📖 Chapter 12: Holidays – Yomim Tovim Chinuch & Katan Laws

1. Rosh Chodesh^[1]
2. Maos Rosh Chodesh:^[2]

It used to be accustomed for children to bring money to their Melamdim on Rosh Chodesh. This money is not included in the annual budget allocated on Rosh Hashanah.^[3] Some^[4] explain this money to refer to the tuition payment for the teacher, while others^[5] write it refers to a Rosh Chodesh gift.

 

1. Hallel

See Chapter 9 Halacha 4K for the detailed laws relating to educating children in Hallel prayer.

 

1. Kiddush Levana:^[6]

A child who has reached the age of Chinuch is to be educated to recite Kiddush Levana. The age of Chinuch is from the age that the child understands the meaning of Kiddush Levana.^[7]

 

1. Seudas Rosh Chodesh^[8]

It is questionable whether one must educate a child to eat a festive meal in honor of Rosh Chodesh, or at the very least encourage him to eat foods in honor of Rosh Chodesh.

 

1. The Prohibition of Melachah for a Girl^[9]

There is discussion regarding whether one must educate daughters to observe the custom that women refrain from certain forms of work on Rosh Chodesh. Since this restriction is based on custom rather than an actual prohibition, there is room to argue that the obligation of chinuch may not apply in the same manner as it does to regular prohibitions. Furthermore, some^[10] are lenient and rule that a single girl is permitted to do Melacha on Rosh Chodesh even if she is above the age of Bas Mitzvah. However, most Poskim^[11] agree that all women and girls are included in the prohibition, and hence the above question remains.

 

1. Cutting a Child’s Fingernails^[12]

It is questionable whether an adult may cut a child’s fingernails on Rosh Chodesh. Practically, if there is concern that the child will bite, tear, or otherwise damage his nails himself, there is room for leniency.

 

 

 

2. Yom Tov^[13]

The Yamim Tovim provide some of the greatest opportunities for instilling Torah values and mitzvah observance within children. The memories, experiences, and feelings that a child develops during the holidays often remain with him for a lifetime and become a foundation for his future religious observance. Accordingly, special emphasis should be placed on involving children in the observance and celebration of Yom Tov, in a manner appropriate to their age and level of understanding. Through positive experiences of holiness, joy, family, and mitzvah observance, the spirit of Yom Tov becomes deeply embedded within the child and continues to influence him throughout adulthood.

 

1. A Foundation of Chinuch – Why Hashem Prohibited Melachah on Yom Tov?^[14]

One of the primary purposes of Yom Tov is for the Jewish people to remember the great miracles and acts of Divine providence that Hashem performed for them and their forefathers, and to transmit this faith and heritage to the next generation. For this reason, the Torah prohibited the performance of melachah on Yom Tov, enabling people to free themselves from their ordinary occupations and devote their time to celebrating the festival, rejoicing with their families, and teaching their children about the miracles, history, and foundations of the Jewish faith. Through this, the message and significance of Yom Tov are passed on from generation to generation.

 

1. Melachah on Yom Tov

It is a rabbinic obligation upon a father to educate his children—both boys and girls—who have reached the age of chinuch, in the observance of melachah on Yom Tov. Accordingly, once a child has reached the level of understanding appropriate for his age and development, the father is obligated to train and accustom him to observe Yom Tov properly in all of its details, just as he is obligated to educate him in the observance of the other mitzvos of the Torah.

 

1. The Parameters and Cases of Exception:

The laws of chinuch regarding melachah on Yom Tov generally follow the same principles as those discussed regarding Shabbos. Accordingly, whenever a child may or may not be instructed to perform a particular act on Shabbos, the same rules apply on Yom Tov, if forbidden also for an adult. Thus, the detailed laws discussed throughout the chapter on a child’s observance of Shabbos are equally applicable to Yom Tov, unless a specific distinction is noted due to the unique laws of Yom Tov. This applies equally to the second day of Yom Tov.

May one ask a child on Yom Tov to ignite a flame? Some Poskim^[15] rule that in a time of need one may ask a child that has not reached the age of Chinuch, to light a flame for the sake of Simchas Yom Tov.

May one ask a child on Yom Tov to turn on the electricity? Some Poskim^[16] rule that in a time of need one may ask a child that has not reached the age of Chinuch, to turn on the electricity for the sake of Simchas Yom Tov.

 

From the Rav’s Desk

Question:

The electricity of my home suddenly shut off in middle of our meal in the sukkah on the night of Yom Tov. We tried looking for a gentile in our neighborhood to turn it back on but could not find one. Is there any Halachic solution for us to do to turn the electricity back on? All of our food for Yom Tov, as well as all of the food in the freezer will go to waste, not to mention that our entire house and Sukkah is pitch black.

Answer:

In a time of need, if there is no gentile available, one may ask a child [preferably one that has not reached the age of Chinuch, if available], to turn on the electricity for the sake of Simchas Yom Tov.

 

Explanation: The lighting of a fire on Yom Tov is only a rabbinical prohibition according to Admur and most Poskim, and hence it is permitted to ask a gentile to light a new fire on Yom Tov in a time of need, as is always the rule that we permit Shvus Deshevus. Furthermore, some Poskim in a time of need even permit for a Jew to directly light a new fire on Yom Tov for the sake of Simchas Yom Tov. Now, while we do not rule like this opinion, nevertheless one may rely on this opinion in a time of need to ask a child to turn on the electricity, as aside for this opinion, there is also a debate in Poskim as to whether turning on electricity is forbidden on Yom Tov or not

 

Sources: See regarding the prohibition of lighting a fire on Yom  Tov: Admur 502:1; Michaber 502:1; Taz 502:1; See regarding its Rabbinical versus Biblical status of prohibition: Admur 502:1; 495:2; Kuntrus Achron 495:1-2; M”A 518:1; Maggid Mishneh on Rambam 1:4; Taz ibid; M”B 502:1 See regarding lighting a fire on Yom Tov in a time of need: Lenient: Birkeiy Yosef 502:1 in name of his grandfather the Chesed Leavraham based on Tosafus and Beis Moed, brought in Zechor Leavraham 10, Mikra Kodesh Likkutei Rima 2 and Kaf Hachaim 502:2; Pnei Yehoshua Beitza 33; See Nitei Gavriel 20:3; Stringent: Kerem Shlomo; Orchos Chaim 502:1; Minchas Yitzchak 4:99;; See regarding doing so through a gentile: P”M in Magidos 110; Maharsham 4:143; Shevet Halevi 8:121; Beir Moshe 6 Elektri 27; Az Nidbaru 12:37; Piskeiy Teshuvos 502:1; Nitei Gavriel 20: 24; Yabia Omer 2:26 See regarding doing so through a child: Beir Moshe 8:166; Piskeiy Teshuvos 502:1-2; Shearim Hametzuyanim Behalacha 98:16; Avnei Derech 388 See regarding the status of electricity on Yom Tov: Tzitz Eliezer 1:20-6; Achiezer 3:60; Keren Ledavid 144; Tzafnas Paneiach 1:273; Chazon Nachum 30; Michzeh Avraham 1:42; Maharshag 1:64; Levushei Mordechai Tinyana 91; Chelkas Yaakov 1:51; Even Yikarah 3:168; Sarei Hameiah 5:114; Matzor Devash 10; Mishpitei Uziel 1:19; Piskeiy Teshuvos 502:2; Or Yitzchak 2:17

 

1. Simcha:^[17]

It is a Biblical positive command and obligation for one to rejoice and be of happy spirit throughout all days of Yom Tov, including Chol Hamoed, with exception to Rosh Hashana.^[18] This obligation applies to oneself, his wife, his children and his entire household [even non-relatives^[19]]. The head of the household is responsible for rejoicing his household during this time.

How does one rejoice his Children:^[20] One is to distribute nuts ^[21] to his young [children and other young members of his household]. [Today this can be fulfilled through giving children chocolate and other candies and treats that they enjoy.^[22]]

 

1. Reiyah – Chinuch in the Mitzvah of Aliyah Laregel / Re’iyah^[23]

The General Mitzvah in Temple times:^[24] In Temple times, it was a Biblical command for every man to visit the Temple on Yom Tov of the Shalosh Regalim, and bring with them a Karban Olah. This Mitzvah was formally known as the Mitzvah of Reiyah, and its Karban was known as the Karban Reiyah.

The Mitzvah of Chinuch: Although a child is not obligated from the Torah in the mitzvah of Re’iyah—appearing in the Beis Hamikdash on the festivals—Chazal obligated the father and mother to educate him in this mitzvah once he reaches the proper stage. The verse states, “All your males shall appear”, and the Beraisa derives from this an inclusion of children for the purpose of chinuch.

From when: According to Beis Hillel, whose opinion is the halacha, the child becomes obligated in chinuch for this mitzvah once he is able to hold his father’s hand and walk from Yerushalayim to the Har HaBayis. If he is not yet able to walk in this manner, he is not yet considered fit for chinuch in this mitzvah. However, if the child has a physical condition such as being lame or blind, then he is exempt from chinuch in Re’iyah, since even as an adult in such a condition he would be exempt. This remains true even if the condition may heal before he becomes an adult, since the obligation of chinuch is measured according to whether, if he were an adult in his present state, he would be obligated.

Karban Reiyah: The Rishonim dispute the scope of the child’s obligation. Some explain that the child is obligated only in appearing in the Azarah, but not in bringing the korbanos of Re’iyah. Others, based on the Yerushalmi, maintain that the father must also bring the child’s korbanos. Since the obligation is only rabbinic, such korbanos would have to be brought as voluntary offerings, and according to the opinions that voluntary offerings are not brought on Yom Tov, they would be brought during Chol HaMoed.

The law during exile: The bringing of the Karban is an integral part of the Mitzvah of visitation, of which without it the Mitzvah cannot be fulfilled.^[25] Accordingly, during times of exile that we cannot bring a Karban, the Mitzvah is no longer applicable. Some Poskim^[26] however rule the Mitzvah is not dependent on the Karban, and hence the Biblical Mitzvah is simply to visit Hashem by the Temple mount area. Nonetheless, since the Mitzvah of visitation is to enter the area of the Azarah^[27], which we cannot enter today due to ritual impurity, therefore it is not possible to fulfill the Mitzvah, even according in their opinion.^[28] Some Poskim^[29] however rule the Mitzvah^[30] is applicable even today. [Some Poskim^[31] novelize the Mitzvah can be fulfilled through seeing the floor of the Azara, even if he is not physically there. Accordingly, some meticulous Jews of Jerusalem Jewry are accustomed during the festival to visit a high enough area to be able to see the floor of the Temple mount.^[32] Others^[33] suggest that even seeing the Kosel suffices for this regard. Other Poskim^[34] rule that although the positive command of Aliyah Laregel is not obligatory today, one who does so fulfills a Biblical obligation.] Practically, the Poskim^[35] conclude that the Mitzvah of Aliya Liregel is not applicable during exile neither from a Biblical or Rabbinical level, although remains a custom as explained next.

The custom during exile:^[36] (Even after the destruction of the Temple, the custom was to gather from all the surrounding cities of Jerusalem and visit the Temple for the festival. This is done even today.)  [Practically, it is Mitzvah for every person to strive to fulfill this custom.^[37]]

 

1. Davening:^[38]

See Chapter 9 for the detailed laws relating to educating children in davening, which applies likewise to the Yom Tov Davening, including Hallel and Musaf. See also Halacha 7 there regarding bringing children to shul, as well as the discussion of whether children should remain for Kerias HaTorah and other portions of the davening.

 

1. Blessing Children on Yom Tov^[39]

Just as it is customary amongst some families to bless one’s children every Friday night, so too it is proper to bless them on Yom Tov.

 

1. Bathing Children On Yom Tov^[40]

The poskim dispute whether a child may be bathed in hot water on Yom Tov, despite it being forbidden for an adult. Some authorities maintain that Yom Tov is no different than Shabbos, and therefore it is forbidden to bathe a child in hot water whether the water was heated before Yom Tov or on Yom Tov itself. Others distinguish between the two cases and permit bathing a child in water that was heated before Yom Tov, while prohibiting bathing him in water heated on Yom Tov. Practically, the Alter Rebbe^[41] rules stringently and treats Yom Tov like Shabbos regarding this matter, whereas the Mishnah Berurah^[42] concludes that the primary ruling follows the more lenient opinion.

Practical ruling for child and adult:^[43] It is forbidden to take a hot bath/shower on Yom Tov. This applies even if one is using water that was heated before Yom Tov. However, if the water was heated before Yom Tov, one may shower one limb at a time, even if he ends up showering his entire body in this method. One, however, may not bathe even minority of his body in the bathtub, and only showering is permitted. If the water was heated on Yom Tov, it may only be used to wash one’s face, hands and feet, and in a time of need, other limbs of the body, so long as it is minority of the body in total, and one does not immerse the limb in a bathtub. One may shower the entire body in cold, or lukewarm, water if one feels extreme discomfort by the heat. If one is not in a state of discomfort he may not shower in even cold water, just as is the law on Shabbos.

 

 

1. Carrying a Child Out on Yom Tov In Area Without Eruv^[44]

Unlike Shabbos, carrying a child on Yom Tov is generally permitted whenever it serves a Yom Tov need. Thus, if leaving the child behind will cause the child to cry or cause distress to the parent, it is certainly permitted to carry him. Moreover, even if the child can remain at home without difficulty, it is permissible to take him along when doing so enhances the parent’s enjoyment and simchas Yom Tov. Likewise, an eight-day-old infant may be carried for the purpose of his bris milah, since this is a mitzvah that is specifically associated with that day. Furthermore, it is permitted to carry a child on Yom Tov even if it does not involve a Yom Tov need, such as the child cannot stay home alone and one desires to go for a Yom Tov walk, out of the joy of Yom Tov.

 

1. Eruv Tavshilin – Being Mizakeh on behalf of others:^[45]

The custom is to acquire the food to all the other members of the city in order to merit them with the Mitzvah in case someone forgot to do so.^[46] This is done through placing the food into the hands of a non-family member^[47] or one’s married son^[48], or any child above Bar/Bas Mitzvah which supports himself/herself. After the food is placed in their hands the owner of the house says “I hereby acquire [this food] to all those that want to acquire and rely on this Eruv”.^[49] The person then lifts up the food one Tefach from its current area, hence acquiring it for the townspeople.^[50] The owner then takes back the food and recites the blessing of “Al Mitzvas Eruv” as explained next. If there is no non-family member or married son available then one may give it to one’s wife, or one’s child who is over Bar Mitzvah, to lift up one Tefach and acquire the Eruv to the city members.^[51] However children under the age of Bar Mitzvah which are supported by the household may not be used for this acquisition.

 

 

 

3. Chol Hamoed:^[52]
4. Melachah on Chol Hamoed^[53]

It is a rabbinic obligation upon a father to educate his children—both boys and girls—who have reached the age of chinuch, in the observance of melachah on Chol Hamoed. Accordingly, once a child has reached the level of understanding appropriate for his age and development, the father is obligated to train and accustom him to observe Chol Hamoed properly in all of its details, just as he is obligated to educate him in the observance of the other mitzvos of the Torah. Certainly, an adult may not ask a child to perform on his behalf a melachah that the adult himself is forbidden to perform. Accordingly, whenever a particular act is prohibited for an adult, it is likewise forbidden for the adult to instruct a child to perform that act on his behalf.

 

1. Chol Hamoed Trips and Outings^[54]

The primary purpose of Chol Hamoed is to provide the Jewish people with a respite from their regular work and worldly occupations so that they may devote themselves to Torah study and spiritual growth. Throughout the year, much of a person’s time is occupied with earning a livelihood and caring for daily responsibilities. Chol Hamoed was granted as a special opportunity to focus on one’s relationship with Hashem through increased Torah learning, both by day and by night. This obligation applies to both men and women, each according to their respective obligations in Torah and mitzvos.

Accordingly, one should not spend the entirety of Chol Hamoed on trips, sightseeing, and other recreational activities, thereby neglecting its central purpose of Torah study. Nevertheless, for families with children at home, it is appropriate to designate a day or two for an outing or family activity. Even then, care should be taken to emphasize that the primary focus of Chol Hamoed is Torah learning, and that the outings are secondary. Indeed, there is no greater example a parent can set for his children during their vacation from school than to demonstrate the value of dedicating time to Torah study. For this reason, some families arrange their trips before or after Chol Hamoed and reserve the days of Chol Hamoed primarily for Torah learning and spiritual growth, in accordance with its intended purpose.

 

1. May a child get a haircut during Chol Hamoed?^[55]

It is permitted for a child to get a haircut on Chol Hamoed [if he is pained by his hair].^[56] This applies even if the child was born before the festival [and could have gotten a haircut beforehand].^[57] It is permitted to do so even in public [unless the child looks already like he is above Bar Mitzvah, in which case it may only be done in private^[58]].^[59] [Some Poskim^[60] rule that this allowance only applies if the hair of the child is disturbing him. Other Poskim^[61] rule it applies in all cases.]

What age is considered a child? Some Poskim^[62] rule that all children under the age of Bar Mitzvah are included in this allowance. Other Poskim^[63], however, rule that only children below the age of Chinuch are included in this allowance.

 

1. May one celebrate an Upsherenish during Chol Hamoed?^[64]

Chol Hamoed Sukkos:^[65] If the child was born on Chol Hamoed Sukkos, it is permitted to hold the Upsherinish on that day, on Chol Hamoed, [and so is the Sephardic custom^[66]].^[67] [In fact, some Poskim^[68] rule that even if the child was born before Yom Tov, one may even initially delay the Upsherinish until Chol Hamoed in order to increase the joy and festivity and doing so is even a Mitzvah. However, the Rebbe negated any delay, as brought above in Halacha 2.] Nonetheless, despite the above letter of the law allowance, many are accustomed to delay the haircut until after Chol Hamoed.^[69] [There is no definite Chabad  custom in this matter, and Rabbanim of Anash differ in their ruling on the matter.^[70] Certainly, one who chooses to have it on the day of the birthday which falls on Chol Hamoed has upon whom to rely.]

Chol Hamoed Pesach:^[71] If the child was born on Chol Hamoed Pesach, the haircut is to be delayed until Lag Baomer.^[72]

 

1. Cutting a Child’s Nails on Chol Hamoed^[73]

Just as it is permitted to give a child a haircut on Chol Hamoed, so too it is permitted to cut a child’s nails on Chol Hamoed. This is especially true when the nails are causing discomfort or pain to the child, or when the child is scratching himself or others as a result of the overgrown nails.

 

1. May children draw pictures and make paintings on Chol Hamoed?^[74]

Background: It is forbidden to write [or draw pictures or designs^[75]] on Chol Hamoed.^[76] Some Poskim^[77] rule that it is only forbidden to write in a professional script, known as Maaseh Uman, which is the scribal lettering used for writing a Sefer Torah, Mezuzah and Tefillin [i.e. Ksav Ashuris]. It is however, permitted to write in a commonly known script [i.e. Maaseh Hedyot] on Chol Hamoed [so long as it has a need for the Moed^[78]]. However, other Poskim^[79] imply that even amateur writing is forbidden to be done during the Moed, as all script was considered by the Sages to be professional. Practically, we rule like the former opinion.^[80] From the letter of the law, this script may be written even without an irregularity/Shinuiy, however, the widespread custom is to write it with a Shinuiy.^[81]

The law:^[82] It is permitted for children or adults to draw amateur pictures, drawings, and paintings on Chol Hamoed as a fun activity for recreational and entertainment purposes.^[83] However, a professional picture or painting may not be done.

 

1. May children do arts and crafts, such as cut, band, glue things on Chol Hamoed?^[84]

Yes.

 

1. Laundry for children:^[85]

Children’s clothing that is commonly and frequently soiled may be laundered on Chol HaMoed, as this is considered a regular and unavoidable need.

• Rivka Goldstein has young children whose clothing becomes dirty frequently. When their clothes became soiled during Chol HaMoed, she was permitted to launder them, as this is a regular and unavoidable need.

Must one bring all their children’s clothing upon traveling elsewhere in order to avoid needing to do laundry for them during Chol Hamoed?^[86] Yes.

When laundering clothing that are changed daily, how many clothing may be laundered at a time? One may only launder as many clothing as he needs, such as a single shirt.^[87] Some Poskim^[88] interpret this to mean that one may launder as many clothing as he will need until the end of Yom Tov. Others^[89] however rule that one may never launder more than one clothing at a time, per day. Practically, in today’s times that laundry is done using a machine, and there is no extra work involved in washing more than one necessary garment at a time, it is permitted to wash simultaneously all the clothing that will be needed until the end of Yom Tov, if the clothing are changed on a daily basis.^[90]

May one on Chol Hameod dry wet clothing by hanging them to dry outside?^[91] Yes.

 

1. May one buy toys for children, and presents for people during Chol Hamoed?

Some Poskim^[92] write it is permitted to buy presents for children during Chol Hamoed due to the Mitzvah of Simchas Yom Tov. This applies even if the item is not required for Chol Hamoed.^[93]

 

4. Pesach:

Due to the extensive material on the subject of Pesach, a dedicated section has been designated for it rather than including it here. Please refer to those chapters for all relevant details.

 

5. Sukkos

Due to the extensive material on the subject of Pesach, a dedicated section has been designated for it rather than including it here. Please refer to those chapters for all relevant details.

 

 

 

6. Rosh Hashanah:^[94]
7. Elul:

Shofar blowing in Elul: It is customary to blow the Shofar also during children’s gatherings throughout the month of Elul.^[95] It requires further analysis whether a child may be appointed to blow the shofar on behalf of adults and thereby fulfill their obligation.^[96]

Going out of one’s way to bless each other:^[97] Each person is to bless a fellow Jew with a Kesiva Vechasima Tova both orally and in writing. A man is to bless another man and a woman another woman. Children are to bless other children of their gender; boys are to bless other boys and girls are to bless other girls.^[98]

Selichos:^[99] It is customary to educate children of an appropriate age to attend the recitation of Selichos, particularly the first Selichos service among Ashkenazim, which is traditionally observed with special significance and participation. Nevertheless, children are not obligated to recite all of the Selichos, nor should they be pressured to do so beyond their capabilities. Rather, they should participate according to their age, maturity, and level of understanding.

 

1. Erev Rosh Hashanah:^[100]

Fast Day:^[101] Erev Rosh Hashanah is an accustomed fast day [for both men and women^[102]].^[103] Even children [that are above Bar and Bas Mitzvah^[104]] are accustomed to fast.^[105]  [Many however are no longer accustomed to fast on this day^[106], and certainly children are not to fast.]

Hataras Nedarim:^[107] Children do not perform Hataras Nedarim until they reach the age of Bar Mitzvah.

 

1. Rosh Hashanah Davening:

Reviewing the prayers:^[108]  Every individual is to review the prayers and teach it to his children prior to the Holiday.

Bringing children to Shul:^[109] It is a custom of Jewry to place great effort that every child be present in Shul for some time on Rosh Hashanah. Based on his age he is to be present for the prayers, blessings, Tekias Shofar, answering Amen. The children perform this with joy until it affects even the adults.

Bris Mila on Rosh Hashanah: In the event that a Bris Mila falls out on Rosh Hashanah, then if it is planned to take place in Shul, it is to be done after the Torah reading, before the blowing of the Shofar.^[110] When the Bris is taking place in Shul, prior to Tekios, the wine is to be given to a child who has reached the age of Chinuch to drink.^[111]

Tashlich:^[112] Children are not independently obligated in the custom of Tashlich. Nevertheless, it is customary to bring children to Tashlich as part of their chinuch.

 

1. The Mitzvah of Blowing Shofar:^[113]

Are Children Obligated? Children are [Biblically] exempt from hearing Shofar.^[114] [However, male children who have reached the age of Chinuch are Rabbinically obligated to hear Shofar. It is thus a Mitzvah to bring them to Shul and educate them to hear Shofar.^[115]]

Female children: Women are not obligated to hear Shofar.^[116] Nevertheless if they desire to blow Shofar, they may do so^[117] [with a blessing, as explained next]. Practically, women have accepted upon themselves the Mitzvah of hearing Shofar as an obligation.^[118] [Accordingly, women are to be particular to hear Shofar on each day of Rosh Hoshanah, due to the accepted custom. It is likewise customary to educate young girls to hear Shofar.^[119]]

Children below the age of Chinuch:^[120] Due to the necessity for quiet during the blowing, children who are below the age of Chinuch are not to be brought to the [men’s side of] Shul for Shofar blowing in order so they do not disturb the listeners. However, the women may have the children by their side as in any event they are not obligated in the Mitzvah.

At what age is a child considered to have reached the age of Chinuch?^[121] The age of education for positive commands depends on the sharpness and knowledge of that individual child in each particular Mitzvah, whether a Biblical or Rabbinical command. [Thus, when the child understands the idea of the Mitzvah of Shofar he is obligated to hear Shofar.^[122] Some^[123] write that this is after age 6 or 7.]

How many blows should a Child Hear?^[124] A child is not obligated to hear all 100 Tekios in Shul. Rather, it is sufficient for him to hear thirty sounds, which includes three sets of Tashrat, Tashat, Tarat.

Children Eating Before Shofar:^[125] Unlike adults, who are restricted from eating before fulfilling the mitzvah of hearing the shofar on Rosh Hashanah, children are not subject to this restriction. Accordingly, children may eat before shofar blowing, even if they have already reached the age of chinuch.

 

1. Blowing for a child:^[126]

One is to blow for men, women^[127] and children who have reached the age of Chinuch [i.e. ages 6-7 and older]. Nevertheless, blowing for a man takes precedence over blowing for a woman.

May one blow the Shofar on behalf of children above the age of Chinuch if he already fulfilled his obligation?^[128] Yes. However, in such a case the child is to say the blessing and not the Baal Tokeia.^[129] The above allowance applies even to girls that have reached the age of Chinuch.^[130] However some^[131] are stringent regarding girls.

May one blow the Shofar on behalf of children below the age of Chinuch?^[132] It is implied from the Poskim that it is forbidden to do so unless the child is learning how to blow in the process. Practically this matter requires further analysis.^[133]

May a woman blow Shofar for a male child to fulfill his obligation?^[134] No.^[135] However, some Poskim^[136] imply that she may do so.

On Mivtzaim may one blow Shofar on behalf of a small child on the behest of the child’s mother or father? Based on the above one must beware from blowing Shofar for a child below the age of Chinuch if there is no one else also fulfilling their obligation. One may however have another child blow the Shofar on their behalf.

May one borrow a Shofar without permission for the sake of blowing for children?^[137] Yes.

May one carry the Shofar on behalf of a child, such as to blow on his or her behalf?^[138] Yes. It is certainly permitted to carry the Shofar in order to blow it on behalf of a child that has reached the age of Chinuch.^[139] This applies even if one desires to blow the Shofar on behalf of girls.^[140] [Furthermore even if the child has not reached the age of Chinuch there is room to learn that it is allowed if one is doing so in order so the child learns how to blow.^[141] However to carry the Shofar for them in order to blow it for them for non-teaching purposes seemingly is completely forbidden.^[142] Practically this matter requires further analysis.]

1. Child blowing for others:^[143]

Blowing for adult: A child is unable to blow and fulfill the obligation of an adult even if the child has reached the age of Chinuch. This applies even on the second day of Rosh Hashanah.

May a child blow Shofar for another child to fulfill his obligation?^[144] If the child has not reached the age of Chinuch then he cannot blow for the sake of the Mitzvah of a child that has reached the age of Chinuch. If the child has reached the age of Chinuch then some Poskim^[145] rule he may do so if he is being supervised and has intent to be Motzi the other child. Others^[146] rule that he cannot do so even if he has reached the age of Chinuch.

May a child blow Shofar for a woman to fulfill the Mitzvah?^[147] Some Poskim^[148] rule that he cannot do so even if he has reached the age of Chinuch.

May a Child Serve as the Makri (Caller of the Shofar Blasts)?^[149] A child should preferably not serve as the makri, the person who calls out the order of the shofar blasts to the baal tokeia. The role of the makri requires familiarity with the laws and customs of shofar blowing and the ability to properly direct the baal tokeia throughout the service. Since a child generally lacks sufficient expertise in these matters, he should not be appointed to this position. Furthermore, it is not considered respectful to the congregation to place a minor in a role of communal leadership or responsibility when a qualified adult is available. Accordingly, although a child may certainly be present and participate in the mitzvah of shofar, the position of makri should be reserved for a knowledgeable adult.

 

1. Child Blowing Shofar not for the purpose of fulfilling the Mitzvah:^[150]

After concluding all the Tekios that are blown after Musaf one may not blow the Shofar any longer if there is no reason to do so.^[151] However, it is permitted for one^[152] to tell^[153] children to blow the Shofar on Rosh Hashanah for the sake of practice.^[154] This applies to all children whether they are above or below the age of Chinuch. It is permitted for children to blow throughout the entire day even after they heard Shofar in Shul [and hence already fulfilled the Mitzvah].^[155]

May one teach a child on R”H how to blow the correct sounds?^[156] Yes.

May children blow Shofar on Shabbos Rosh hashanah?^[157] A child may not blow Shofar on this Shabbos even if he has not reached the age of Chinuch. Thus, if a Beis Din^[158] hears a child blowing Shofar on Shabbos they must stop him from doing so.

 

1. Using a Child’s Shofar

There is no issue with borrowing a shofar from a child for the purpose of fulfilling the mitzvah of blowing shofar. The reason is that, unlike certain other mitzvos, the mitzvah of shofar does not require the shofar to be owned by the person using it. Accordingly, one fulfills his obligation even with a borrowed shofar.

 

1. Children at the Rosh Hashanah Meals

The Simanim:^[159] It is proper and customary to educate children to participate in the eating of the simanim on Rosh Hashanah and to explain to them the significance of the various symbolic foods and accompanying prayers. Nevertheless, children should not be forced to eat foods that they strongly dislike. The purpose of the simanim is to create a positive and meaningful connection to the Yom Tov, and therefore they should be encouraged, but not compelled, to partake of them.

Sleeping on Rosh Hashanah:^[160] Although adults are careful regarding the custom not to sleep on Rosh Hashanah, there is no need to awaken a child or prevent him from sleeping. Since children require their rest and are not subject to this custom in the same manner as adults, they may sleep according to their normal needs.

 

1. Shabbos Shuva

Everyone comes to Shul:^[161] It is customary of all Jews to come with their entire families, men women and children to Shul and to hear Kerias Hatorah.

 

 

 

 

7. Yom Kippur^[162]
8. Kaparos:^[163]

The custom of performing Kaparos on Erev Yom Kippur applies not only to aduls, but also to children. Accordingly, parents should perform Kaparos on behalf of their sons and daughters, including young children who are not yet obligated in mitzvos. One is to take one chicken per family member.^[164] This applies irrelevant of the age of the family member and applies even to a fetus in the mother’s womb. A pregnant woman is to take three chickens for herself and her fetus as explained next. [Thus, for example, a family with six children and a pregnant mother is to take 10 chickens, one chicken per child and parent, and two for the fetus.]

Pregnant woman:^[165] For a pregnant woman one is to take and slaughter one female chicken on her behalf, and one female and male chicken on behalf of the fetus whose gender is in question.^[166] [Thus, in total, a pregnant woman takes three chickens, two females and one male. However, if one is unable to afford buying three chickens, then one male and one female chicken may be used.^[167]]

How many chickens is a woman to take if she is pregnant with twins?^[168] It requires further analyses whether she is to suffice with three chickens as any pregnant woman or is to take five chickens.^[169] Some Poskim^[170] however conclude that she is to take 5 chickens.

If an ultrasound revealed the gender of the fetus, how many chickens are to be used?^[171] Some Poskim^[172] rule that one may follow the ultrasound and use a chicken of the projected gender. Others^[173] rule that one should not rely on it.

Must a pregnant woman prior to 40 days of conception use 3 chickens?^[174] No.

What is one to do if he cannot afford to purchase a chicken for each family member?^[175] If one is unable to afford buying one chicken per family member, then one male chicken may be used for all the male members of one’s household and one female chicken may be used for all the female members of one’s household. This applies even in accordance to those who follow the custom to take one chicken per person.

Should the Nusach of Kaparos be said differently by women, or children? Some^[176] write Admur intentionally omitted the change of Nuschaos and therefore one should always say “Chalifasi”, whether a man or woman.

Must each person hold the chicken and wave it over his/her own head or may he/she have someone else hold it and wave it over his/her head? It is initially preferable for the chicken to be held and waved by the person on whose behalf the Kaparah is being performed.^[177] Nonetheless, in a time of need, such as children, or the queasy minded who cannot hold a chicken, another person may hold it.^[178]

Who is to say Zeh Chalifasi when doing on behalf of another? The person who the Kaparah is being done for is to say “Zeh Chalifasi” while the circles are being made over their head.^[179] Alternatively, the person who is holding and circling the chicken is to say “Zeh Chalifascha”.^[180] This Nussach is to be said when doing Kaparos on behalf of children who are too young to recite the Nussach.

How is Kaparaos to be performed to small children who cannot do so themselves?^[181] The father is to do so for them, as explained above.

 

1. Malkus

May a child or student give Malkos to his father?^[182] It is forbidden for them to do so unless there is no other person available and the father or Rebbe is asking the son/student to do it.

 

1. Tevilah for Children^[183]

It is customary for to immerse in a mikveh on Erev Yom Kippur as part of the day’s preparation and purification. This custom likewise applies to children who have reached an age at which they can appreciate the significance of the practice. Accordingly, many are accustomed to taking their sons to the mikveh on Erev Yom Kippur as part of their chinuch. Nevertheless, children are not obligated to immerse, and one should not force a child who is uncomfortable or unwilling to do so. The purpose is to foster a positive connection to the customs and sanctity of Yom Kippur. Accordingly, immersion by children should be encouraged in a pleasant and age-appropriate manner.

 

1. Eating Erev Yom Kippur and Seudas Hamafsekes^[184]

A child who is not fasting on Yom Kippur should be educated to eat on Erev Yom Kippur, as eating on Erev Yom Kippur is itself a mitzvah. Accordingly, it is proper to accustom children to participate in the festive meals of Erev Yom Kippur and to explain to them the special significance of eating on this day. Furthermore, one should encourage a child to eat sufficiently on Erev Yom Kippur so that he will have the strength needed for the fast, according to his age and capabilities. This is especially important for children who will be fasting partially or who are nearing the age at which they begin training for the Yom Kippur fast.

 

 

 

1. Birchas Habanim: Blessing one’s children prior to leaving for Shul:^[185]

On Erev Yom Kippur, after the Seudas Hamafsekes^[186] but prior to leaving to Shul for Kol Nidrei^[187], it is accustomed for parents to bless their children [with the priestly blessing of “Yivarechicha Hashem Veyishmirecha”^[188]]. They should cry to Hashem that their prayers are accepted and their children be sealed for a good year spiritually and physically.^[189] It is customary for mothers to likewise bless their children.^[190] The Rebbe Rashab would place his hands over the heads of his granddaughters when saying the blessing.^[191]

The Nussach of Birchas Habanim: The Rebbe was accustomed to beginning the blessing from “Vayidaber Hashem El Moshe Lamor….”. However, some are accustomed to reciting “Yesimcha Elokim Kiefraim Ukiminashe”.^[192]

Placing the hands on the child’s head: The prohibition against a Non-Kohen reciting Birchas Kohanim^[193] applies if one raises his hands, similar to a Kohen, upon saying the Birchas Kohanim.^[194] Due to the above prohibition against lifting the hands, some^[195] are accustomed not to even rest both hands on the head of the person being blessed when blessing him with Birchas Kohanim, and rather rest only one hand on his head. Other Poskim^[196] rule it is permitted and encouraged for one to do so. Practically, the widespread custom is to be lenient and allow the placing of two hands on the head of the person being blessed^[197], and so was the custom of the Chacham Tzevi^[198] and Rebbe Rashab.^[199]

 

1. Ner Chaim^[200]

In the past, it was customary for every male, young^[201] and old, to light a candle in Shul on Erev Yom Kippur.^[202] However, today the custom is only for married men to light a candle in Shul.^[203] [This candle is customarily called a Gezunt Licht.]

 

1. Educating a Child to Recite Vidui^[204]

Children who have reached an age at which they can understand the concept of sin and repentance should be educated to recite Vidui on Yom Kippur. The appropriate time to begin this chinuch is when the child is able to distinguish between proper and improper conduct and can appreciate the purpose of confessing before Hashem and resolving to improve one’s actions.

Accordingly, parents and educators should teach children the text and meaning of Vidui in an age-appropriate manner, helping them participate in the spirit of repentance and self-improvement that characterizes Yom Kippur.

1. The five afflictions^[205]

The five afflictions of Yom Kippur—eating and drinking, washing, anointing, wearing leather shoes, and marital relations—apply only to those who are obligated in the mitzvah of inuy (affliction). Chazal therefore did not necessarily impose these afflictions upon young children. In the coming Halachos we will elaborate on each one of these afflictions and as to whether they apply to children.

 

1. Fasting^[206]

Below age 9-10-No fasting:^[207] Children who are less than nine years old [for a healthy child, and less than ten years old for a weak child] are not to be oppressed on Yom Kippur, being this can lead to danger. [They are to be fed as normal^[208], and it is even forbidden to delay their meals from their regular times.^[209]] Even if the child desires to be stringent upon himself [and fast], he is to be protested [and forced to eat] in order so he does not enter into danger.^[210] Nevertheless, a child may only be fed for his own sake and not for the sake of fulfilling a Mitzvah.^[211]  [The above is from the letter of the law, however many are accustomed to permit children to fast for a certain amount of hours, even if they are below the age of nine.^[212] It is however forbidden to force them to fast even for a few hours, even at night.^[213] Thus, if they ask to eat or drink they are to be allowed to do so.]

9-10 Years old-Delay Meals:^[214] Beginning from the age of nine for a healthy child, and ten for a weak child, both boys and girls are to be educated to fast on Yom Kippur, through having their meals delayed from their set time. One is to delay the meal an hour or more from its set time based on the amount of time delay the child can handle. Thus, if the meal is normally eaten at 3:00 pm they are to eat it at 4:00 pm or later. [Likewise, at night the child should fast.^[215] However, if the child is very thirsty, he may be given to drink even at night.^[216]]

11 Years old-Fast:^[217] It is disputed whether a child above the age of 11 is Rabbinically obligated to fast on Yom Kippur.^[218] Practically, although the main Halachic ruling follows the stringent opinion, nevertheless, one may be lenient in a case that the child is weak and is not strong enough to handle the fast, even if there is no danger involved if he were to complete the fast.^[219] Based on this, people today are no longer accustomed to educate their child to fast the entire day of Yom Kippur even after 11 years old, until they become Bar or Bas Mitzvah, as today all children are considered weak.^[220] Nevertheless, if one knows for certain that the child is healthy and strong enough to sustain the fast, then this leniency does not apply.^[221] [It is proper that the child fast until at least midday.^[222]]

From Bar and Bas Mitzvah:^[223] When a child has reached the age of 12 years old for a girl and 13 years old for a boy, then if he or she has grown two pubic hairs, they are considered adults and are obligated in all the commands, including the fasts. If the children have reached this age, but do not have two pubic hairs, they must nevertheless guard all the commands out of doubt that perhaps the hairs already grew and later fell off.

Obligation of the father to reprimand his child for not fasting:^[224] The obligation of educating a child in the above is on the father. Thus, if the father sees his child disobeying the above, he must reprimand him.^[225] The mother, however, is not commanded in this obligation of chinuch. Nevertheless, she may not place food before the child to eat, for doing so is considered as if she is feeding him directly by hand.

Preparing food for a child:^[226] One may prepare food for a child on Yom Kippur, if the food is not edible without this preparation.

Lisfos – Hand feeding the child:^[227] Foods that are intrinsically kosher yet prohibited at a given time [whether by biblical^[228] or rabbinic law], such as eating before Kiddush or eating on Yom Kippur—may be hand‑fed to a child if the child desires [or requires^[229]] food or drink.^[230] In such circumstances, it is forbidden to cause the child distress by withholding the food.

Kiddush and Lechem Mishneh:^[231] A child below Bar/Bas Mitzvah who is not fasting does not need to say Kiddush over wine or bread [prior to eating], and is not required to perform Hamotzi over two loaves of bread [i.e. Lechem Mishneh].^[232] [This applies even if Yom Kippur falls on Shabbos.^[233]]

Blessing on food on Yom Kippur:^[234] A child below Bar/Bas Mitzvah is required to say a blessing before eating the food and is to also say an after blessing after eating the foods [if he ate a Kezayis within four minutes, and has the physical and mental capability of doing so^[235]].^[236]

Yaleh Veyavo in Birchas Hamazon:^[237] A child below Bar/Bas Mitzvah^[238] who eats a Kezayis of bread [within four minutes] on Yom Kippur, is to recite Birchas Hamazon if he has the physical and mental capability of doing so. In Birchas Hamazon, he/she is to recite Yaleh Veyavo prior to Uvinei Yerushalayim and say “Beyom Hakippurim Hazeh.” If Yom Kippur falls on Shabbos, then one is to also recite Ritzei.^[239] [However, some Poskim^[240] rule that based on Admur in the Siddur one is not to recite Yaleh Veyavo in Birchas Hamazon. Practically, it is to be recited.^[241]]

May one leave food cooking over a fire on Erev Yom Kippur for the sake of children or an ill person?^[242] Yes. In such a case, it is permitted to leave food over the fire, or insulate food before Yom Kippur, whether they plan to eat the food on Yom Kippur or desire to have the food ready to be eaten immediately after Yom Kippur.

May a child be given wine of a Bris Mila on Yom Kippur?^[243] No^[244], this applies whether or not the child has reached the age of education. However some are accustomed to give the wine to the child being circumcised. Furthermore those which are accustomed to give the wine to a child are not to be protested even though one is not to act this way initially.

 

Q&A If a child eats bread on Yom Kippur, is he to wash hands?[245] Yes, the hands are to be washed up until the wrists as is normally done during the year.   Giving Sweets to Children on Yom Kippur[246] The poskim dispute whether children who are not fasting on Yom Kippur should be given sweets, candies, and other treats throughout the day. Some authorities maintain that, although children are exempt from the afflictions of Yom Kippur, they should nevertheless be educated in the spirit of the day. Accordingly, one should avoid giving them unnecessary sweets and delicacies, and should provide only their normal food and drink needs. Other authorities are more lenient and do not see a need to withhold treats from children who are not obligated to fast, especially when they are below the age of chinuch. Practically, many are accustomed to be somewhat stringent and avoid giving children extra sweets and treats on Yom Kippur, while still ensuring that they eat and drink whatever is necessary for their health and wellbeing.   Children Eating in the Presence of Adults in Shul on Yom Kippur[247] Children who need to eat on Yom Kippur should preferably do so outside the main sanctuary of the synagogue and away from the sight of the adults who are fasting. This helps preserve the atmosphere of the day and prevents unnecessary discomfort to those observing the fast. Accordingly, if a child must eat or drink while in shul, it is proper that he do so in a side room, hallway, or other designated area rather than in the presence of the congregation.

The first Yom Kippur fast of the Rebbe Rayatz:[248] Rabbi Yosef Yitzchak of Lubavitch related: When I was seven years old, my father [Rabbi Shalom Dov Ber of Lubavitch] said to me on the eve of Yom Kippur: “In the evening and all night it is forbidden for you to eat. Tomorrow in the morning until noon you do not need to eat. From then on it depends on your will.” My father explained to me the gravity of eating on Yom Kippur, and concluded: “If you want to eat, do not ask anybody, only come to me. I have prepared food, water, and juice for you. If I am in the middle of the Amida prayer, wait for me; just be careful not to ask for food from anyone else.” That year I completed the fast for the first time in my life, and the year after that it was already an easy matter.

 

1. Bathing:^[249]

Children are not to be bathed on Yom Kippur even with cold water, just as is the law by an adult, [unless they are dirty, in which case one may wash off the dirty area].

 

1. Anointing:^[250]

Children are not to be anointed on Yom Kippur, just as is the law by an adult.

 

1. Leather Shoes:^[251]

One may not place leather shoes on a child even if the child is below the age of education.^[252] Certainly it is forbidden to do so if the child is above the age of education.^[253] If one’s child wore the shoes on his own, then if he is below the age of education, there is no need to remove the shoes from his feet or tell him to remove it.^[254] If however the child is above the age of education, the father must protest his son from doing so.^[255]

 

1. Melacha on Yom Kippur:^[256]

Parents are obligated to educate their children who have reached the age of chinuch to refrain from performing forbidden melachah on Yom Kippur, just as they are obligated to educate them regarding the observance of Shabbos. Accordingly, all of the general laws of chinuch discussed in Chapter 11 regarding Shabbos apply equally to the prohibitions of melachah on Yom Kippur. Thus, a parent must protest and prevent a child of chinuch age from performing prohibited labor on Yom Kippur and may not instruct or assist the child in doing so. Children below the age of chinuch are subject to the general rules discussed earlier which do not require parents to protest their actions of Melacha.

 

 

 

8. Sefiras Haomer^[257]
9. Counting Sefira – Are male children of Chinuch age obligated to recite Sefiras Haomer:^[258]

A child who is below the age of Chinuch is exempt from counting Sefiras Haomer, as is the law by Mitzvos.^[259] It is disputed if male children who have reached the age of Chinuch must be educated to recite Sefiras Haomer.^[260] Practically, the Poskim^[261] conclude that children who have reached the age of Chinuch are to be educated in the Mitzvah of Sefiras HaOmer. They are to recite it at night with a blessing [if they have not missed a previous night^[262]], following the same laws as adult men.

Definition of age of Chinuch:^[263] The age of Chinuch is from the age that the child understands the meaning of Sefiras Haomer [This is approximately from age 6-7.^[264] Other Poskim^[265] rule it is between age 9-10. Practically, it all depends on the child’s maturity.^[266]]

A Child Who Missed One Day of Sefirah:^[267] If a child missed counting one day of the Omer, he should continue counting the remaining days without a blessing. However, he does not need to continue counting without a blessing merely because he missed one day. Rather, if the child wishes to continue counting on the remaining days, his father should tell him to count without a blessing. The reason is that after missing an entire day, there is a doubt whether the child may continue reciting a blessing on subsequent days. Therefore, although he should continue counting, it should be done without a blessing.

 

Summary: Once a child has reached the age of Chinuch, it is proper to educate him in the saying of Sefiras Haomer at night with its blessing. Q&A In areas that night begins very late, must one keep the child awake until late at night in order to say Sefiras Haomer?[268] It is proper to wake the child up after night in order to say Sefira. This applies only if the child has reached the age of Chinuch. If this poses difficulty, one may simply recite Sefira with the child during the day.

 

1. Music – May children play/hear music and dance during Sefirah?^[269]

Regarding mourning laws applicable after the passing of a relative, we rule that they do not have to be followed by children below the age of bar and bas mitzvah.^[270] However, mourning laws that are applicable to the public due to tragic occurrences are applicable even to children.^[271] Thus, just like adults may not listen to music during the period of Sefira in which we mourn the passing of the students are Rabbi Akiva, or the three weeks, so too, children also may not listen to music.^[272] Nonetheless, children who are below the age of Chinuch do not need to be stringent in this matter especially when it is for the sake of keeping them occupied, and not simply for them to rejoice.^[273] Furthermore even children are above the age of Chinuch, although they are not initially to listen to music, if it is necessary for the sake of the sanity of the home to keep them calm and occupied then there is room to be lenient to put on a music video for them such as uncle Moishe, as the main restriction against listening to music is only when it is done for purposes of rejoicing and not when done for ulterior purposes.

Below the age of Chinuch:^[274] Very young children who are below the age of Chinuch are not obligated in the mourning restrictions and they hence may have music or a music video [such as uncle Moishe] put on for them in order to keep them occupied.

Above the age of Chinuch: Children who are already above the age of Chinuch are obligated in the mourning restrictions, and are hence not to listen to music.

Definition of age of Chinuch:^[275] The age of Chinuch in this regard is defined as an age of maturity in which the child understands the mourning period and it’s reason and purpose.

May one play music by school outings and events in order to help electrify the mood? No.

May one play music for children who are practicing a skit or play? Some Poskim^[276] rule it is permitted to play music for children for them to practice a skit or play.

May music be played by a children’s rally? Some^[277] write that if one makes a Siyum Misechta by the rally then it is allowed to play music.

May small children listen to music or a music video during Sefirah in order to keep them occupied?^[278] This depends on the age of the child. Very young children who are below the age of Chinuch may have music or a music video such as uncle Moishe put on for them in order to keep them occupied.^[279] However, for children who are already above the age of Chinuch, one is to be stringent, [unless it is a time of real need and is necessary for the sanity of the home].^[280] The age of Chinuch in this regard is defined as an age of maturity in which the child understands the mourning period and it’s reason and purpose.^[281]

 

1. Haircut – May one cut the hair of a child?^[282]

One is not to cut a child’s hair.^[283] This applies even if the child is below the age of Chinuch.^[284] [However, in a case of need, one may be lenient to do so.^[285]]

According to the Kabbalistic custom, should children below Bar/Bas Mitzvah avoid haircuts during the entire period of Sefira? Some Poskim^[286] rule that the above custom of the Arizal is only relevant to those above the age of Mitzvos. Hence, children may have their hair cut after their selected period of morning. The Rebbe^[287] however stated that even children are to avoid haircuts throughout the entire period of Sefirah.

When is an Upsherinish to take place for a child that was born during Sefira?^[288] A child who was born between Pesach and Lag BaOmer is to have his Upsherinish on Lag BaOmer.^[289] If the child was born between Lag BaOmer and Shavuos then the Upsherinish is to take place on Erev Shavuos.^[290] It is not to be preceded to Lag BaOmer.^[291] In the event that Erev Shavuos that year falls on Shabbos, then the haircut ceremony is to take place on Friday, Erev Shabbos, unless the child was born on Erev Shavuos, in which case it is a take place on Isru Chag in such years that Erev Shavuos falls on Shabbos.^[292]

May an Upsherinish child have his haircut on the night of Lag BaOmer?^[293] Yes.^[294]

May one cut the hair for an Upsherinish on Motzei Lag BaOmer? No. Some Poskim^[295] however rule that if one began cutting the hair on Lag BaOmer and some hair was left then it may be cut on Motzei Lag Baomer.

 

Giving a Child a Haircut During Sefirah

Question

We have an upcoming wedding of a family member after Lag Baomer, and my child’s hair is in desperate need of a haircut to look representable at the wedding. We are Chabad and generally observe the mourning customs of Sefirah until ערב שבועות and hence avoid haircuts until then. Is it permitted though to give my child a haircut in this circumstance in honor of the wedding?

 

Answer

Yes. For the sake of a wedding, you may give the child a haircut. Nevertheless, under normal circumstances, the custom is to avoid cutting a child’s hair throughout the entire period of Sefirah, with the exception of an upsherin (first haircut) at the age of three.

 

Explanation

The Shulchan Aruch explicitly records the custom to refrain from haircuts during the mourning period of Sefirah. From the letter of the law, this restriction applies only during the specific mourning period one personally observes. Accordingly, many communities permit haircuts from Lag BaOmer onward, or beginning the following day.

However, according to Kabbalah—based on the teachings of the Arizal—the custom is to avoid haircuts throughout the entire Sefirah period. This is the Chabad custom as well, both due to the Arizal’s position and because of the broader practice to maintain all mourning customs until ערב שבועות.

Regarding children: With respect to the Three Weeks, many poskim rule that a child should not be given a haircut even before the age of chinuch. Accordingly, so long as one is within their personal mourning period, a child should likewise not receive a haircut during Sefirah. Furthermore, it is possible that the kabbalistic stringency against haircuts applies to children as well, and some are indeed stringent in this regard.

Nonetheless, in the case described, there is room to be lenient for several reasons:

1. From the letter of the law, once the primary mourning period has passed (such as after Lag BaOmer, according to many customs), there is no longer an obligation to observe these restrictions. Haircuts would then be permitted even for adults, and certainly for children.
2. Some poskim maintain that the Arizal’s kabbalistic custom of refraining from haircuts throughout all of Sefirah does not apply to children below bar mitzvah age.
3. Even during Chol Hamoed and the Three Weeks—and certainly during Sefirah—many authorities permit cutting a child’s hair in a situation of genuine need. This case would fall into that category.
4. If refraining from a haircut will cause the child to appear unkempt, lead to embarrassment, or negatively affect their dignity, this constitutes an additional basis for leniency. Just as halacha allows certain leniencies to avoid embarrassment when meeting important officials, the same principle may apply here. As Chazal teach, great is human dignity, for it can at times override even a Torah command.

Conclusion: In honor of the wedding, and given the child’s condition, it is permissible to give the child a haircut, even if one generally observes the Sefirah restrictions stringently.

 

Sources:

Piskeiy Teshuvos 493:7 and Nitei Gavriel 49:15 based on 531:6 and the commentaries there [M”B 531:6] regarding the allowance to cut a child’s hair during Chol Hamoed.

See regarding the general prohibition of haircutting during Sefira: Admur 493:1; Michaber 493:2

See regarding if this prohibition applies to a child: Michaber 551:14 regarding three weeks; M”A 551:38; Piskeiy Teshuvos 493:7 footnote 47; So is also proven from the fact that an Upshernish is not done during the period of Sefirah [See Igros Kodesh 9:4]

See regarding the custom of the Arizal to avoid haircuts throughout the entire period of Sefira: Custom of Arizal, brought in Peri Eitz Chaim 22:7; Shaar Hakavanos 86; Nehar Shalom 25; Igeres Ramaz 2; Birkeiy Yosef 493:6; Moreh Baetzba 8:221; Minchas Elazar 4:44; brought in Shaareiy Teshuvah 493:8; Kaf Hachaim 493:13; See also 493:7 Hayom Yom p. 59; Sefer Haminhagim p. 86 [English]; However, no proof can be derived from here regarding the Chabad custom of the mourning period being that seemingly the reason behind this custom is due to the custom of the Arizal stated above.

See regarding if the custom of the Arizal to avoid haircuts throughout the entire period of Sefira applies also to children: Minchas Elazar 4:60 [No]; Shaareiy Halacha Uminhag 2:222 [Yes]

See regarding cutting children’s hair on Chol Hamoed: Michaber 531:6; M”A 531:8; Taz 531:6; lya Raba 531:6; Levushei Serud 531; P”M 531 M”Z 3; M”B 531:16; Kaf Hachaim 531:25; Peulas Tzaddik 3:248; EM”B 531:15

 

1. Shehechiyanu – May a child eat a new fruit and recite Shehechiyanu?^[296]

A child who is too young to understand the mourning period [i.e. less than age nine] may be given a new fruit to eat and recite Shehechiyanu, if he is craving for the fruit.

 

1. New Clothing:^[297]

Children may wear new clothing if they need to do so.

9. Chanukah:^[298]
10. Chinuch for lighting Chanukah Candles:^[299]

The obligation in a family-Head of household and other family members: In a family unit, the obligation to light Chanukah candles falls upon the head of each household.^[300] The additional household members who live and are supported by the head of the house^[301], are not obligated to light Chanukah candles [on their own, and rather fulfill their obligation with the candles of the head of the household^[302]]. Furthermore, according to some Poskim^[303], they are specifically not to light candles, and only the head of the household is to do so.^[304] This is the Sephardic custom.^[305] This applies to household members of all ages and relation, who are supported by the head of the household, and applies to all nights of Chanukah.^[306] However, other Poskim^[307] rule that [although from the letter of the law there is no obligation for other household members to light], nevertheless, each and every [male^[308]] household member is [obligated] to light individual candles each night [due to an age old honored custom of Mehadrin] and so is the widespread [Ashkenazi] custom.^[309] [According to the Ashkenazi practice, each of the additional household members is to light candles with a blessing.^[310]]

Children below Bar Mitzvah:^[311] *The Halacha below only applies to those of Ashkenazi Jewry. Sephardim are not accustomed to have any additional family member light the candles, other than the father or leader of the home.  Some Poskim^[312] rule, that according to the Ashkenazi custom for every household member to lights the candles, once a child reaches the age of Chinuch^[313] he is also required to light. Other Poskim^[314] however rule, that even according to the Ashkenazi custom in which all male household members light candles, nevertheless, there’s no obligation to educate a child in a matter of Hidur Mitzvah, and therefore he is not obligated to light. [Practically, according to Chabad custom, male children only begin lighting the Chanukah lights some time before their bar-mitzvah.^[315] Nevertheless, in many families of Anash, even very young children are educated to light their own candles.^[316] In the words of the Yesod Veshoresh Ha’avoda^[317] “One is to be very careful to educate his small sons to light their own Chanukah Menorah.” Practically, so is the custom of the world.^[318]]

Girls below Bas Mitzvah:^[319] Daughters who live in the household in which their father is lighting candles, according to the Ashkenazi custom, are allowed to light candles with a blessing, in addition to the father of the home.^[320] Practically, however, the daughters are not to light Chanukah candles in addition to their father, and are rather to fulfill their obligation with their fathers lighting.^[321] [Nonetheless, if a girl insists on lighting, and doing so will add to their education in a positive way, then they may do so.^[322]]

If a child is living on his own:^[323] A child who has reached the age of Chinuch [and is living on his own^[324]] is obligated to light the Chanukah candles. The age of Chinuch is considered the age that the child understands the Mitzvah of lighting Chanukah candles. [This applies even to Sephardim.]

 

 

Summary: From the letter of the law, children who are below the age of Chinuch, are not required to be educated to light candles. By Ashkenazi children who are above the age of Chinuch, it is disputed as to whether one is required to educate them to light candles. Practically, the custom today is to educate male children of even very young age to light their own Menorah.

 

1. Appointing a child to light the Chanukah candles:^[325]

One may not appoint a child to light the candles on his/her behalf [even if he has reached the age of Chinuch^[326]], and if he does so the lighting is invalid, even if the adult placed the candles there [and even if he did so under adult supervision^[327]].^[328] Some Poskim^[329] however rule it is permitted to appoint a child who has reached the age of Chinuch to light the candles on one’s behalf.  Practically, even a child who has reached the age of Chinuch is invalid.^[330]

May one light the first candle and have a child light the rest?^[331] [In a time of need^[332]] one may have one person recite the blessings and light the first candle and have others light the remaining candles.^[333] [However, initially, one is to light all the candles himself and not delegate the lighting of other candles to other people.^[334] For this reason, one is not to delegate his child to light one of the Chanukah candles, even if one desires to educate him in the Mitzvah. One may however have the child light the Shamash, which is also a slight Mitzvah.^[335]] Regarding if one may have one person say the blessings and another lights the candles-see Halacha 4 in Q&A!

Child lighting the Shamash?^[336] Any person, even a child, may be delegated the duty of lighting the Shamash, which also is a slight Mitzvah.

May a child light the Shul’s Menorah?^[337] A child below Bar Mitzvah is not to be given the honor of lighting the candles in Shul, even though no one is Yotzei with this lighting.^[338]

 

 

Where are children to light their Menorah?

The Rebbe^[339] suggested that children should light their Menorah in the entrance to their bedroom, assuming that doing so does not pose a safety hazard. Doing so has a greater effect on the child and his education.

 

1. The Oil – Should children who are being educated to light their own candles light with wax candles or with olive oil?^[340]

Certainly, from the letter of the law they may light with wax candles, however it is encouraged for one to educate his child to perform the Mitzvah in the most scrupulous manner, and hence preferably olive oil should be used.^[341]

 

Should children light with oil versus wax candles?   Question: We were always accustomed to have our young boys light the Menorah with wax candles until close of the age of bar mitzvah. It is easier and more fun for them to light using the wax candles and also easier for me the parent to set up. However, I am now wondering that perhaps they should light with olive oil as the best mitzvah is to light with olive oil   Answer: Certainly, from the letter of the law your children may light with wax candles, however it is encouraged for one to educate his child to perform the Mitzvah in the most scrupulous manner, and hence preferably olive oil should be used. But in the end of the day as a parent it is your decision of what you would prefer and also take the input of your child in the matter.   Explanation: The question of whether children who are lighting Chanukah candles should be encouraged to use olive oil [which as we know is the best form of fuel to use for the Chanukah lights] versus wax, is dependent on whether children at all are obligated to light candles prior to reaching the age of bar mitzvah. This matter is disputed amongst the Poskim.   Some Poskim rule that according to the Ashkenazi custom for every household member to lights the candles, once a child reaches the age of Chinuch he is also required to light. Other Poskim however, rule that even according to the Ashkenazi custom in which all male household members light candles, nevertheless, there’s no obligation to educate a child in a matter of Hidur Mitzvah, and therefore he is not obligated to light. [Practically, according to Chabad custom, male children only begin lighting the Chanukah lights some time before their bar-mitzvah, as rules the 2nd opinion. Nevertheless, in many families of Anash, even very young children are educated to light their own candles. In the words of the Yesod Veshoresh Ha’avoda  “One is to be very careful to educate his small sons to light their own Chanukah Menorah.”]   Now, according to the second opinion who holds that there is no obligation to be stringent to educate a child in a matter of Hiddur mitzvah, there is likewise no need to have a child use olive oil for the lighting. However, according to the first opinion who holds that the parents should educate his child a matter of Hiddur mitzvah, one can learn that one is to also educate his children to use olive oil. Practically, it is clear from the Achronim and documented Chabad custom, that there is no need to be particular for children to use olive oil. Nonetheless, as the Rebbe has encouraged us on many occasions, even children should be educated to fulfill Mitzvas on the highest of levels, which would include using olive oil for the Chanukah candles.   Sources: See regarding if children are obligated to light candles prior to the age of bar mitzvah: Yes: Rama 675:3 “According to our custom that every family member lights their own candles, also a child who has reached the age of education is required to light”; P”M 671 M”Z 1; See M”B 677:13; Kaf Hachaim 677:22; No: M”A 677:8 “Possibly even according to our custom that every family member lights their own candles, a child is exempt from lighting”; M”B 677:13; Biur Halacha 675:3 “Uledidon”; Shiltei Giborim, brought in M”A ibid; Meiri; Kaf Hachaim 677:22; The M”A and Biur Halacha ibid bring opinions that argue on Rama and hold that even according to the Ashkenazi custom that all male household members light, nevertheless, there’s no obligation to educate a child in a matter of Hidur Mitzvah, and therefore he is not obligated to light. The M”B 675:14 concludes he is only required to light one candle. According to Michaber, obviously the child does not light being that according to him only one person lights in each home. Chabad Custom: Sefer Haminhagim p. 157 [English] based on Sichas Chanukah 5706 that so is the custom by Beis Harav; This seemingly follows the latter opinion above. Shevach Hamoadim p.101; Hiskashrus; Perhaps this also follows a similar change in the later generation for girls to begin lighting Shabbat candles at a very young age; See Likkutei Sichos 12:251

 

1. Where – Children lighting their Menorah by their bedroom:

The Rebbe^[342] suggested that children should light their Menorah in the entrance to their bedroom and states that doing so has a greater effect on the child and his education. However, this is only if it can be properly supervised and that doing so does not pose a safety hazard. Practically, after a half hour past nightfall, it is to be moved

 

1. Children Eating Before Candle Lighting^[343]

It is permitted for a child to eat a meal prior to the lighting of the Chanukah candles. This is for two reasons. First, the primary obligation of lighting the Chanukah candles rests upon the head of the household, and not upon the child himself. Second, Chazal generally did not impose eating restrictions upon children, even in cases where adults are prohibited from eating prior to performing a mitzvah.

 

1. May the Menorah be lit in Shul with a blessing if a Minyan is not present?^[344]

Some Poskim^[345] rule a blessing may only be recited over the Shul’s Menorah lighting if there is a Minyan present during the lighting. Other Poskim^[346] rule it is permitted to light the menorah with a blessing even if a Minyan is not present at that time, if people will come throughout the night and see the Menorah.^[347] Practically, it is proper to have a Minyan present upon reciting the blessings.^[348]

Do women and children count for the Minyan? Some Poskim^[349] rule that in this regard, women are to be included in the Minyan. Some^[350] write that even children who have reached the age of Chinuch are included in this Minyan.

 

1. May one say the blessing of Sheasa Nissim upon seeing the Chanukah candles lit by a child?^[351]

This matter follows the same dispute as saying the blessing upon seeing the candles lit in Shul.

 

1. Must one burn the leftover oil of a child?^[352]

Yes. It follows the same law as the leftover oil of an adult.

 

1. Mivtzaim with Children:

Children Gatherings:^[353] The Rebbe advised organizing gatherings for children, sharing the Chanukah story, distributing Chanukah gelt, promoting charitable giving, and enhancing Torah study.

Chanukah Gelt: Additionally, the Rebbe emphasized the importance of ensuring that every Jewish boy and girl receives Chanukah gelt and encourages them to share with their friends as well.

 

1. Standing naked, changing diapers, doing belittling activity, in front of the Chanukah candles:^[354]

It is customary to cover the children [and certainly adults] so they are not naked in front of the [Shabbos] candles due to it being a belittlement of the Mitzvah [Bizuiy Mitzvah]. [The same applies to any other Mitzvah candle such as a Havdala candle, Chanukah candles, and candles of a Shul.^[355] This applies even if one is at a distance from the candles, and even if the child is not standing in front of the candles.^[356] This applies even if only the Erva is revealed while the remainder of the body remains covered.^[357] Thus, one is not to change a baby’s diaper in the same room as the Chanukah candles. The same applies against doing any belittling matter in front of the candles.^[358] It however does not apply to a Yartzite or Yizkor candle that is lit at home.]

The danger in standing naked before candles:^[359] One is not to stand naked even before a weekday candle as all that stand naked before a candle become crippled. [Nevertheless, in the Poskim we find a number of disclaimers towards this warning against a weekday candle: Some^[360] explain that this danger only applies when standing still in front of the candle. It is however permitted to walk by the candle, even if one is unclothed. Others^[361] rule that this danger only applies towards adults, and not towards children. Others^[362] write it only applies when one stands in very close proximity to the candle, and not from a distance, even if he is able to benefit from the light.]

 

 

1. Chanukah Gelt:^[363]

It is a Jewish custom, which is Torah, to distribute Chanukah Gelt to children.^[364] This was also the custom of the Chabad Rebbeim. One is to distribute even to his married children. The purpose of this custom is to motivate the child to learn Torah.^[365] Accordingly, one is to explain to the child upon receiving the money that it is being given so they increase in learning Torah.^[366]

When to give: Parents are to give Chanukah Gelt to their children every day of Chanukah, with exception to Shabbos.^[367] On Friday or Sunday, one is to give a double portion on behalf of Shabbos. One is not to give Chanukah Gelt on Shabbos, even in the form of non-Muktzah items.^[368] On the 4^th or 5^th night they should give a double or triple portion.^[369]

Distributing to students:^[370] A Rebbe is to give Chanukah Gelt to his students.

Distributing to spouse:^[371] Spouses are to request Chanukah Gelt from each other; the wife is to request from the husband and the husband from the wife.

 

 

 

 

10. Purim^[372]
11. Chinuch in Megillah reading:^[373]

Children [boys and girls^[374], who have reached the age of Chinuch^[375]], are to be educated to read [or hear^[376]] the Megillah [once by night and once by day].

If child missed a word:^[377] A child is not obligated through chinuch to fulfill mitzvot that demand an adult level of attentiveness and consistency. Examples include completing the full Megillah reading on Purim without missing even a single word or letter; and similar obligations that require intense focus over extended periods. Such practices are generally considered overly burdensome for a child, even one above the age of twelve. Accordingly, it is not customary to obligate children fully in these mitzvot upon reaching the age of chinuch. Rather, they are educated gradually, according to their capacity and maturity, as they approach the age of bar mitzvah, at which point full obligation takes effect.

 

1. Bringing one’s children to the Shul reading:^[378]

[Based on the above] it is a proper custom^[379] to bring ones male and female children to Shul to hear the congregations Megillah reading rather than having them hear it on a different occasion.^[380] [However, this only applies to children that have reached the age of Chinuch. However, children that are below the age of Chinuch do not need to hear the Megillah or be brought to Shul at all.^[381] However some Poskim^[382] rule that one is to bring children to Shul even if they are below the age of Chinuch in order to fulfill the Mitzvah of Pirsumei Nissa. Nevertheless, according to all one must avoid bringing to Shul children that disturb and make noise as explained next.]

Small children that make noise:^[383] One should not bring very small children to the Megillah reading if they will make noise and thus prevent others from fulfilling the Mitzvah of hearing the Megillah reading.

Supervising the children:^[384] It is the fathers Chinuch obligation [i.e. educational duty] to sit with his child during Megillah reading and supervise that the child listens attentively to the reading. Unfortunately, today, in many places the children simply come to make noise during the name of Haman, and not only do they not listen to the Megillah reading but they disturb others from hearing the reading. The father does not fulfill his Chinuch obligation at all if his child simply comes to make noise by Haman and does not listen to the reading.

If a member of the family must stay home to babysit, is there a preference for whom to go to Shul? Some^[385] write that it is preferred for all the men, including children who reached the age of Chinuch, to go to Shul and have the mother or sister stay home and babysit. Others^[386] however rule that all those which are above Bar or Bas Mitzvah are to go to Shul, and a child, even a male child that has reached the age of Chinuch, is to stay home to baby sit.

Minyan – Do children join a Minyan for Kerias Megillah to recite the blessing of Harav Es Riveinu?^[387] No.^[388]

Stomping and noise making by the name of Haman:^[389] It has become the custom to bang^[390] [and make noise] when Haman’s name is read in Shul.^[391] One is not to nullify any custom or belittle it as it has not been established in vain.^[392]

 

1. Children Eating Before Megillah^[393]

It is permitted for a child to eat a meal prior to hearing Megillah.

 

1. Child reading Megillah for others^[394]

Due to the above, a child cannot read the Megillah for others [including women^[395]] and those who hear the reading from a child have not fulfilled their obligation.^[396] [Nevertheless, in a time of great need, when there is no one who knows how to read, a child that has reached the age of Chinuch may read on behalf of others.^[397] Likewise if one heard the reading from a child he is to repeat the reading without a blessing.^[398]]

May a child read Megillah on behalf of another child?^[399] Yes. However, it is best to have a child hear the reading from an adult. [If, however, the child has already fulfilled his obligation, then he may not read on behalf of others, even children.^[400]]

 

1. Reading on behalf of a child:

If a child did not yet hear Megillah is one to repeat the reading for him?^[401] If the child has reached the age of Chinuch then the reading is to be repeated on his behalf.^[402] This applies even if one assesses that he may not focus throughout the entire reading. Nevertheless, in such a case a blessing is not to be recited.

May a woman read the Megillah on behalf of male children?^[403] No.

May a child who already fulfilled his obligation read the Megillah for a child? No.^[404]

 

1. May a child below Bar Mitzvah write a Megillah?^[405]

Some Poskim^[406] rule a child is valid to write a Megillah.^[407] Other Poskim^[408] rule a child is invalid to write a Megillah. [Practically, one is not to initially use a Megillah written by a child to fulfill the Mitzvah of Megillah reading, although in a time of need one may read from it without a blessing.^[409] Even in such a case, if another Megillah written by a man later becomes available, one is to read from it without a blessing.^[410]]

 

 

 

1. Mishloach Manos:^[411]

Children above the age of Chinuch are to be educated to give Mishloach Manos. [If one is in doubt as to whether the child has reached the age of Chinuch one is to be stringent.^[412]]

If an adult gives Mishloach Manos to children does he fulfill his obligation?^[413] No.^[414] However, some Poskim^[415] are lenient.

Must one send the gifts through a messenger? Some Poskim^[416] question whether the gifts must be given through a messenger or not.^[417] Others^[418] rule it is not necessary. Others^[419] however rule that it should specifically be given by one directly and it is a mere leniency that one also fulfills his obligation when giving it through a messenger. Practically, the custom is to send the gifts through a messenger.^[420] [A child can be used as a valid messenger.^[421] Practically the custom is to appoint one’s children to deliver the Mishloach Manos and Matanos Laevyonim in order to educate them in Mitzvos.^[422] ]

May a child be trusted as a messenger to send the Mishloach Manos? Yes.^[423] Practically the custom is to appoint one’s children to deliver the Mishloach Manos and Matanos Laevyonim in order to educate them in Mitzvos.^[424]

 

1. Matanos Laevyonim:^[425]

Children above the age of Chinuch are to be educated to give Matanos Laevyonim. [If one is in doubt as to whether the child has reached the age of Chinuch one is to be stringent.^[426]]

If one gives Matanos Laevyonim to poor children, does he fulfill his obligation? Yes.^[427] If the child understands he is being given money as a Purim gift the giver fulfills his obligation.^[428]

 

 

 

1. Seudas Purim^[429]

Children who have reached the age of chinuch should be educated to participate in the Purim seudah, just as they are educated in the other mitzvos and customs of Purim.

Does this Mitzvah of Ad Delo Yada apply to children who reached the age of Chinuch?^[430] No.

 

1. Costumes:^[431]

It is accustomed to wear costumes on Purim.^[432]

Wearing clothing of the other gender:^[433] It is accustomed on Purim [and by Chasunas^[434]] to allow males to wear the clothing of females and vice versa.^[435] [However, many Poskim^[436] challenge this custom^[437] and thus practically one is not to do so. Some write it is to be avoided even by children.^[438] If it is recognizable that the person is a man or woman, and he or she merely wears a single clothing of the opposite gender, there is room to be lenient.^[439]]

Wearing Crowns:^[440] Children are accustomed to wear crowns on Purim and those who do so are blessed.

Shatnez alert:^[441] Many Purim costumes contain Biblically forbidden Shatnez and according to all may not be worn. This is especially found in army costumes from Eastern Europe.^[442]

May one dress up like Haman?^[443] One is to prevent children from dressing like Haman in order so they do not have any similarity to the Rasha. This applies even for Purim plays.

On Purim Meshulash in Jerusalem, when are the children to dress in costumes?^[444] The custom is to dress in costumes on Sunday.

When Purim falls on Motzei Shabbos may one begin wearing costumes before Shabbos is over?^[445] No. One must wait until Shabbos is over prior to changing into costumes. This applies likewise to children. [Some Poskim^[446] rule that one is not required to recite Baruch Hamavdil Bein Kodesh Lechol prior to switching clothing. However, one is obligated to say it prior to doing any actual Melacha, such as placing makeup and the like.^[447] It is however proper for men to not do any Biblical Melacha until the conclusion of Maariv, even after reciting Baruch Hamavdil.^[448]]

 

1. The Four Parshiyos^[449]

Male children who have reached the age of chinuch should be educated to hear the reading of the Four Parshiyos (Shekalim, Zachor, Parah, and Hachodesh), just as they are educated to fulfill all other mitzvos. The age of chinuch in this regard is when the child is mature enough to sit quietly, pay attention, and listen to the Torah reading with an appropriate level of focus and understanding. Once a child has reached this stage, parents should bring him to shul and train him to participate in the special readings together with the congregation.

Must children hear Parshas Zachor?^[450] All male children whom have reached the age of Chinuch are to attend the reading of Parshas Zachor. The definition of Chinuch in this regard is when the child is old enough to understand the idea of the destruction of Amalek. Girls whom have reached the age of Chinuch have the same status as women in this regard.

Child Receiving Aliyah of Maftir of Parshas Zachor:^[451] If the child knows the meaning behind the Brachos recited before and after the reading, then he may receive the Aliyah and have a Gadol read the portion.^[452] [Practically, we do not call up a child for Maftir of Zachar, although if he was already called up then he may receive the Aliyah.^[453]]

 

1. Machatzis Hashekel^[454]

Who is obligated to give the half Shekel donation and must one give on behalf of his family?^[455] Some Poskim^[456] rule that only [men] over the age of twenty are obligated to give the half Shekel, while those under twenty are exempt. Others^[457] however rule that all boys over the age of Bar Mitzvah are obligated. It is likewise disputed amongst Poskim whether women are obligated to give the half shekel.^[458] Practically the custom is for the father of the house to give three half coins on behalf of each member of his family, including his [wife^[459] and] small children^[460] [both male and female^[461]], including even on behalf of the fetus of a pregnant woman.^[462] [Furthermore, it is best to give the children the money for them to fulfill the Mitzvah themselves.^[463]]

If a father gave on behalf of his children one year must he continue giving every year on their behalf?^[464] Once a father has begun giving a half Shekel on behalf of his [male^[465]] children he must give on behalf of his [male] children every single year [until they reach the age of twenty^[466]].

 

1. When is the Upsherinish to be celebrated for a child who was born in Adar?^[467]

This follows the same law as a Bar Mitzvah, and hence if the child was born in a leap year, he is to celebrate his Upsherinish in whichever month of Adar that he was born. If, however, he was born in non-leap year, he is to celebrate his Upsherinish in the second Adar. [The above is with regards to cutting the hair. Certainly however, the child may begin to wear Tzitzis and a Yarmulka prior to this date, from the first Adar and even beforehand.]

 

 

 

11. Fast day^[468]
12. A. Children Fasting:^[469]

All children who are below the age of Bar or Bas Mitzvah, are not required to fast any of the four Rabbinical fasts, including Tisha B’av.^[470] [This applies even if the child is within three fasts from his/her Bar/Bas Mitzvah.^[471] One is not even required to educate the child to fast for a certain amount of hours into the day [i.e. Taanis Shaos].^[472] Nevertheless, some Poskim^[473] rule that regarding Tisha B’av, children^[474] who have reached the age of education in this regard, which is approximately nine years old, are to delay their meals a few hours^[475] into the day from its set time. However, children below the age of education are to be fed like normal and it is even forbidden to delay their meals from their regular times, being that this can lead them to becoming in a state of danger.^[476]]

 

1. Menu – What may the children eat on a fast day?

Some Poskim^[477] rule that a child who has reached the age of understanding the mourning^[478] is only to be allowed to eat bread and water or other simple staple food. The custom however is not like this opinion.^[479] [However, they are not to be given sweets and the like, although one is not required to stop them from eating it if they are in the midst of doing so.^[480]]

 

1. Aneinu – Are children who are not fasting to recite Aneinu?^[481]

No.

 

1. Bris:^[482]

When a Bris is taking place on a fast day, including Tishe Beav, then the wine is to be given to drink to a child [who has reached the age of Chinuch^[483]].

 

 

 

 

 

 

12. The Three Weeks:^[484]
13. Haircut:^[485]

It is forbidden for an adult to cut a child’s hair during the three weeks.^[486] [This applies even if the child is below the age of Chinuch.^[487] Some Poskim^[488] rule this applies throughout the three weeks. Other Poskim^[489] rule it only applies the week of Tisha B’av. Practically, in a case of need one may be lenient to do so.^[490]]

When is an Upshernish to take place for a child that was born during the three weeks?^[491] A child who was born during the three weeks is to delay the Upshernish until after the three weeks. It is to take place on the 10^th of Menachem Av, after midday.^[492] However, all other customs relating to the Upshernish, such as wearing a Yarmulke and Tzitzis, saying morning blessings and the nighttime Shema, should already begin from when the child turns three years old.^[493]

May one cut a child’s hair in order to remove gum that became stuck in it? Yes.^[494]

 

1. Music:^[495]

May children play/hear music and dance during the Three weeks?^[496] Regarding mourning laws applicable after the passing of a relative, we rule that they do not have to be followed by children below the age of bar and bas mitzvah.^[497] However, mourning laws that are applicable to the public due to tragic occurrences are applicable even to children.^[498] Thus, just like adults may not listen to music during the period of the three weeks, so too, children also may not listen to music.^[499]

May one play music by school outings and events in order to help electrify the mood? No.

May one play music for children who are practicing a skit or play? Some Poskim^[500] rule it is permitted to play music for children for them to practice a skit or play.

May music be played by a children’s rally? Some^[501] write regarding Sefira, that if one makes a Siyum Misechta by the rally then it is allowed to play music.

May small children listen to music or a music video during the three weeks in order to keep them occupied?^[502] This depends on the age of the child. Very young children who are below the age of Chinuch may have music or a music video such as uncle Moishe put on for them in order to keep them occupied.^[503] However, for children who are already above the age of Chinuch, one is to be stringent, [unless it is a time of real need and is necessary for the sanity of the home].^[504] The age of Chinuch in this regard is defined as an age of maturity in which the child understands the mourning period and it’s reason and purpose.^[505]

 

✍️ From the Rav’s Desk: May Children Listen to Music During the Three Weeks? Practical Guidance for Parents

Question:

My young children are home during the Three Weeks, and one of the easiest ways to keep them occupied and calm is by putting on children’s music or a music video, such as Uncle Moishy. Is this permitted during the Three Weeks? Does it make a difference how old the child is?

 

Answer:

It depends on the child’s age and level of understanding. Children who are below the age of chinuch for the mourning of the Churban may listen to music or watch children’s music videos when necessary to keep them occupied. However, children who are old enough to understand the concept and purpose of mourning for the Beis Hamikdash should generally not listen to music during the Three Weeks. Nevertheless, where it is genuinely needed to maintain peace and sanity in the home, there is room to be lenient even for older children.

 

Explanation:

The mourning customs of the Three Weeks differ from private mourning. While children are generally not obligated to observe the laws of personal mourning, many Poskim explain that communal mourning practices instituted in response to national tragedies apply to children once they reach the age of chinuch.

 

Accordingly, children who are mature enough to understand that the Jewish people are mourning the destruction of the Beis Hamikdash should be educated to participate in these customs, including refraining from music. The age of chinuch in this regard is not determined by a specific birthday, but by whether the child is capable of understanding the concept and purpose of the mourning period.

 

However, very young children who do not yet possess this understanding are not included in these restrictions. Therefore, parents may play children’s music or music videos for them when necessary to keep them occupied and calm.

 

Furthermore, even regarding children who have reached the age of chinuch, the primary concern with music is when it is being listened to for enjoyment and celebration. When the objective is different—such as maintaining order in the home, calming young children, preventing excessive fighting, or enabling parents to function normally—many Poskim allow room for leniency. Thus, if playing an Uncle Moishy video or similar content is necessary for the well-being and sanity of the household, one may rely on the lenient opinions.

 

Sources:

• See regarding that children are exempt from Aveilus restrictions after the loss of a relative r”l: Michaber Y.D. 396:3; Tur in name of Rosh; Shach in Nekudos Hakesef 340:15 based on Rosh and Tur and Michaber 396; M”A 551:38; Rokeiach Aveilus 314; Degul Merivava 340; Yad Avraham 381; Beis Hillel 381 based on Rashi Taanis 12b; Levushei Serud 340:15; Chochmas Adam 152:17; Pischeiy Teshuvah 340:10; Igros Moshe 1:124; Nitei Gavriel 105:25; and many Poskim in 127 footnote 1; See Pnei Baruch 25 footnote 9 See Pnei Baruch 25; Nitei Gavriel 127
• See regarding that children who are of age of Chinuch are nonetheless to follow mourning restrictions for the destruction of the temple and Sefira: M”A 551:31 “It is implied that it is permitted to give meat and wine to a child this week [of Tishe Beav], as to begin with they were not accustomed to be stringent with a child, however only if he is not of age of mourning” based on Rama 551:10 who permits giving wine of Havdalah to child, and based on Hagahos Maimanis Minhagei Av 59, as explained in Machatzis Hashekel ibid [The M”A ibid negates the argument that the Rama’s allowance is limited to when there is a Mitzvah need involved in the eating or drinking, and proves that it applies in all cases]; Makor Chaim 551:9; Chayeh Adam 133:16; Divreiy Yatziv 2:236; Chanoch Lanaar 21 footnote 5; Or Letziyon 1:33; Yalkut Yosef; Piskeiy Teshuvos 551:41 [that this applies even according to the M”B brought next]; See Nitei Gavriel 38:1
• See regarding the definition of the age of Chinuch: M”A ibid; Chayeh Adam ibid; All Poskim ibid in first footnote, and so agrees: Or Letziyon 1:33; Yalkut Yosef; Divreiy Yatziv 2:236 regarding chicken
• See regarding the general prohibition against listening to music during Sefira: Aruch Hashulchan 493:2; Igros Moshe 1:166; 3:87; Minchas Yitzchak 1:111; Kinyan Torah 2:99; Yechaveh Daas 3:30; Mishneh Halachos 8:188; Az Nidbaru 10:23; Piskeiy Teshuvos 551:13; 493:4
• See regarding that this prohibition of listening to music also applies to children: Igros Moshe 4:21-4; Likkutei Sichos 37 p. 122; Koveitz Mibeis Levi 1:57; Halichos Bas Yisrael 24:5; Piskeiy Teshuvos 493 footnote 37; Nitei Gavriel 53:4-5 and footnotes 8-9
• See regarding allowance for children who are below the age of Chinuch to listen to music: Igros Moshe 4:21-4; Halichos Bas Yisrael 25:4; Nitei Gavriel 53: 5 and footnote 9
• See regarding the allowance to listen to music for ulterior purposes and not for the sake of joy: So is understood from all Poskim who rule a musician may play for gentiles due to that for him it is not for pleasure. [See P”M 551 A”A 10; Kitzur SH”A 122:1; Ben Ish Chaiy Devarim 5; Biur Halacha 551 “Mematin”; Kaf Hachaim 551:39; Igros Moshe 3:87; Kinyan Torah 2:99] So is also understood from M”A 560:9; and Sota 49a regarding the allowance to sing during laborious work in order to hasten their work ability. One may thus listen to music for therapeutic purposes: See Shevet Halevi 8:127 “Especially the women who do so to remove their depression, and it is permitted” [however it is unclear if he refers to during the year or even during Bein Hametzarim, although, in truth the reason of the Heter should apply during all times]; See Piskeiy Teshuvos 493 footnote 36; Chelkas Yaakov 1:61 and 3:98 regarding Shabbos; See Sefer “Eileh Heim Moadaiy” 3:63-65 for a discussion from Poskeiy Zemaneinu on this matter

 

1. Shehechiyanu – May a child eat a new fruit and recite Shehechiyanu?^[506]

A child who is too young to understand the mourning period may be given a new fruit to eat and recite Shehechiyanu, if he is craving for the fruit.

 

1. Abstaining from hitting children:^[507]

From the 17^th of Tammuz until the 9^th of Av^[508] one is to beware from hitting his students [or his children^[509], even with a belt^[510], and certainly not with a stick or rod^[511]]. [Some Poskim^[512] however rule one may hit a child using his hands. Other Poskim^[513] however rule that even using one’s hands to hit is included in the prohibition. Some Poskim^[514] rule that this restriction does not apply in a room with a Mezuzah. Some Poskim^[515] rule that there is no restriction to hit on the outer limbs such as the hand and leg, and the restriction is only with regards to areas of the inner limbs. Some Poskim^[516] rule that the above restriction only applies between the 4^th and 9^th hour [of the day]. Other Poskim^[517] rule that one is to be stringent through the entire period of time.]

 

Summary: One is not to hit children for educational purposes during the three weeks. Various opinions are given regarding the exact form of hitting which is to be avoided, and at what times or areas this applies to. We thus find leniencies in the following cases: 1.       Some allow using the hands. 2.       Some allow in a room that has a Mezuzah: 3.       Some allow on the outer limbs: Some prohibit only between the 4th and 9th hour of the day.

 

1. Meat and chicken:^[518]

A child who is below the age of Chinuch may eat meat, poultry and wine during the nine days.^[519] A child who is above the age of Chinuch may not eat meat or drink wine during the nine days.^[520] The age of Chinuch in this regard is a child who has reached the age of understanding the mourning period [which is not before age 9^[521]].^[522] Some Poskim^[523], however, rule one should be stringent if the child has reached the general age of Chinuch of all Mitzvos [which is approximately from age six]. [Practically, the custom of many is to be stringent in this matter.^[524]] One may be lenient to give children [below Bar and Bas Mitzvah] to eat meat on Erev Shabbos after midday.^[525] [Some Poskim^[526] however limit this ruling only to those areas in which Shabbos begins late and one desires to feed the children before Shabbos.]

 

1. Wine and grape juice:^[527]

A child that has not reached the age of Chinuch may drink wine during the nine days as explained in the previous Halacha regarding meat. See there for all the details of this matter!

Havdalah:^[528] When saying Havdala during the nine days [Motzei Shabbos Chazon] one is to give the wine to drink to a child [whether male or female^[529], although some rule only male^[530]] who has reached the age of Chinuch [of blessings^[531] although some say also Chinuch of Havdala^[532]] but has not yet reached the age of Chinuch for mourning.^[533] If such a child is not available, he may drink the [entire^[534]] Havdala wine himself as usual.^[535] [There is no need to make Havdala over beer, or tea and coffee in such a case, and one may even initially make Havadala over wine and drink it himself.^[536]]

A Bris Milah During the Nine Days:^[537] If a bris milah takes place during the nine days, the custom is to give the cup of wine used at the bris to a child to drink. This follows the general practice of having a child drink wine during the Nine Days when wine is used for a mitzvah purpose. However, if no suitable child is available, the one who recited the blessing over the wine may drink it himself.

 

1. Laundry – Laundering clothing of children:^[538]

It is forbidden for adults to launder children’s clothing starting from the week of Tisha B’av.^[539] [Some Poskim^[540] rule this applies even according to the Ashkenazi custom. Other Poskim^[541] however rule that according to the Ashkenazi custom one may not launder children’s clothing during the nine days, starting from Rosh Chodesh Av.] However, those children’s clothing which constantly becomes dirty with feces and urine, may certainly be laundered even the week of Tisha B’av.^[542] Furthermore, the custom is to launder all children’s clothing.^[543] [Some Poskim^[544] rule that this applies to children of up until 2-3 years of age. Other Poskim^[545] rule it is up until the age of 3-4. Other Poskim^[546] rule it applies at least until the age of Chinuch, which is approximately six-seven years old. Other Poskim^[547] rule it perhaps applies until the age of Bar Mitzvah, just as is the rule by Aveilus. Practically, one may be lenient up until the age of Chinuch, which is approximately six years old, and past the age of Chinuch one may be lenient up until the week of Tisha B’av.^[548] In years that Tishe Beav falls on Shabbos, then starting from the prior Motzei Shabbos is considered for Ashkenazim to be the week of Tishe Beav in this regard. See Halacha 17F!]

Washing in private:^[549] The clothing is to be washed [and dried] in private [i.e. in one’s home rather than a laundry mat, and not in the open view of the public]. [If, however, one does not have the means of washing the clothing in private, or if there is a better washing available in public, then it may be washed in public.^[550] Thus, one who does not have a washing machine may wash the clothing in a laundry mat, and if a certain clothing needs dry cleaning it may be sent to the dry cleaners.]

How many clothing to wash at a time:^[551]  One is not to wash many clothing simultaneously [but rather one clothing at a time^[552]]. [However, in a washing machine one may be lenient to wash even many clothing at a time, so long as one is in need of all the clothing to be washed before Tisha B’av, and does not add to it any clothing of adults that cannot be washed.^[553]]

Having a gentile do the washing:^[554] When one is allowed to wash clothing of children during the week of Tisha B’av, it is best to have the laundering done by a gentile. [Prior to the week of Tisha B’av, there is room to be lenient to allow washing all children’s clothing who are below Bar Mitzvah through a gentile.^[555]]

 

Summary: It is forbidden to launder clothing from the start of Rosh Chodesh Av until the week of Tisha B’av, unless one has run out of clean clothing that are changed on a daily basis, or one is washing the clothing of a gentile, or a child, or for the sake of a Mitzvah. During the week of Tisha B’av, it is forbidden to launder any clothing, even if one has run out of clothing, even if it is the clothing of a child or a gentile, unless the clothing is of a child who is below the age of Chinuch, or is needed for the sake of a Mitzvah.   Q&A on clothing of children May children launder their own clothing?[556] It is forbidden for children who have reached the age of Chinuch to launder their clothing during the above time period.   If one has the means to buy enough clothing for the children to prevent needing to wash them during the nine days, must he do so?[557] No.

 

1. Clothing Purchases – May one buy children’s clothing during the nine days?^[558]

Children who dirty their clothing constantly, may have new clothing purchased on their behalf even during the nine days, if they are in need of the clothing.^[559]  Other children however have the same status as adults in this regard.

 

1. Bathing – May one bathe children during the nine days?^[560]

A child who is dirty may be bathed in hot water. Some however write one is to only use warm water to bathe the child unless the child will not shower in it.

Children under three: Some^[561] allow bathing children under three in hot water without restriction. Others^[562] limit this ruling only to children who are dirty.

 

May children go swimming in a kiddie pool during the nine days?

Question:

May children go swimming in a kiddie pool during the nine days?

 

Answer:              

Ashkenazi Children of any age should not go swimming during the nine days, or play in water, including in a bathtub or kiddie pool. Nonetheless, those who do so do not need to be protested if the children are below the age of education [i.e. less than age 3]. Likewise, in a time of great need, one may be lenient prior to the week of Tishe Beav. Sephardi children may be lenient throughout the entire three weeks and nine days including the week of Tisha b’Av.

 

Explanation: During the nine days, it is forbidden to swim in a pool, ocean or lake, whether to cool off or for mere pleasure and relaxation due to the bathing prohibition. Now, the question is raised regarding whether children, especially children below the age of education, must also keep the mourning restrictions that are kept during the three weeks and nine days. So, regarding cutting the hair of a child during the three weeks, the Poskim explicitly rule that the prohibition applies also to children below the age of education perhaps throughout the entire three weeks and at the very least during the week of Tisha b’Av. Likewise, regarding Yom Kippur and Tishe Beav the Poskim rule that one should not bathe a child even if he is below the age of education. Accordingly, it seems based on this that one is likewise not allowed to allow children to play in a swimming pool during the nine days even if they are below the age of education, and so explicitly rule a number of Rabbanim, unlike those are lenient without enough basis. Nonetheless, perhaps there is greater room to be lenient regarding swimming being that it is in cold water, of which there are Poskim who permit. Practically although one is to be stringent those who are lenient do not need to be protested. Regarding Sephardim, aside from the fact that they do not begin the bathing restriction until the week of Tisha b’Av, they furthermore are lenient to permit bathing in cold water even during the week of Tisha b’Av, and hence is no issue for Sephardi children to go swimming in cold water during the three weeks and nine days.

 

Sources: See Piskeiy Teshuvos 551:52; Chanoch Lanaar 21:4; Hakatan Vehilchosav 26 footnote 4; Nitei Gavriel 42:14 footnote 25; Poskim who prohibit: Leket Yosher p. 109; Kaneh Bosem 1:32; Chanoch Lanaar 21:4; Nitei Gavriel ibid; Poskim who permit: Shearim Metzuyanim Behalacha Kuntrus Achron 122:12 based on Yuma 78, brought in Chanoch Lanaar 21:4; Vayeshev Moshe 1:15; See also Korei Alay Moed p. 26 in name of Rav Korelitz and Rav Kanievsky See regarding not cutting hair of children of any age: Michaber 551:14; Terumos Hadeshen 152; M”A 551:38; Aruch Hashulchan 551:31; Chayeh Adam 133:18; Ben Ish Chaiy Devarim 6; Shaar Hatziyon 551:91; Kaf Hachaim 551:173 See regarding not to bathe any children on Yom Kippur: Admur 616:3-4; See regarding bathing in cold water: Rama 551:16; Terumos Hadeshen 150 “In my youth I saw people swimming during the nine days and no one protested them, nevertheless one who is stringent is blessed”; Maharil brought in Beis Yosef; Kaf Hachaim 551:186 Other opinions-Sephardim: Some Poskim rule it is permitted to bathe in cold water during the nine days. [Rambam ibid; Ramban; Ran; Shulchan Gavoa 551:13 and 48 that so is the custom in Salonika to go swimming even on Erev Tisha B’av; Yabia Omer 5:41; Yechaveh Daas 1:38; Chazon Ovadia Arba Taaniyos p. 238; Yalkut Yosef] Practically, each community is to follow their custom. [Kaf Hachaim ibid]

 

May children have water fights during the nine days?

It is permitted to do so.

 

The reason: The restriction against bathing in cold water during the nine days is merely a custom, and is not prohibited from the letter of the law, and hence we find in Sephardic communities that they are lenient in this matter until the week of Tisha b’Av. Furthermore, even by Ashkenazim, we are lenient to permit bathing cold water one’s hands face and feet. Accordingly, there is a great argument to make to permit children having water fights during the nine days, as a) it is not defined as bathing at all and b) even if it is defined as bathing, the water usually only hits minority of his body, and is hence similar to the allowance to bathe the hands face and feet, and c) the bathing prohibition is when it is done for pleasure, and getting wet during the water fight is part of the game and not done for the pleasure of bathing. On the contrary, usually those being hit by the water gun are upset that they were hit and try to escape getting hit by the water. Certainly, the assailant shoots the water at the other person has no intent to give that person pleasure, and certainly not the pleasure of bathing. This is all aside for the debate if at all the bathing restriction during the nine days applies for children. Accordingly, it is clear that there is no need to be stringent in this matter.

 

Sources: See regarding bathing in cold water: Rama 551:16; Terumos Hadeshen 150 “In my youth I saw people swimming during the nine days and no one protested them, nevertheless one who is stringent is blessed”; Maharil brought in Beis Yosef; Kaf Hachaim 551:186 Other opinions-Sephardim: Some Poskim rule it is permitted to bathe in cold water during the nine days. [Rambam ibid; Ramban; Ran; Shulchan Gavoa 551:13 and 48 that so is the custom in Salonika to go swimming even on Erev Tisha B’av; Yabia Omer 5:41; Yechaveh Daas 1:38; Chazon Ovadia Arba Taaniyos p. 238; Yalkut Yosef] Practically, each community is to follow their custom. [Kaf Hachaim ibid]; See regarding  washing face, hands and legs: Rama ibid regarding Erev Shabbos and the Poskim rule that the same applies throughout the week; M”B 551:94; Derech Hachaim 7; Kaf Hachaim 551:199; Misgeres Hashulchan on Kitzur SHU”A 122:11; See regarding children bathing: Piskeiy Teshuvos 551:52; Chanoch Lanaar 21:4; Hakatan Vehilchosav 26 footnote 4; Nitei Gavriel 42:14 footnote 25; Poskim who prohibit: Leket Yosher p. 109; Kaneh Bosem 1:32; Chanoch Lanaar 21:4; Nitei Gavriel ibid; Poskim who permit: Shearim Metzuyanim Behalacha Kuntrus Achron 122:12 based on Yuma 78, brought in Chanoch Lanaar 21:4; Vayeshev Moshe 1:15; See also Korei Alay Moed p. 26 in name of Rav Korelitz and Rav Kanievsky

 

1. Cutting a Child’s Fingernails^[563]

It is permitted to cut a child’s fingernails even during the week in which Tishah B’Av falls, provided that it is not being done for cosmetic purposes, but rather to prevent the child from injuring himself or scratching those who care for him.

 

 

 

13. Tishe Beav^[564]
14. Children Fasting:^[565]

All children who are above the age of Bar or Bas Mitzvah are obligated to fast on all accustomed fast days.^[566] All children who are below the age of Bar or Bas Mitzvah, are not required to fast any of the four Rabbinical fasts, including Tisha B’av.^[567] [This applies even if the child is within three fasts from his/her Bar/Bas Mitzvah.^[568] One is not even required to educate the child to fast for a certain amount of hours into the day [i.e. Taanis Shaos].^[569] Nevertheless, some Poskim^[570] rule that regarding Tisha B’av, children^[571] who have reached the age of education in this regard, which is approximately nine years old, are to delay their meals a few hours^[572] into the day from its set time. However, children below the age of education are to be fed like normal and it is even forbidden to delay their meals from their regular times, being that this can lead them to becoming in a state of danger.^[573]]

What may the children eat? Some Poskim^[574] rule that a child who has reached the age of understanding the mourning^[575] is only to be allowed to eat bread and water or other simple staple food. The custom however is not like this opinion.^[576] [However, they are not to be given sweets and the like, although one is not required to stop them from eating it if they are in the midst of doing so.^[577]]

 

Q&A Are children to fast on the night of Tisha B’av until morning?[578] The custom of many is that children of Chinuch age fast until the morning. This is not required from the letter of the law.         If one is not fasting, is he to wash hands as usual [until the wrist] when eating bread on Tisha B’av?[579] Yes.   If a child below Bar/Bas Mitzvah desires to fast on Tisha B’av, may the parent allow him to do so?[580] If the child is already close to the age of Bar/Bas Mitzvah and the parent does not see any danger involved for the child to fast, then although he may not force the child to fast, he is also not required to protest him from fasting.   When Tisha B’av falls on Sunday, are children who have reached the age of Chinuch to say Havdala prior to eating?[581] Some Poskim[582] rule children are to say Havdala prior to eating. Other Poskim[583] rule they may eat before Havdala and are to hear Havdala on Motzei Tisha B’av, from their father.   If a child became Bar Mitzvah on Sunday Tisha B’av Nidche, must he fast? Some Poskim[584] rule he is obligated to fast. Other Poskim[585] rule he is not obligated to fast. Practically, he is to fast.[586]   Seudah Hamafsekes – Educating Children Regarding the Seudah Hamafsekes:[587] Children should be educated to observe the laws and customs of the Seudah Hamafsekes (the final meal before Tishah B’Av) in accordance with their age and level of understanding.

 

1. Does one who eats bread on Tisha B’av recite Nachem in Birchas Hamazon?^[588]

One who eats bread on Tisha B’av is to say Nachem in Birchas Hamazon.^[589] It is recited prior to Uvinei Yerushalayim.^[590] It is recited each time that one recites Birchas Hamazon on Tisha B’av.^[591] [However, some Poskim^[592] rule that based on Admur in the Siddur one is not to recite Nacheim in Birchas Hamazon. Practically it is to be recited.^[593] Thus, children who ate bread are to recite Nachem in Birchas Hamazon.^[594]]

 

 

 

Q&A If one is not fasting, is he to wash hands as usual [until the wrist] when eating bread on Tisha B’av?[595] Yes.

 

1. Leather shoes:^[596]

One may not place leather shoes on a child, even if the child is below the age of education.^[597] However, some Poskim^[598] are lenient to allow all children below Bar and Bas Mitzvah to wear leather shoes. [The custom is like the former opinion.^[599] However, some^[600] write that children of a very young age, such as 2-3 years old, may be lenient.]

 

1. Bathing:^[601]

Children are not to be bathed on Tisha B’av even if they are below the age of Chinuch, unless they are dirty.

 

1. Torah Study:^[602]

Children are included within the learning prohibition and hence they may not be taught Torah on Tisha B’av. [Some Poskim^[603] rule that this prohibition applies even against teaching children the permitted texts discussing the tragedies. Other Poskim^[604] however rule it is permitted to teach children these subjects, just as is the law regarding adults. It is forbidden for a child to learn even on his own, if he is of age to receive joy from his learning.^[605]]

 

1. Bris:^[606]

When a Bris is taking place on a fast day, including Tishe Beav, then the wine is to be given to drink to a child [who has reached the age of Chinuch^[607]].

 

1. Saying Eicha and Kinnos With Children^[608]

If a child is mature enough to mourn the destruction of Yerushalayim, he should be educated to recite Eicha and to participate in the recitation of Kinnos, according to his age and level of understanding.

Bringing Children to Shul for Eicha and Kinnos: Children should not be brought to shul for the recitation of Eicha and Kinnos if there is concern that they will disturb the congregation. This concern applies even to relatively young children. Accordingly, parents should not bring children who are likely to disrupt the service or distract those who are mourning and reciting Kinnos.

 

1. Aneinu and Nacheim – Are children who are not fasting to recite Aneinu and Nacheim?^[609]

Children who are not fasting do not recite Aneinu, but do recite Nacheim in Shemoneh Esrei.

 

14. Zecher Lachurban^[610]
15. Must children perform Keriah upon seeing the kotel?^[611]

No.

 

1. Lullabies:

Likewise, one may sing a lullaby to help drift a baby to sleep.^[612]

[1] See Chinuch Habanim Kehilchaso Chapter 60:1-15

[2] Tur 419; M”B 419:1; Kaf Hachaim 419:1

[3] See Admur Hilchos Talmud Torah 1:7

[4] Beis Yosef 419

[5] Bach 419

[6] Siddur Yaavetz; M”B 426:1; See dispute in Admur 70:2 regarding educating a child to say Shema and that one should follow the first opinion; Teshuvos Vehanhagos 3:112; See Chinuch Habanim Kehilchaso Chapter 60:1-7

Other opinions: The M”B ibid suggests that perhaps the obligation to educate the child who has reached the age of Chinuch is only in accordance to the opinion of Rabbeinu Tam [first opinion in Admur ibid regarding Shema] while according to Rashi [second opinion in Admur ibid] he is exempt. The reason for this is because just as Rashi holds the child is exempt from Shema being that he is sleeping at morning and night, so too he is exempt from Kiddush Levana being that the child is asleep. The M”B ibid concludes that perhaps even the Yaavetz intended to say that it is only Lechatchila that the child is to be educated to say Kiddush Levana, just as we rule regarding Shema.

[7] Admur 343:3

[8] Chinuch Habanim Kehilchaso 60:10

[9] Chinuch Habanim Kehilchaso 60:11

[10] Heard from Rav Asher Lemel Hakohen and other Rabbanim

[11] Orchos Chaim 417; See Machatzis Hashekel 417 that even the maidservant is included in the prohibition just like one’s wife.

[12] Chinuch Habanim Kehilchaso 60:12

[13] Chinuch Habanim Kehilchaso Chapters 55-60

[14] Sefer Hachinuch Mitzvah 315; Elya Raba 495:1; Kaf Hachaim 495:1

[15] Beir Moshe 8:166; Piskeiy Teshuvos 502:1

[16] Beir Moshe 8:166; Piskeiy Teshuvos 502:2

[17] See 529:6; 242:1 regarding eating on Yom Tov that it is Biblical due to the Mitzvah of Simcha; Michaber 529:2; Pesachim 109a; Nitei Gavriel 53-54; Chinuch Habanim Kehilchaso 56:1-8

[18] The source: As the verse [Devarim 16:14] states “Vesamachta Bechagecha Ata Ubincha Ubitecha etc.” [Admur ibid]

[19] Implication of Admur ibid

[20] Admur 529:7; Pesachim 109a

[21] Literally “Kelayos and Egozim”.

Definition of Kelayos: We find different explanations as to the meaning of the word Kelayos. Some say it means roasted wheat kernals. [Rashi in Pesachim 109a] Others say it refers to a certain species of fruit. [Raavan Pesachim 164, brought in Elya Raba 473:19]

Definition of Egozim: It is unclear what the exact definition of an Egoz is, if it includes all nuts or refers to a specific nut such as the walnut. [See Machatzis Hashekel 583:4; Koveitz Or Yisrael 1:106 for a discussion regarding the exact definition of an Egoz; See also Admur 583:6 “Egozim, or Luzim which are small Egozim”]

[22] Pashut, as the entire purpose is to rejoice them with things they like; See Admur Hilchos Talmud Torah 1:10 “On Yom Tov itself when it is a Mitzvah to rejoice the children with those items that are joyful for them such as Egozim and like, as was explained in Hilchos Yom Tov”; So also writes Beir Moshe 7:3; Chol Hamoed Kehilchaso 1:18; See Rambam Hilchos Yom Tov 18 who adds “Kelayos and Egozim and Migdanos”

[23] See Rambam Chagiga 2:3; Mishneh Chaguga 2a; Encyclopedia Talmudit Vol. 16 p. 181

[24] Devarim 16:16; Rambam Hilchos Chagiga 1:1; Chinuch 489; Semag 360

[25] Rambam Hilchos Chagiga 1:1; Chinuch 489; Semag 360; Ridbaz on Yerushalmi Chagiga 1:1; Turei Even Chagiga 2a that so is opinion of Bavli; See Minchas Chinuch 489-490; Noda Beyehuda Tinayna 94; Yearos Devash 1:12

[26] Turei Even Chagiga 2a that so is opinion of Yerushalmi; Yireim 425; 403 “When one comes to see Hashem, he is to bring charity or a Karban”

[27] See Chagiga 7a; Rambam Chagiga 1:1

[28] Yachel Yisrael 1:14

[29] Tashbatz 3:201; Chasam Sofer Hesped after Parshas Emor “It is a Mitzvah to visit Lalos Liregel even today”; Chasam Sofer Y.D. 233; However see Chasam Sofer ibid 234 “In today’s time there is no obligation”; Yechaveh Daas 1:25 “Certainly there is a Mitzvah also today”, although see Yechaveh Daas 2:10 who writes it does not apply today

[30] It is unclear if his intent is Biblical or Rabbinical

[31] Rav Shlezinger, student of Chasam Sofer, in Shut Rav Akiva Yosef 160, brought in Piskeiy Teshuvos 529 footnote 51

[32] Har Hakadosh p. 277; Custom of Rav SZ”A

[33] See Siach Yitzchak 2:142

[34] Mishneh Halachos 12:489; Piskeiy Teshuvos 529:13; Perhaps this is the intent of Chasam Sofer and Yechaveh Daas ibid; See also Or Letziyon 3:24-12

[35] Implication of Admur 117:1 in parentheses; Levush 117:1; Ran Taanis 2a; Ridbaz on Yerushalmi Chagiga 1:1; Minchas Chinuch 489-490; Noda Beyehuda Tinayna 94; Yearos Devash 1:12

Igros Moshe Y.D. 3:122

[36] Admur 117:1 in parentheses; Levush 117:1; Ran Taanis 2a; Midrash Shir Hashirim 4:2 “Just as a dove returns to visit its destroyed nest, so too the Jewish people visit the Temple during Shalosh Regalim even after the destruction; Sefer Chassidim 630 “Rav Haiy Gaon would travel to Yerushalayim from Bavel to be there for Sukkos”; Kaftor Vaferach 6 “We are accustomed together with the lands of Syria, and Egypt to visit the Yerushalyim by the Moadim”; Maharit 1:134; Maharitz Chayos on Nedarim 23a; Tashbatz 3:201; Maharalbach; Yaavetz 1:87; Avos Harosh 1:117; Sdei Chemed Mareches Eretz Yisrael 1; Igros Moshe Y.D. 3:122; Piskeiy Teshuvos 529:13

[37] Chasam Sofer Hesped after Parshas Emor “It is a Mitzvah to visit Lalos Liregel even today”; Chasam Sofer Y.D. 233; Sdei Chemed ibid; Yechaveh Daas 1:25 “Certainly there is a Mitzvah also today”; Or Letziyon 3:24-12

[38] Chinuch Habanim Kehilchaso 55:1-17

[39] Chasam Sofer 23; Pela Yoeitz Brachos; Chinuch Habanim Kehilchaso 56:13

[40] See Admur 511:1; M”A 511:7; Chinuch Habanim Kehilchaso 48:5-9

[41] Admur 511:1; M”A 511:7

[42] M”B 511:18; Shaar Hatziyon 511:23; Elya Raba; Chemed Moshe; Nehar Shalom

[43] See Admur 511:1; Michaber 511:2; Piskeiy Teshuvos 511:4-6; Nitei Gavriel 31:7

[44] Chinuch Habanim Kehilchaso 52:31-32

[45] Siddur Admur; 527:17; See also 366:13

[46] Siddur Admur writes this directive to the general public as does the Shlah Miseches Sukkah 246; however in 527:14 this is only mentioned regarding the Rav and leaders of the city.

[47] This is allowed even if the non-family member is a member of one’s household. [527:17]

[48] This applies even if he is supported by his parents in all matters. [527:17]

[49] Siddur Admur; In 527:17 Admur writes a slightly different wording

The reason: By doing so the owner officially appoints the person holding the food as a messenger to acquire the food. [Admur 527:17]

[50] If however he does not lift it one Tefach then he does not acquire it at all for others as less than a Tefach does not acquire. [ibid] This order [to first say the statement and then have the acquirer lift a Tefach] follows the wording in the Siddur. However in 527:17 Admur writes the opposite order, to first to lift it up a Tefach and then to say the statement.

[51] Admur 527:17 and 366:13 that there is a dispute amongst Poskim as to whether a wife and children above Bar and Bas Mitzvah may perform the acquisition. Admur ibid concludes that Lechatchila one should not do so although Bedieved if one did so through them it is valid.

[52] Chinuch Habanim Kehilchaso Chapters 58-

[53] Chinuch Habanim Kehilchaso 58:17

[54] See Kol Bo 60; Kaf Hachaim 529:5; Likkutei Sichos 6:266

[55] Michaber 531:6; Chinuch Habanim Kehilchaso 58:1-15

[56] Michaber ibid

The reason: As there is no obligation to give a child a haircut prior to the Moed, as he is not Bar mItzvah. [Taz 531:6]

[57] Michaber ibid

[58] M”A 531:9; Levushei Serud 531

[59] Rama ibid; Implication of Mordechai

The reason: As everyone sees that he is child, and there is thus no Maaras Ayin involved. [M”A 531:9]

[60] M”A 531:8; Elya Raba 531:6; M”B 531:15

[61] Shulchan Gavoa brought in Kaf Hachaim 531:26

[62] Taz 531:6; Levushei Serud 531; P”M 531 M”Z 3; M”B 531:16; Kaf Hachaim 531:25; Peulas Tzaddik 3:248

[63] Mor Uketzia 531

[64] Chinuch Habanim Kehilchaso 58:12-15

[65] See Nitei Gavriel 10:6; Shevach Habris 2:3

[66] Sefer Bein Pesach Lishavuos 19:11

[67] Michaber 531:6 that one may give a haircut to a child on Chol Hamoed [However, see M”A 531:8; Elya Raba 531:6; M”B 531:15 that this allowance only applies if the hair of the child is disturbing him]; Ginas Veradim Gan Hamelech 62; Devar Moshe 1:45; Nechpa Bakesef 2:7; Mizbeiach Adama p. 7; Shulchan Gavoa 531:13; Beir Heiytiv 531; Shaareiy Teshuvah 531:7; Kaf Hachaim 531:30; Afrasakta Deanya 161; Implication of Igros Kodesh 8:289; Shevach Habris 2:3 that so he heard from Rav Groner and ruled Rav Dworkin

The reason: As there is no obligation to give a child a haircut prior to the Moed, as he is not Bar Mitzvah. [M”A 531:8; Taz 531:6]

[68] Ginas Veradim Gan Hamelech 62; Devar Moshe 1:45; Nechpa Bakesef 2:7; Mizbeiach Adama p. 7; Shulchan Gavoa 531:13; Beir Heiytiv 531; Shaareiy Teshuvah 531:7; Peulas Tzadik 3:248; Kaf Hachaim 531:30

[69] Rav Yekusiel Farkash that he has not seen anyone do so on Chol HaMoed, not amongst Anash, or other sects; Nitei Gavriel ibid

Preceding the haircut to Erev Yom Tov: Some are accustomed to preceding the haircut to Erev Yom Tov in the event that the child was born on Chol Hamoed. [Nitei Gavriel ibid]

[70] See Igros Kodesh 8:289 and 9:4; Shevach Habris 2:3 footnote 3 in name of Rav Groner that the Rebbe would instruct children who were born on Chol Hamoed to have their haircut take place then, on Chol Hamoed. And in name of a member of Anash who says that Rav Z.S. Dworkin ruled to him similarly to have a haircut take place on Chol Hamoed Sukkos; Likewise, Rav Yeruslavski has ruled to cut the hair during Chol Hamoed; However, Rav Farkash states that he has not seen anyone do so on Chol HaMoed, not amongst Anash, or other sects, and since this is the custom, it should therefore be respected.

[71] See Igros Kodesh 8:289; 9:4; Shevach Habris 2:4 footnote 4 that so is Minhag Anash

[72] The reason: As the period of Sefira and mourning, in which we avoid haircuts, begins from the second day of Pesach. [Shiyurei Kneses Hagedola 493:9 and Kaf Hachaim 493:25 regarding haircuts that those who follow the mourning period from after Pesach, may not get a haircut even on Chol Hamoed or Rosh Chodesh Iyar even if they are permitted to do so from the laws of Chol Hamoed; See also P”M 493 M”Z 2 and Kaf Hachaim 493:9 regarding music that it is forbidden on Chol Hamoed;]

[73] See Chinuch Habanim Kehilchaso 58:17

[74] See Chinuch Habanim Kehilchaso 58:18

[75] See Admur 340:10 “One who makes marks and designs on a document and the like, in the way that the artists design, is liable to an offshoot of the writing prohibition. The same applies for one who erases it.” See also Admur 519:6; M”A 340:6; Rambam Shabbos 11:17; Degul Merivava 340; Tehila Ledavid 340:3

[76] Michaber 545:1; Rambam 7:13; Mishneh Moed Katan 18b; Smag Lavin 75:28

The reason: As this is considered a Melacha which does not have a need for the Moed. [Rambam ibid; Smag ibid; Beis Yosef 545]

[77] Beis Yosef 545:5 based on Rif, Rambam, Rosh, Ravad, and Ramban who all permit writing letters and Cheshbonos “Practically, the Halacha is…that one may write letters [in regular writing” even without an irregularity”; Bach 545 “It is obvious that the Sages only prohibited the Ashuris scribal writing during the Moed and not any other form of writing that we do today”; Rabbeinu Tam; Agudah; Rabbeinu Yerucham Tolkdos Adam Vechavah Nesiv Daled 5 in name of Rabbeinu Tam; Orchos Chaim Chol Hamoed 7; Taz; Kneses Hagedola 545:1; Olas Shabbos 545:1; Elya Raba 545:5; M”B 545:35; See Michaber 545:5 regarding Sheilas Shalom and Prakmatya; M”B 545:4 and 30; See M”B 545:4; Rama ibid regarding writing for a public need that is not for the need of the Moed writes “The custom is to be lenient regarding our script of writing which is not Maaseh Uman”

[78] Implication of Bach ibid that only if it is for the need of the public may it be written for after the Moed; M”B 545:30; Chol Hamoed Kehilchasa 6:8 footnote 19; Piskeiy Teshuvos 545:1

[79] Implication of Terumos Hadeshen 85, brought in Bach ibid and Beis Yosef 545, who forbids writing even for the sake of the public, even in a regular script; See Kaf Hachaim 545:11

[80] M”B 545:30; Chol Hamoed Kehilchasa 6:8 footnote 19; Piskeiy Teshuvos 545:1

[81] Bach 545; Kneses Hagedola 545:1; Olas Shabbos 545:1; Elya Raba 545:5; Rama ibid regarding writing for a public need that is not for the need of the Moed; See Kaf Hachaim ibid

A place without a custom: In all areas without a set custom, those who are lenient to write regular script without any irregularity , have not lost out. [Darkei Moshe 545:4; Elya Raba ibid; Kaf Hachaim ibid]

[82] Chol Hamoed Kihilchaso 6:84 “Children who draw and color, there is no prohibition involved at all” and Footnote 197 “This is obvious”; Shemiras Hamoed Kehilchaso 8:12; Piskeiy Teshuvos 545:12

[83] The reason: As since they enjoy this activity it is considered for the need of the Moed [See Michaber 536:1], and it is permitted to write amateur script for the sake of the Moed. [See Poskim ibid in background]

[84] Piskeiy Teshuvos 541:1

[85] See Michaber and Rama 534:1; Kitzur SHU”A 104:13; Yerushlmi Moed Katan 3:2; Chol Hamoed Kehilchaso 5:15-20; Shemiras Hamoed Kehilchaso p. 14:14-16; Piskeiy Teshuvos 534:3; Chinuch Habanim Kehilchaso 59:1-18

[86] Beir Moshe 7:9

[87] Rama 534:1; Mordechai in name of Rav Avraham; Hagahos Ashri; Shita Letalmid Riy Miparish in name of Raavad

Other opinions: Some Poskim rule that if one owns two shirts and they both became dirty, then he may launder both shirts. [Rabbeinu Chananel Moed Katan 14; Maharitz Geiso 2:24; Chidushei Haran ibid; See Chol Hamoed Kehilchaso 5 footnote 20]

[88] Aruch Hashulchan 534:3; Implication of wording of some Rishonim, brought in Nispach to Chol Hamoed Kehilchaso p. 180

[89] Chol Hamoed Kehilchasa 5:12 footnote 49; Implication of wording of some Rishonim, brought in Nispach to Chol Hamoed Kehilchaso p. 180

[90] Minchas Yitzchak 8:50; Yabia Omer 7:48; Beir Moshe 7:32; SSH”K 66:64 and 68; Nispach to Chol Hamoed Kehilchaso p. 180; Piskeiy Teshuvos 534:5

[91] Admur 252:13 that Maras Ayin is permitted on Chol Hamoed; Emek Halacha 146 based on Sukkah 10b; Chut Shani 16:4; Minchas Efraim 123; Piskeiy Teshuvos 534:6 footnote 37; SSH”K 66:69; Chol Hamoed Kehilchaso 5:34; Shemiras Hamoed Kehilchaso 14:20

Other opinions: Some Poskim rule it ius forbidden to dry clothing in view of the public on Chol Hamoed. [Shevet Halevi 5:42]

[92] Chol Hamoed Kehilchaso 10 footnote 147; Piskeiy Teshuvos 539:8

[93] Piskeiy Teshuvos ibid

[94] Encyclopedia Talmudit Vol. 16 p. 177; Chinuch Habanim Kehilchaso Chapter 87-90

[95] See Chinuch Habanim Kehilchaso 87:16

[96] See Chinuch Habanim Kehilchaso 88:12

[97] Sichas 1^st Elul 1988

[98] The custom is for also boys before Bar Mitzvah to bless adults even though this is not so much Derech Eretz. [Hisvadyos 1988 4:339]

[99] See Chinuch Habanim Kehilchaso 87:17

[100] 581:2

Background: The Beis Yosef 581 writes in the name of Hagahos Maimanis that in the Pesikta it states it is a Mitzvah to fast on Erev Rosh Hashanah. In the Yerushalmi Taanis 2 it states that Rebbe Yonason would fast every Erev Rosh Hashanah. [Kaf Hachaim 581:70] A support for this fast can be found in the Midrash Tanchuma which states that there is a set of three fasts which gain our forgiveness from Hashem. These three fasts are on Erev Rosh Hashanah; Aseres Yimei Teshuvah and Yom Kippur. On each day Hashem forgives a third of the sins. This is similar to a town that owes taxes to the king and the king approaches the nation for payment. At first the leaders greet the king and he forgives 1:3 of the tax. Then the average citizen greets the king and he forgives another 1:3 of the tax then the entire town greets the king and he forgives the remaining 1:3. Similarly before Rosh Hashanah the leaders fast, by Aseres Yimei Teshuvah the Beinonim fast, and on Yom Kippur everyone fasts. [Tur 581; Levush 581; Kaf Hachaim 581:56] Another reason for fasting is because a person who does Teshuvah one day during the year is considered as if he repented the entire year. Therefore, on the last day of the year we fast and wake up early to add in Selichos. [Chayeh Adam 138:5; Kaf Hachaim ibid]

Malkus: Some have the custom to receive Malkus on Erev Rosh Hashanah while others do so on Erev Yom Kippur. It is however best to do so on Erev Rosh Hashanah as Zerizin Makdimim, as well as one should enter into the Holiday clear of sin. [Yifei Laleiv 2:5; Kaf Hachaim 581:58] The Chabad custom is to do so only on Erev Yom Kippur. [Admur 607:11]

[101] See Chinuch Habanim Kehilchaso 78:13; 87:18

[102] See P”M 581 A”A 9; M”E 581:38; M”B 581:16; Kaf Hachaim 581:57

[103] Siyum Misechta: Some are accustomed even initially to exempt this fast with a Siyum Misechta. [See Piskeiy Teshuvos 581 footnote 130; Alef Lamagen 581:77]

[104] P”M 581 A”A 9; Machatzis Hashekel 581 “Tinokos” in name of Elya Raba; M”E 581:38; M”B 581:16; Kaf Hachaim 581:57

[105] M”A 581:9; Maharil 33

[106] Some write that due to our weak state of health one is not to fast at all on Erev Rosh Hashanah and rather is to redeem the fast with charity. [Halichos Olam 581:48 brought in Shevach Hamoadim footnote 15]

[107] See Piskeiy Teshuvos 581:18; Shearim Hametzuyanim Behalacha 128:24 [“They cannot be Matir their vows”]; Otzer Minhagei Chabad 14 [p. 39] “The custom is not to do so”; Devar Moshe 66; However, see Halachos Vehalichos Bar Mitzvah 11:14; Chanoch Lenaar 33; See Chinuch Habanim Kehilchaso 87:19-20

[108] Kaf Hachaim 582:26; Mateh Efraim 581:58

[109] Likkutei Sichos 29 p. 536

[110] The reason: We do not delay until after the prayer to do the Bris as Zerizin Makdimim Lemitzvos. Rather it takes place after the Torah reading, prior to the Shofar blowing, in order to proximate the Bris of Avraham to Akeidas Yitzchak, as Hashem remembers Akeidas Yitzchak when the Shofar is blown. [Admur ibid; Levush; Beis Yosef in name of Terumas Hadeshen 266] The Levush explains that due to the Mitzvah of Zerizin Makdimin one is to have the Mila take place before midday and if we delayed the Mila until after Davening it would be delayed past midday. Another reason recorded is because the Shechina resides during the Torah reading and we desire the Shechina to reside also on the child. [Rokeiach 217 brought in Beis Yosef ibid] Another reason is in order not to make an interval between the Tekios of Meumad and Meyushav. [Kaf Hachaim 584:27] Another reason is because the Mitzvah of Mila is Tadir. [Gr”a; M”B 584:11]

[111] Piskeiy Teshuvos 584:5 in name of Rav SZ”A

[112] Chinuch Habanim Kehilchaso 87:23

[113] Admur 588:6; Michaber 589:2

[114] Michaber ibid; Admur ibid regarding that a Katan can’t be Motzi others; Vetzaruch Iyun why this exemption of a Katan was not explicitly written in Admur 588:6 and 589 and is only brought under the law of whether a Katan can be Motzi others.

[115] See Admur 592:8 regarding children below Chinuch and 596:2 regarding educating children in how to blow Shofar; Erechin 2b; R”H 33b; Rambam Nechalos 11:10; Maharil; M”E 589:4; Aruch Hashulchan 589:11; M”B 587:16; Kaf Hachaim 589:5; Admur 343:2 regarding all Positive commands; Lehoros Nasan 13:37-38; Chinuch Habanim Kehilchaso 87:1; See Mikraie Kodesh 20 for why this law was not explicitly written in Shulchan Aruch here, as it is written regarding Shema; Tefila; Lulav; Megillah [Rama 596].

[116] Admur 588:6; 589:2; Michaber 589:3; Kedushin 29

The reason: The reason for this is because hearing Shofar is a Mitzvas Aseh Shehazman Grama. [ibid] Regarding a Tumtum and Androgenus see 588:9.

[117] Admur 589:2; Michaber 589:6; R”H 33a as rules Rebbe Yossi and Rebbe Shimon; Rabbeinu Tam; Ran; Rosh there; Beis Yosef 589; See Kaf Hachaim 589:22

The reason it is allowed for women to blow Shofar on Rosh Hashanah despite it being a Shvus: Although blowing Shofar on Shabbos or Yom Tov is forbidden if it is not done for the sake of the Mitzvah and women are not obligated in the Mitzvah nevertheless the Sages allowed women to blow it if they intend to do so for the sake of the Mitzvah. The reason for this is because this specific prohibition of blowing a Shofar is not an actual complete Shvus as it is merely forbidden due to Uvdin Dechol, thus for the sake of appeasing the women the Sages permitted this light Rabbinical matter. [589:2]

Other Opinions: Some Poskim rule that according to the opinion Rebbe Yehuda as ruled by some Rishonim [i.e. Rif] it is forbidden for a woman to blow the shofar on behalf of herself being that it is forbidden to blow shofar on Shabbos or Yom Tov unless there is a mitzvah involved, and being that women are not obligated to hear shofar it therefore does not involve a mitzvah. However, even in their opinion, men may blow shofar on behalf of a woman being that they are obligated in the mitzvah on that day and it is hence not considered a forbidden form of blow. Practically, the Poskim conclude that initially it is better for a woman to hear from a man whose anyways blowing on behalf of himself or other men, and if not possible, then it is better for a man to blow for her then for her to blow for herself, and only if no men are available should she blow for herself. [Shaagas Aryeh 104-105; Machazik Bracha 589:4; Shaareiy Teshuvah 589; Kaf Hachaim 589:26]

[118] Admur 17:3; Shut Rav Akiva Eiger 1 Hashmatos; See Ashel Avraham Butchach 689 and Mahadurah Tinyana 592; so is implied also from Kitzur SHU”A 129:19; Ateres Zekeinim 689

[119] Chinuch Habanim Kehilchaso 87:12-13

[120] Admur 592:8; Drashos Mahril R”H; Kneses Hagedola 589; M”A 589:1; Elya Raba 589:1; P”M 589; M”E 589:4; Kaf Hachaim 587:19; 589:5; Chinuch Habanim Kehilchaso 87:5

[121] Admur 343:3; Alef Hamagen 589:5; See Rashi Erechin ibid; Meiri R”H 33a; Teshuvos Vehanhagos 3:281; Chinuch Habanim Kehilchaso 87:2-3

[122] See Admur ibid that a child who understands the concept of Shabbos is obligated to hear Kiddush and Havdala. If the son knows how to garb himself in a Tallis, then the father is obligated to educate the child wearing Tzitzis. One cannot say that regarding Shofar it is when the child learns how to blow Shofar, as there are many adults that do not know how to blow. Thus, seemingly it is when he understands the meaning of the Mitzvah.

[123] Birrur Halacha Tinyana in name of Rabbeinu Manoach on the Rambam Shofar 7:7 brought in Piskeiy Teshuvos 589 footnote 9

[124] Chinuch Habanim Kehilchaso 87:4

[125] Chinuch Habanim Kehilchaso 87:14-15

[126] M”E 589:4; M”B 587:16; Kaf Hachaim 589:5; Gemara R”H 33B; Erechin 2b; Admur 343:2 regarding all Positive commands; See Admur 592:8 regarding children below Chinuch and 596:2 regarding educating children in how to blow Shofar; See Mikraie Kodesh 20 for why this law was not explicitly written in Shulchan Aruch here, as it is written regarding Shema; Tefila; Lulav; Megillah [Rama 596].

[127] Admur 17:3; Shut Rav Akiva Eiger 1 Hashmatos; See Ashel Avraham Butchach 689 and Mahadurah Tinyana 592; so is implied also from Kitzur SHU”A 129:19; Ateres Zekeinim 689

[128] Peri Megadim 589 A”A 4; Chayeh Adam 140:7; Chinuch Habanim Kehilchaso 88:1-2

[129] If the child knows how to say the blessing then this follows the same ruling as any time one is blowing for another in which case the person fulfilling the Mitzvah is to say the blessing. [See Halacha 11F];

If the child does not know how to say the blessing: 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. The Piskeiy Teshuvos 589:2 writes based on this that the adult is not to say the blessing. See Chinuch Habanim Kehilchaso 88:5

[130] Az Nidbaru 13:38

[131] Chanoch Lanaar 22:7 based on the Poskim that rule one may not blow for women if he already fulfilled his obligation. Hence by a child one is to be stringent.; Chinuch Habanim Kehilchaso 88:4

[132] Chinuch Habanim Kehilchaso 88:3

[133] As perhaps it is only permitted to tell the child to blow and not to blow the Shofar for the child [as is inferred from the wording of Admur ibid “It is permitted to tell the child”]. The reason is because there is a Mitzvah of Chinuch involved in teaching the child how to physically blow the Shofar, even if he is below Chinuch. However, to blow for a child below Chinuch there is no purpose at all as what does he learn from it. The difference between a child below Chinuch and a woman is that a woman intends to do the Mitzvah [as all Mitzvas that are Zman Grama in which they receive reward] however a child below Chinuch does not perform a Mitzvah at all. This is also clearly implied from the source of the ruling of Admur ibid which is [the Rama ibid who took it from] the Maggid Mishnah [Rambam Shofar 2:7]. The Maggid Mishneh writes that Rashi states “One may practice with them, not that the Gadol may blow etc from here we learn that a Gadol cannot blow Shofar for no reason once he fulfilled his Mitzvah.” Thus, the entire source for forbidding blowing for no reason is from this allowance to educate children how to blow, and on this the Maggid Mishneh says explicitly “however not the Gadol”. [Vetzrauch Iyun on the source of the Maggid Mishneh in Rashi as I have not found it in any Rashi, neither in R”H 32b; Erechin 2b or Eiruvin 96b; and so writes the Lechem Yehuda Hilchos Shofar that he has not found the source of these words of Rashi]  Vetzaruch Iyun!

[134] See Chinuch Habanim Kehilchaso 88:18

[135] Halichos Beisa 15 footnote 91 in name of Rav SZ”A; Piskeiy Teshuvos 589:2

[136] Implication of M”E 589:8; Kaf Hachaim 589:15

[137] Hisorerus Teshuvah 1:177; Igros Moshe 2:106; Piskeiy Teshuvos 586:3; Chinuch Habanim Kehilchaso 87:9

[138] Admur 589:2 [regarding women who are completely exempt from the Mitzvah and certainly it would apply for children]; Igros Moshe 3:94; Az Nidbaru 13:38 [permitted even for female children]; Ketzei Hamateh 589:5 [“so is the custom”]; Piskeiy Teshuvos 518:4; 589:5; Chinuch Habanim Kehilchaso 87:7

Other Opinions: Some Poskim rule it is forbidden to carry a Shofar for the sake of a child, or for the sake of the blows in Musaf. Likewise they rule one may not carry a Lulav for the sake of shaking it in Halel. [Shaagas Aryeh 108; Machazik Bracha 589:7; Shaareiy Teshuvah 589:1; Kaf Hachaim 589:30]

[139] As Admur 589:2 permits even regarding women who are completely exempt from the Mitzvah thus certainly it would be allowed for children that have reached the age of Chinuch and are hence Rabbinically obligated.

[140] Az Nidbaru 13:38

[141] Piskeiy Teshuvos 589:5 writes that this allowance is limited to children that have reached the age of Chinuch. Veztaruch Iyun on his source as from all the following areas it is implied that it is permitted even for children that have not reached the age of Chinuch in order to educate them in Mitzvos: In Admur 596:2 he allows an adult to tell a child even below Chinuch to blow, as the adult is obligated to educate them in Mitzvos. This implies that it is allowed to carry the Shofar on behalf of a Katan in order to educate him in Mitzvos, and thus the carrying has a Yom Tov need. Likewise, why should a Katan below Chinuch be any different than a woman? Both are not obligated in the Mitzvah! Hence it must be that so long as the carrying is for a Mitzvah need [even if it is not an obligation at all] then it is permitted! An explicit source for this can be found in the Rosh [Gemara R”H 33] in the name of Ravayah that says “And it is permitted to carry the Shofar in a public domain in order to blow for women and so it appears to me as woman is no worse than a child that has not reached the age of Chinuch in which case they are educated to learn how to blow”. See Igros Moshe 3:94 which likewise implies like this conclusion.

[142] As perhaps it is only permitted for the sake of the child learning how to blow and not to blow the Shofar for the child [and as is inferred from the wording of Admur ibid “It is permitted to tell the child”]. [See previous Halacha and Q&A there for the proofs from the source of the Heter of educating a child below Chinuch, which is the Maggid Mishneh, that it is forbidden to even blow Shofar for a child below Chinuch. Thus, certainly it is completely forbidden to carry the Shofar in order to blow for him. Accordingly, on Mivtzaim one must beware not to blow the Shofar only behalf of children below Chinuch even if their mothers ask. Certainly, one may not carry the Shofar to them for this purpose is there isn’t an Eruv.

[143] Admur 588:6; Chinuch Habanim Kehilchaso 88:9-11

[144] See Chinuch Habanim Kehilchaso 88:13-16

[145] Mikraeiy Kodesh 26; Piskeiy Teshuvos 589:2

[146] Tiferes Yisrael R”H 3:8

[147] See Chinuch Habanim Kehilchaso 88:19

[148] Tiferes Yisrael R”H 3:8

[149] See Chinuch Habanim Kehilchaso 88:20

[150] Admur 596:2; Rama 596:1; Darkei Moshe 588; Maggid Mishneh Shofar 2:7; Yireim; M”A 596:2; Elya Raba 596:1[be stringent]; Chacham Tzvi 35; M”B 596:3 [that so rules majority of Achronim, which are the M”A; Karban Nesanel; Bigdei Yesha; Yeshuos Yaakov; Chemed Moshe; Nehar Shalom; Mamar Mordechai-Shaareiy Tziyon 596:4]; M”E 506:1; Chayeh Adam 142:19; Chinuch Habanim Kehilchaso 89:1-17

Other Opinions: Some Poskim rule that it is completely permitted to blow Shofar on R”H without limitation and there is never a prohibition involved. [Or Zarua brought in Darkei Moshe ibid; Taz 596:2; Birkeiy Yosef 596:1; Panim Meiros 102] The Darkei Moshe ibid negates his opinion and so he concludes in Rama ibid. The Taz ibid questions the ruling of the Rama and rules that there is never a prohibition to blow Shofar on Yom Tov. The Chacham Tzevi ibid argues on the Taz ibid and brings proofs to defend the ruling of the Rama. The Panim Meiros ibid answers the questions of the Chacham Tzevi and explains that even the Taz only allowed it to be blown on R”H and not by another Yom Tov. The Elya Raba ibid brings both opinions and concludes that one is to be stringent. The Birkeiy Yosef ibid concludes that he has not seen people be careful in this. See Beir Heiytiv 596:1; Shaareiy Teshuvah 596:1; Kaf Hachaim 596:4

[151] The reason: As blowing the Shofar [not for the Mitzvah] is Rabbinically forbidden on Yom Tov. It was only permitted to be done on R”H [even not for the Mitzvah] if doing so has a need such as to satisfy the women to blow for them. Likewise, those that are accustomed to blow the Shofar after Davening, since they do so for the reasons known to them, therefore the Sages permitted it. The reason the Sages were lenient in a time of need to allow blowing the Shofar is because the blowing of the Shofar is not a complete Shvus [Rabbinical Melacha] but merely a mundane act. However to blow it for no need at all is [forbidden being that it] is a belittling of Yom Tov. [Admur ibid]

[152] This allowance applies whether to the father or any other adult. [P”M 596 A”A 3; M”B 596:5; Kaf Hachaim 596:9]

[153] However, it is forbidden to blow Shofar on their behalf once they have already fulfilled their Mitzvah, unless one is doing so in order to teach them how to blow. See Q&A!

[154] Admur ibid; Rama ibid; M”E 596:3

[155] The reason: As it is a Mitzvah upon the adults to teach the children [how to blow] and educate them in Mitzvos. [Admur ibid] Thus since the adult himself is fulfilling the Mitzvah of Chinuch by telling the child to blow, therefore it is permitted to be done. [M”A 596:3]

[156] M”B 596:5; Kaf Hachaim 596:10

[157] Admur 588:6; 343:1 as explained in background

Background from 343:1:  In 343:1 Admur rules that if one who sees a child under the age of Bar or Bas Mitzvah transgressing a prohibition one does not need to reprimand or stop the child from doing so, if the child is doing so for his own benefit, such as eating Treif foods or desecrating Shabbos for his own needs. Furthermore, even a Rabbinical court does not have the requirement to stop or reprimand him. However in a case that the transgression of the child will become public knowledge and there is suspicion that this may lead people to mistakenly think that what the child has done is in truth permitted being that no one protested, then the Beis Din is obligated to protest their actions even if they are doing so for their own benefit. For example, if the child was blowing Shofar on Shabbos Rosh Hashanah then since people hearing the Shofar may think that one is indeed meant to blow even on Shabbos Rosh Hashanah, therefore the child is to be reprimanded. [Admur ibid]

[158] Vetzaruch Iyun regarding if others including the father is obligated to protest the child’s actions. See Admur 334:26; 362:17; Ketzos Hashulchan 147:1.

[159] Chinuch Habanim Kehilchaso 87:21

[160] Chinuch Habanim Kehilchaso 87:22

[161] Sefer Hasichos 1989 Vol. 1 p. 5; See Otzer Minhagei Chabad p. 169 that it is unclear if the Rebbe is saying this as a general statement regarding every Shabbos of the year or specifically regarding Shabbos Shuva.

[162] Chinuch Habanim Kehilchaso Chapters 91-98

[163] Siddur Admur; Second custom in Admur 605:3; Custom of the Arizal brought in Shaar Hakavanos and Peri Eitz Chaim Shaar Yom Kippurim; M”A 605:2; Shelah Yuma 235; Elya Zuta 605:4; Tashbatz 125; Bach in name of Mordechaiy Katan; Mateh Efraim 605:2; see Piskeiy Teshuvos 605:1; Chinuch Habanim Kehilchaso 91:1-12

Other opinions-Ruling of Admur in Shulchan Aruch 605:3: In the Shulchan Aruch 605:3 Admur records a difference in custom and rules as follows: Some [Levush brought in M”A 605:2; Kitzur SHU”A 131:1] are accustomed to take a single male chicken on behalf of all the male members of the family and a single female chicken on behalf of all the female members of the family. Others [Poskim ibid] however are accustomed to take a Kapara chicken for each individual family member. [Admur ibid]

[164] The reason: As each individual requires an individual Kaparah for his soul. Furthermore, the Kaparah is similar to a Karban and we rule that two people cannot bring a single obligatory offering. [Elya Zuta 605:4]

[165] Siddur Admur; Second custom in Admur 605:3; Custom of the Arizal brought in Shaar Hakavanos and Peri Eitz Chaim Shaar Yom Kippurim; M”A 605:2; Darkei Moshe 605:2; Bach 605 in name of Mordechai Katan; Shelah Yuma 235; Elya Zuta 605:4; Tashbatz 125; Bach in name of Mordechaiy Katan; Mateh Efraim 605:2; see Piskeiy Teshuvos 605:1; Shevach Habris 1:16; Nitei Gavriel Yom Kippur 10:2; See Likkutei Sichos 22 p. 59; Shaareiy Halacha Uminhag 2:250; Chinuch Habanim Kehilchaso 91:2-5

Ruling of Admur in Shulchan Aruch 605:3: In the Shulchan Aruch 605:3 Admur records a difference in custom and rules as follows: According to the first custom [brought in previous footnotes] that allows exempting many males with one chicken and many females with one chicken, one is only required to take for a pregnant woman two chickens, one male and one female chicken. [Admur ibid; Rama 605:1; M”A 605:2; Mahril] The reason for this is because if the fetus is a male, then he has one male chicken as required, and if it is a female, then it suffices for the mother and fetus to have one female chicken. [Admur ibid; M”A ibid] However according to the second custom mentioned to take a chicken for each family member, a male for a boy, female for a girl, then one is to take for a pregnant woman three chickens, two females and one male. [Admur ibid]

[166] The reason that a chicken is taken on behalf of the fetus even though it does not require atonement is because the mother may have eaten non-Kosher food during the pregnancy. [Likkutei Sichos 22 p. 60]

[167] Mateh Efraim 605:2; M”B 605:3; See Admur ibid; Rama 605:1; M”A 605:2; Mahril; Levush 605:1

[168] See Likkutei Sichos 22 p. 59; Shaareiy Halacha Uminhag 2:250

[169] The question is that perhaps since this matter is uncommon, and it is in general a doubt whether one needs one chicken per person, then it is not required to take an extra two chickens for the twin.

[170] Kaneh Bosem 2:20

[171] Chinuch Habanim Kehilchaso 91:6

[172] Kaneh Bosem 2:20

[173] Minchas Yitzchak in a gloss on the above Teshuvah of Kaneh Bosem

[174] Rav Wozner in Koveitz Mibeis Levi 2:17; Piskeiy Teshuvos 605:2; Chinuch Habanim Kehilchaso 91:7

[175] Mateh Efraim 605:2; M”B 605:3

[176] See Shaar Hakolel 42:2

[177] Simple understanding of Admur 605:1; Siddur; See Kitzur SHU”A 131:1 “Each one is to take their own Kaparah in their right hand”; Mateh Efraim 605:6 “If one is doing the wave for someone else because they don’t know”; Makor Chaim 605; Kitzur Shelah; Siddur Yaavetz

Other opinions: Some Rishonim record that the Minhag is for the Rav of the town to hold the chicken and wave it around each person’s head. [See Likkutei Maharich]

[178] Kitzur SHU”A 131:1; Mateh Efraim 605:6

[179] See Nitei Gavriel 11 footnote 17

[180] Kitzur SHU”A ibid

[181] Likkutei Maharich

[182] See Michaber Y.D. 241:5; Piskeiy Teshuvos 607:5 in name of Makor Chaim of Chavos Yair and Shevet Hakehasi 4:166; However, see Nitei Gavriel 20:22 in name of Taharas Hashulchan 607:1 who plainly writes it is permitted.

[183] Chinuch Habanim Kehilchaso 91:17

[184] Chinuch Habanim Kehilchaso 91:8

^[185] Mateh Efraim 619:2; Kitzur Shulchan Aruch 131:16; Sefer Haminhagim p. 124 [English Edition]; Otzer Minhagei Chabad p. 194; Chinuch Habanim Kehilchaso 91:18-23

[186] Sefer Haminhagim ibid

[187] Mateh Efraim ibid

[188] Hisvadyos 1987 Vol. 1 p. 131; So is the Rebbe’s custom in Birchas Hatemimim [Sefer Haminhagim ibid], and so is implied from Kitzur Shulchan Aruch ibid. to say the blessing of Yivarechicha. It is not mentioned in Sefer Haminhagim the dialect of the blessing. Regarding the issue of a non-Kohen reciting Birchas Kohanim see Otzer Minhagei Chabad p. 195. The M”B 128 in Biur Halacha “Zar Over Beasei” rules the prohibition only applies when one raises his hand.

[189] Kitzur SHU”A ibid

[190] Kitzur Shulchan Aruch ibid; See Otzer ibid that the Rebbe Rashab would go to his mother to receive a blessing.

[191] Otzer ibid

[192] See Piskeiy Teshuvos 271:1 footnote 5

[193] Admur 128:2; Rama 128:1; Kesubos 24b

[194] Bach 128, brought in M”B 128:3

[195] Custom of Gr”a, brought in Torah Temima Bamidbar 6:23; Siddur Reb Shabsi; Maavor Yabok Sisei Renanos 43; See Piskeiy Teshuvos 128:6

[196] Siddur Yaavetz Seder Leil Shabbos; Sheilas Yaavetz 2:15 that so was the custom of his father the Chacham Tzevi

[197] See Daas Sofer 1:14; Beir Moshe 4:25; Tzitz Eliezer 11:8; Yechaveh Daas 5:14

[198] Brought in Sheilas Yaavetz ibid

[199] Otzer Minhagei Chabad p. 194

[200] Admur 610:4; Chinuch Habanim Kehilchaso 91:15

^[201] This implies even a child below the age of 13.

[202] Admur ibid; Rama 610:4; Mordechai 723; Maharil p. 322; Mahariy Viyal 191

[203] Admur ibid; M”A 610:3

[204] Yafeh Laleiv 2:1; Kaf Hachaim 607:4; Chinuch Habanim Kehilchaso 91:25

[205] Admur 616:1 “All the matters stated regarding Yom Kippur apply only because of the mitzvah of affliction (inyui). Therefore, no decree was made concerning minors. Accordingly, it is permitted for an adult to feed a minor, give him drink, apply ointment to him, and wash him with cold water. However, one may not wash him with hot water. This applies even if the water was heated before Yom Kippur, since bathing in hot water is not prohibited solely because of the mitzvah of affliction. After all, throughout the year on Shabbat it is permitted to wash with hot water. Rather, there is also a rabbinic decree concerning bathhouses—meaning that bath attendants are suspected of heating water on Shabbat. For this reason, entering a bathhouse on Shabbat was prohibited, as explained in the relevant section.Therefore, these acts may be done for the minor directly by hand, just as one feeds him directly, in all matters prohibited by rabbinic law, as explained in סימן שמ״ג.

616:2 “Likewise, it is permitted for an adult to put sandals on the minor, since this does not constitute affliction for the minor, who does not feel the deprivation as strongly. However, if the minor puts them on himself, whether one is required to protest is explained in סימן שמ״ג—see there.”

616:3 “Nowadays, since it is not customary to wash and anoint children every day, and withholding washing and anointing on Yom Kippur is not considered an affliction for them at all, one should not wash or anoint children on Yom Kippur. And so is the accepted custom.”;

616:4 “All of the above applies to a child who has not yet reached the age of chinuch for the mitzvah of affliction on Yom Kippur. However, once a child has reached the age of chinuch, it is forbidden to feed him, give him drink, anoint him, or wash him with one’s own hands, in the manner explained previously. If the child performs one of these acts on his own initiative, there is generally no need to protest him, except for his father, who is obligated to protest and educate his son in the mitzvos. The mother, however, is not commanded in this obligation of chinuch. Nevertheless, she may not place food before the child to eat, for doing so is considered as if she is feeding him directly by hand.”;

[206] See Admur 616:5-11; Michaber 616:2; Rambam Shevisas Eser 2:10; Yuma 82a; Piskeiy Teshuvos 616:2; Nitei Gavriel 36; Encyclopedia Talmudit Vol. 16 p. 183-188; Chinuch Habanim Kehilchasa 92:1-26; 93:1-14; 94:1-

[207] Admur 616:10; Michaber 616:2; Rambam Yom Kippur 2:11; Chinuch Habanim Kehilchasa 92:15-18

[208] Meaning, one does not have to delay their meals. [so is implied from Admur ibid as otherwise a child before nine and over nine would have the same law. Hence, one must learn that a child before nine is not oppressed at all even to delay a meal.]; See Chinuch Habanim Kehilchasa 93:1-9

[209] As is implied from the ruling that if the child desires to fast [or delay the meals] he is to be protested. Thus, certainly one may not force the child to fast. [ibid] Vetzaruch Iyun why a 2:3 hour delay would lead to danger?

[210] Admur ibid; Rama 616:2; Kol Bo 69

^[211] See also the laws of Tisha B’av chapter 556 Giving a child to drink from the wine is also not done, being that children may only be given to eat on Tishe Beav for their own sake, in order not to accustom them to eating on Tishe Beav even when they get older. [M”A 556] Thus we see that even a child who may be fed, may only be fed for his own sake

[212] Ashel Avraham Butchach 616; Chikrei Lev 109; See Piskeiy Teshuvos 616:2

[213] Alef Hamagen 616:2

[214] Admur 616:5; Michaber and Rama 6161:2; Mishneh Yuma 82a; Chinuch Habanim Kehilchasa 92:19-26

[215] See Kitzur SHU”A 133:19

[216] Yalkut Yosef brought in Piskeiy Teshuvos 616:2

[217] Admur 616:6 and 11

^[218] Admur 616:6; Michaber and Rama 616:2; See Chinuch Habanim Kehilchasa 92:3-13

The dispute: Some Poskim rule that when the child reaches 11 years old, he must begin to fast for the entire day. This obligation is a Rabbinical decree, and applies to both males and females [1^st opinion in Admur 616:6; Michaber 616:2; Rambam Yom Kippur 2:10; Rif; Rav Nachman Yuma 82a] Other Poskim however rule that until the child reaches Bar/Bas Mitzvah, there is no even Rabbinical obligation for him/her to fast the entire day, and they only are obligated to fast by delaying their meals. [2^nd opinion in Admur ibid; Rama 616:2; Rebbe Yochanon Yuma ibid; Bahag; Maharitz Geios; Tosafus Kesubos 50a; Or Zarua 2:278; Rokeiach 217; Yireim 51; Hagahos Maimanis 2:10]

[219] Admur 616:6;l Rama ibid; Terumas Hadeshen 155

[220] Admur 616:11; M”A 616:2; Bach 616; M”B 616:9; Matzeh Efarim 616:7; Aruch Hashulchan 616:7; See Machaatzis Hashekel ibid; Elya Raba 616

The reason: 1) Today the children all learn Torah, and the learning of Torah weakens them [We find this concept also regarding the Onah obligation that a Torah Scholar need only have relations once a week, being that his strength is lessened due to his Torah learning] and 2) Today people are weaker than previous times being that “weakness has descended upon the world, and thus a regular child above 11 is not considered strong enough to fast. [Admur ibid]

[221] So is implied from end of Admur 616:11; and so rules Mishneh Berurah and Piskeiy Teshuvos 616:2

[222] Yalkut Yosef brought in Piskeiy Teshuvos 616:2

[223] Admur 616:8; Michaber 616:2

[224] Admur 616:4 “All of the above applies to a child who has not yet reached the age of chinuch for the mitzvah of affliction on Yom Kippur. However, once a child has reached the age of chinuch, it is forbidden to feed him, give him drink, anoint him, or wash him with one’s own hands, in the manner explained previously. If the child performs one of these acts on his own initiative, there is generally no need to protest him, except for his father, who is obligated to protest and educate his son in the mitzvos. The mother, however, is not commanded in this obligation of chinuch. Nevertheless, she may not place food before the child to eat, for doing so is considered as if she is feeding him directly by hand.”; See Chinuch Habanim Kehilchasa 92:13-18

^[225] This applies to all laws which a child is required to be educated in, as explained in chapter 343.

[226] Admur 611:9 “When does the above restriction apply? Only regarding involvement in preparing food. However, merely touching food is permitted throughout Yom Kippur. This is unlike chametz on Pesach, where one may not handle chametz, because on Pesach a person continues to eat other foods, and therefore there is a concern that he may forget the prohibition of chametz and come to eat the chametz he is handling. During Pesach he is not completely separated from eating. In contrast, on Yom Kippur a person is entirely separated from eating, and therefore there is no concern that he will forget and eat. The concern exists only when he is actively involved in preparing the food and making it ready for consumption. Mere contact with food does not create this concern. Accordingly, it is permitted to give food to children on Yom Kippur, even though the children could take the food themselves without the adult touching it. Furthermore, if the child cannot eat unless the adult prepares the food and makes it suitable for the child’s consumption, the adult may do so, since the child cannot eat without that preparation.”; See Chinuch Habanim Kehilchasa 94:19-21

[227] Admur 269:3 “It is permitted to feed a minor before Kiddush, whether at night or during the day. One may not cause affliction to a minor, for the prohibition against actively feeding a child applies only when the food itself is intrinsically forbidden, such as non‑kosher food and the like. However, when the food is intrinsically permitted but the time is one during which eating is prohibited, it is permitted to feed it to a minor. Thus, minors are fed on Yom Kippur, even one for whom there is no concern of danger were he to fast.”; 471:10; 616:1 “Accordingly, it is permitted for an adult to feed a minor, give him drink, apply ointment to him, and wash him with cold water.”; Rama 612:10; 616; Magen Avraham 269:1; Tur 616; Sefer Hayashar Rabbeinu Tam Chidushei Hateshuvos 52; Rashba and Meiri Eiruvin 40b and Yevamos 114a; Mishneh Berura 269:1; Encyclopedia Talmudit Vol. 16 p. 187; This ruling applies even according to the stringent opinion cited by the Alter Rebbe, which prohibits feeding a child even a rabbinic prohibition as that stringency is limited to foods that are intrinsically prohibited in and of themselves, such as a piece of neveilah; See Chinuch Habanim Kehilchasa Chapter 93:1-12

[228] As is proven from that a child may eat on Yom Kippur. Vetzaruch Iyun regarding Chameitz.

[229] Ketzos Hashulchan 147

[230] The reason: As the [Sages] only prohibited feeding [Rabbinically] forbidden foods [to a child] when the food is forbidden in it of itself, such as a piece of Treifa [Niveila] and the like. However, if the food is Kosher in it of itself and it is just forbidden to be eaten within a certain time slot, then it is permitted to be fed to a child. A proof for this is the ruling regarding feeding a child on Yom Kippur in which case one may do so even if there is no danger involved for the child to fast. [Admur 269:3; M”A 269:1; Yevamos 114b; Machatzis Hashekel on M”A 106:3]

[231] Admur 618:18; M”A 618:10; Shaar Hatziyon 618:22; Alef Hamagen 618:18; M”B 618:29; Har Tzevi 1:155; Piskeiy Teshuvos 618:15; See Chinuch Habanim Kehilchasa 94:4-5

Other opinions regarding Lechem Mishneh: Some Poskim rule Hamotzi is to be recited over Lechem Mishneh on Yom Kippur. [Kneses Hagedola 618, brought in M”A ibid; Mor Uketzia 618; Kaf Hachaim 618:60; Meishiv Davar 1:359; Piskeiy Teshuvos 618:15] The above Poskim negate this matter.

[232] The reason: As the Sages did not establish these matters [of Kiddush and Lechem Mishneh] on Yom Kippur. [Admur ibid; M”A ibid]

[233] Implication of Admur ibid [As this ruling of Admur is in continuation of the law of Yom Kippur falling on Shabbos and reciting Ritzei, and he then says on this case that Kiddush and Lechem Mishneh is not required]; Poskim brought in Shaar Hatziyon 618:22; Alef Hamagen 618:18; Har Tzevi 1:155; Piskeiy Teshuvos 618:15

Other opinions regarding Kiddush on Shabbos: Some Poskim rule Kiddush is to be recited when Yom Kippur coincides with Shabbos. [Rav Akiva Eiger brought in Shaar Hatziyon 618:22] The above Poskim negate this matter.

[234] Seder 7:9 and Luach 10:9 regarding Yom Kippur and Issur food; Admur 618:18 regarding Birchas Hamazon; 196:5 regarding an Issur food and that this applies according to all; 204:15 regarding Yom Kippur and Issur food; Michaber 196:4 and 204:9 regarding Issur; Tur 618 regarding Yom Kippur; M”A 204:21; M”B 604:46; All the following Rishonim regarding Yom Kippur: Maharam Merothenberg 71; Tashbeitz 565; Hagahos Maimanis Brachos 2:2; Rosh, brought in Beis Yosef 618 and Taz 618:1 regarding Birchas Hamazon; Ketzos Hashulchan 55:7; See Chinuch Habanim Kehilchasa 94:1-3

Other opinions: Some Poskim rule that one does not recite a before or after blessing upon eating an Issur even in a case of fatal illness. [Dispute recorded in Taz 618:10; Panim Meiros 2:6, brought in Shaareiy Teshuvah 196:2]

[235] Admur 618:18

[236] The reason: One who eats a forbidden food in a case of danger is required to say a before and after blessing over the food as he in truth is eating permitted [food], as he is doing a Mitzvah to save his life. [Admur 196:5; See Piskei Dinim Tzemach Tzedek 7:1; Likkutei Sichos 3:985; 19:35] The same applies for a sick person who eats on Yom Kippur. A blessing is needed before and after as he has nevertheless benefited from the food despite the fact that he has benefited against his will, and under the duress of his illness. [Admur 204:15]

[237] Admur 618:18; 1st opinion and final ruling in 188:11; Michaber 618:10; Maharam Mirothenberg 71; Tur 618 in name of Rosh; Hagahos Maimanis; Rashba; Chayeh Adam; Mateh Efraim; Piskeiy Hasiddur 185; 1^st opinion in M”B 618:29

Other opinions: Some Poskim rule that a sick person who ate on Yom Kippur is not to recite Yaaleh Veayavo/Yom Kippur in Birchas Hamazon. [2^nd opinion in Admur 188:11; Taz 618:10; M”A 188:10 in name of Shivlei Haleket 312 in name of Rav Avigdor Katz; Shaar Hakolel 34:9 based on omission of Admur in Siddur and other Poskim such as Tanya Rabasi and Elya Raba; 2^nd opinion in M”B 618:29]

[238] Mateh Efraim 618; M”B 618:

[239] Admur ibid; M”A 618:11; Kneses Hagedola 618

[240] Shaar Hakolel 34:9 based on the fact that Admur in the Siddur omitted Yaaleh Veyavo of Yom Kippur

[241] Piskeiy Hasiddur 185 [see there in length for negation of ruling of Shaar Hakolel ibid]; See however Hiskashrus who writes it is to be recited in Harachaman, See Nitei Gavriel Bein Hametzarim 66:11

[242] Alef Hamagen 609:1; Piskeiy Teshuvos 609:1

[243] Admur 621:4-6 and 343:8; Chinuch Habanim Kehilchasa 97:1-15

[244] The reason: By a Biblical prohibition the Sages were suspicious that if we allow a child to transgress even for the sake of a Mitzva, and even by an uncommon occurrence he may come to do so while older when it will be forbidden for it to be done, and it is thus forbidden to be done even as a child. Seemingly for this reason it is not permitted despite the fact that it is only a “timely” prohibition. [ibid 343:621]

[245] Levushei Mordechai Tinyana Y.D. 11; Yad Sofer 7; Shevet Halevi 8:139; SSH”K 39:31; Lehoros Nasan 2:42; Shraga Hameir 5:45; Piskeiy Teshuvos 613:2; 618:15; See Chinuch Habanim Kehilchasa 94:6

[246] Chinuch Habanim Kehilchasa 92:13

[247] Kaf Hachaim 616:9; Chinuch Habanim Kehilchasa 94:25

[248] Likkutei Dibburim, vol. 4, p. 1418

[249] Admur 616:1 “All the matters stated regarding Yom Kippur apply only because of the mitzvah of affliction (inyui). Therefore, no decree was made concerning minors. Accordingly, it is permitted for an adult to feed a minor, give him drink, apply ointment to him, and wash him with cold water. However, one may not wash him with hot water. This applies even if the water was heated before Yom Kippur, since bathing in hot water is not prohibited solely because of the mitzvah of affliction. After all, throughout the year on Shabbat it is permitted to wash with hot water. Rather, there is also a rabbinic decree concerning bathhouses—meaning that bath attendants are suspected of heating water on Shabbat. For this reason, entering a bathhouse on Shabbat was prohibited, as explained in the relevant section.Therefore, these acts may be done for the minor directly by hand, just as one feeds him directly, in all matters prohibited by rabbinic law, as explained in סימן שמ״ג. 616:3 “Nowadays, since it is not customary to wash and anoint children every day, and withholding washing and anointing on Yom Kippur is not considered an affliction for them at all, one should not wash or anoint children on Yom Kippur. And so is the accepted custom.”; 616:4 “All of the above applies to a child who has not yet reached the age of chinuch for the mitzvah of affliction on Yom Kippur. However, once a child has reached the age of chinuch, it is forbidden to feed him, give him drink, anoint him, or wash him with one’s own hands, in the manner explained previously. If the child performs one of these acts on his own initiative, there is generally no need to protest him, except for his father, who is obligated to protest and educate his son in the mitzvos.; Chinuch Habanim Kehilchasa 95:1-13

Background: From the letter of the law it is permitted to bathe a child who is below the age of Chinuch with cold water. Likewise, one may bathe minority of his limbs with hot water that was heated before Yom Kippur. This is because the laws of oppression were not decreed against children below the age of Chinuch [Admur 616:1] However, today that children are no longer bathed daily, and it is hence not considered an oppression at all to avoid bathing them for one day on Yom Kippur, it is therefore not allowed to bathe them on Yom Kippur [even if the child is below the age of Chinuch], and so is the custom. [Admur 616:3; M”A 616:1; Levush 616:2] It is certainly forbidden to bathe a child who is above the age of Chinuch, and if the child does so on his own, the father must protest his actions. [Admur 616:4 and 7]

Other opinions: Some Poskim rule it is permitted to bathe a child in hot water on Shabbos:Yom Kippur. [Bach, brought in M”A ibid] The M”A ibid negates his opinion and so rules Admur.

[250] Admur 616:3

Background: From the letter of the law it is permitted to anoint a child who is below the age of Chinuch. This is because the laws of oppression were not decreed against children below the age of Chinuch [Admur 616:1] However, today that children are no longer annointed daily, and it is hence not considered an oppression at all to avoid anointing them for one day on Yom Kippur, it is therefore not allowed to annoint them on Yom Kippur [even if the child is below the age of Chinuch], and so is the custom. [Admur 616:3; M”A 616:1; Levush 616:2]It is certainly forbidden to anoint a child which is above the age of Chinuch and if the child does so on his own the father must protest his actions. [Admur 616:4 and 7]

[251] Admur 616:2 “Likewise, it is permitted for an adult to put sandals on the minor, since this does not constitute affliction for the minor, who does not feel the deprivation as strongly. However, if the minor puts them on himself, whether one is required to protest is explained in סימן שמ״ג—see there.”; See Piskeiy Teshuvos 616:1; Chinuch Habanim Kehilchasa 96:1-8

^[252] Being that a child receives no oppression if he does not wear leather shoes, it is therefore forbidden for an adult to place it on him, just like it is forbidden for an adult to feed a child non-kosher food irrelevant of the child’s age.

Other opinions: Some rule that if the child is below the age of understanding, then one may place leather shoes on them. [Piskeiy Teshuvos 616:1]

[253] Admur 616:4 and 7

[254] Admur 616:2

[255] Admur 616:4

[256] Chinuch Habanim Kehilchasa 96:9

[257] Chinuch Habanim Kehalacha Chapters 76-77

[258] Chinuch Habanim Kehalacha 76:1-2

[259] See Admur 70:2; 343:3

[260] Regarding Mitzvos that apply in early morning or at night, during hours a child might not be awake, see Admur 70:2 regarding Shema that this matter is disputed in Poskim; See M”B 426:1 that states this dispute regarding Shema would likewise apply regarding Kiddush Levana, and accordingly, the same should apply regarding Sefiras Haomer. Vetzaruch Iyun, as there are night mitzvah’s in which according to all opinions the sages obligated the father to educate his children in their performance such as Maariv [see Admur 70:2], and Kiddush and Havdalah [Admur 343:3], and perhaps Sefiras Haomer has a similar ruling. Vetzaruch Iyun as to how to determine the night Mitzvos that the second opinion exempts from and the ones that they obligate! To note, that according to those who rule that the Mitzvah of Sefira applies also by day, this dispute is irrelevant, and one is obligated to educate his child in Sefira according to all.

Opinions who obligate regarding Shema: Stam opinion in Admur 70:2; 1^st opinion in Michaber 70:2; Rabbeinu Tam in Tosafus Brachos 20a; Rosh Brachos 3:13

Opinions who exempt regarding Shema: 2^nd opinion in Admur ibid; 2^nd opinion in Michaber 70:2; Rashi Brachos 20a

[261] Admur 343:2-3 regarding all Mitzvos, and in accordance to 1^st opinion in Admur 70:2 and final ruling there that even by night Mitzvos one should follow the first, stringent, opinion [see previous footnote]; Shaareiy Teshuvah 489:20 “Our custom is that children who have reached the age of Chinuch count with a blessing”; Maharil Hilchos Sefiras Haomer

Other opinions: Seemingly, according to those opinions who exempt educating children in the recital of Shema at night due to that the father is not found with them at night then seemingly the same would apply regarding Sefiras Haomer, that the father would be exempt from educating them to recite it. [See Admur 70:2 and Michaber 70:2 and Rashi Brachos 20a regarding Shema; See M”B 426:1 that states this dispute regarding Shema would likewise apply regarding Kiddush Levana, and accordingly, the same should apply regarding Sefiras Haomer.]

[262] As is the law by an adult; However, see Nitei Gavriel 24:7 footnote 13 who novelizes that they may continue to count with a blessing, and so rules Rav Yaakov Yosef and Rav Gershon Lapidos, Rav of Beis Yisrael, based on Admur 215:2; Michaber 215:3; Rambam Brachos 1:15 that Bracha Levatala does not apply to children. However, seemingly, due to reasons of Chinuch one should educate the child not to say a blessing, so he be educated in the when he is older.

[263] Admur 343:3

[264] M”B 70:6

[265] Kesher Gudal 11:1; Shalmei Tzibur

[266] Kaf Hachaim 70:6

[267] Chinuch Habanim Kehalacha 76:3

[268] See Admur 70:2 regarding Shema; Chinuch Habanim Kehalacha 76:4-5

[269] Igros Moshe 4:21-4; Likkutei Sichos 37 p. 122; Koveitz Mibeis Levi 1:57; Halichos Bas Yisrael 24:5; Piskeiy Teshuvos 493 footnote 37; Nitei Gavriel 53:4-5 and footnotes 8-9

See regarding that children are exempt from Aveilus restrictions after the loss of a relative r”l: Michaber Y.D. 396:3; Tur in name of Rosh; Shach in Nekudos Hakesef 340:15 based on Rosh and Tur and Michaber 396; M”A 551:38; Rokeiach Aveilus 314; Degul Merivava 340; Yad Avraham 381; Beis Hillel 381 based on Rashi Taanis 12b; Levushei Serud 340:15; Chochmas Adam 152:17; Pischeiy Teshuvah 340:10; Igros Moshe 1:124; Nitei Gavriel 105:25; and many Poskim in 127 footnote 1; See Pnei Baruch 25 footnote 9 See Pnei Baruch 25; Nitei Gavriel 127

See regarding that children who are of age of Chinuch are nonetheless to follow mourning restrictions for the destruction of the temple and Sefira: M”A 551:31 “It is implied that it is permitted to give meat and wine to a child this week [of Tishe Beav], as to begin with they were not accustomed to be stringent with a child, however only if he is not of age of mourning” based on Rama 551:10  who permits giving wine of Havdalah to child, and based on Hagahos Maimanis Minhagei Av 59, as explained in Machatzis Hashekel ibid [The M”A ibid negates the argument that the Rama’s allowance is limited to when there is a Mitzvah need involved in the eating or drinking, and proves that it applies in all cases]; Makor Chaim 551:9; Chayeh Adam 133:16; Divreiy Yatziv 2:236; Chanoch Lanaar 21 footnote 5; Or Letziyon 1:33; Yalkut Yosef; Piskeiy Teshuvos 551:41 [that this applies even according to the M”B brought next]; See Nitei Gavriel 38:1

[270] Michaber Y.D. 396:3; Tur in name of Rosh; Shach in Nekudos Hakesef 340:15 based on Rosh and Tur and Michaber 396; M”A 551:38; Rokeiach Aveilus 314; Degul Merivava 340; Yad Avraham 381; Beis Hillel 381 based on Rashi Taanis 12b; Levushei Serud 340:15; Chochmas Adam 152:17; Pischeiy Teshuvah 340:10; Igros Moshe 1:124; Nitei Gavriel 105:25; and many Poskim in 127 footnote 1; See Pnei Baruch 25 footnote 9 See Pnei Baruch 25; Nitei Gavriel 127

[271] M”A 551:31 “It is implied that it is permitted to give meat and wine to a child this week [of Tishe Beav], as to begin with they were not accustomed to be stringent with a child, however only if he is not of age of mourning” based on Rama 551:10  who permits giving wine of Havdalah to child, and based on Hagahos Maimanis Minhagei Av 59, as explained in Machatzis Hashekel ibid [The M”A ibid negates the argument that the Rama’s allowance is limited to when there is a Mitzvah need involved in the eating or drinking, and proves that it applies in all cases]; Makor Chaim 551:9; Chayeh Adam 133:16; Divreiy Yatziv 2:236; Chanoch Lanaar 21 footnote 5; Or Letziyon 1:33; Yalkut Yosef; Piskeiy Teshuvos 551:41 [that this applies even according to the M”B brought next]; See Nitei Gavriel 38:1;

[272] Igros Moshe 4:21-4; Likkutei Sichos 37 p. 122; Koveitz Mibeis Levi 1:57; Halichos Bas Yisrael 24:5; Piskeiy Teshuvos 493 footnote 37; Nitei Gavriel 53:4-5 and footnotes 8-9

[273] Igros Moshe 4:21-4; Halichos Bas Yisrael 25:4; Nitei Gavriel 53: 5 and footnote 9

[274] Igros Moshe 4:21-4; Halichos Bas Yisrael 25:4; Nitei Gavriel 53: 5 and footnote 9; See all Poskim ibid regarding eating meat during the three weeks

[275] M”A ibid; Chayeh Adam ibid; All Poskim ibid in first footnote, and so agrees: Or Letziyon 1:33; Yalkut Yosef; Divreiy Yatziv 2:236 regarding chicken

[276] Koveitz Mibeis Levi 1:57; Halichos Bas Yisrael 24:5; Piskeiy Teshuvos 493 footnote 37

[277] Hiskashrus based on Likkutei Sichos 37 p. 122 “In order for the rally to be permitted according to all it should be connected to a Siyum  Misechta.” The Rebbe does not make clear as to whether this is done to allow live music, recorded music or simply singing and dancing.

[278] Explanation: Regarding mourning laws applicable after the passing of a relative, we rule that they do not have to be followed by children below the age of bar and bas mitzvah. [Michaber Y.D. 396:3; Tur in name of Rosh; Shach in Nekudos Hakesef 340:15 based on Rosh and Tur and Michaber 396; M”A 551:38; Rokeiach Aveilus 314; Degul Merivava 340; Yad Avraham 381; Beis Hillel 381 based on Rashi Taanis 12b; Levushei Serud 340:15; Chochmas Adam 152:17; Pischeiy Teshuvah 340:10; Igros Moshe 1:124; Nitei Gavriel 105:25; and many Poskim in 127 footnote 1; See Pnei Baruch 25 footnote 9 See Pnei Baruch 25; Nitei Gavriel 127] However, mourning laws that are applicable to the public due to tragic occurrences are applicable even to children. [M”A 551:31 “It is implied that it is permitted to give meat and wine to a child this week [of Tishe Beav], as to begin with they were not accustomed to be stringent with a child, however only if he is not of age of mourning” based on Rama 551:10  who permits giving wine of Havdalah to child, and based on Hagahos Maimanis Minhagei Av 59, as explained in Machatzis Hashekel ibid [The M”A ibid negates the argument that the Rama’s allowance is limited to when there is a Mitzvah need involved in the eating or drinking, and proves that it applies in all cases]; Makor Chaim 551:9; Chayeh Adam 133:16; Divreiy Yatziv 2:236; Chanoch Lanaar 21 footnote 5; Or Letziyon 1:33; Yalkut Yosef; Piskeiy Teshuvos 551:41 [that this applies even according to the M”B brought next]; See Nitei Gavriel 38:1;] Thus, just like adults may not listen to music during the period of Sefira in which we mourn the passing of the students are Rabbi Akiva, or the three weeks, so too, children also may not listen to music. [Igros Moshe 4:21-4; Likkutei Sichos 37 p. 122; Koveitz Mibeis Levi 1:57; Halichos Bas Yisrael 24:5; Piskeiy Teshuvos 493 footnote 37; Nitei Gavriel 53:4-5 and footnotes 8-9;] Nonetheless, children who are below the age of Chinuch do not need to be stringent in this matter especially when it is for the sake of keeping them occupied, and not simply for them to rejoice. [Igros Moshe 4:21-4; Halichos Bas Yisrael 25:4; Nitei Gavriel 53: 5 and footnote 9] Furthermore even children are above the age of Chinuch, although they are not initially to listen to music, if it is necessary for the sake of the sanity of the home to keep them calm and occupied then there is room to be lenient to put on a music video for them such as uncle Moishe, as the main restriction against listening to music is only when it is done for purposes of rejoicing and not when done for ulterior purposes.

[279] Igros Moshe 4:21-4; Halichos Bas Yisrael 25:4; Nitei Gavriel 53: 5 and footnote 9

[280] Igros Moshe 4:21-4; Likkutei Sichos 37 p. 122; Koveitz Mibeis Levi 1:57; Halichos Bas Yisrael 24:5; Piskeiy Teshuvos 493 footnote 37; Nitei Gavriel 53:4-5 and footnotes 8-9;

[281] M”A ibid; Chayeh Adam ibid; All Poskim ibid in first footnote, and so agrees: Or Letziyon 1:33; Yalkut Yosef; Divreiy Yatziv 2:236 regarding chicken

[282] Michaber 551:14 regarding three weeks; Piskeiy Teshuvos 493:7 footnote 47; So is also proven from the fact that an Upshernish is not done during the period of Sefirah [See Igros Kodesh 9:4]; Chinuch Habanim Kehalacha 77:1-5

[283] The reason: As public mourning applies to children for Chinuch purposes. However, private mourning does not. [M”A 551:38]

[284] So rule regarding three weeks: Chayeh Adam 132:18; Shaar Hatziyon 551:91; The same applies during the period of Sefirah, as is evident from Igros Kodesh ibid and the custom to delay the haircut until Lag Baomer.

[285] Piskeiy Teshuvos ibid and Nitei Gavriel 49:15 based on 531:6 and the commentaries there [M”B 531:6] regarding the allowance to cut a child’s hair during Chol Hamoed.

[286] Minchas Elazar 4:60

[287] Shaareiy Halacha Uminhag 2:222

[288] Shevach Habris 2:4

[289] Custom of Arizal who took his child to three year old son to Meron and gave him a haircut on Lag Baomer [Peri Eitz Chaim 22:7; Shaar Hakavanos 86; Minchas Elazar 4:44]; Igros Kodesh 8:289; 9:4; 9:58; Likkutei Sichos 7:349; 27:334

Letter of the law: From the letter of the law, a child may have his Upsherinish on any day during Sefira. However, the custom is to have it delayed until Lag BaOmer. [Igros Kodesh 8:289 and 9:4, based on Shaarey Teshuvah 531, that if permitted on Chol Hamoed then certainly during Sefira]

The reason: In my opinion, despite the letter of the law allowance to perform the haircut during Sefira, it is better to wait until Lag Baomer to do so, especially being that the custom in Eretz Yisrael is to cut the child hair on this day. [Igros Kodesh 8:289 and 9:4] Now, although the Arizal would not get a haircut even on Lag Baomer, nevertheless, this only applies to adults and to people who are greatly righteous, and not to a child, to which on the contrary, the Arizal specifically gave his son a haircut on Lag Baomer. [See Peri Eitz Chaim 22:7; Shaar Hakavanos 86; Minchas Elazar 4:44; Likkutei Sichos 27:334]

[290] Igros Kodesh 12:441; Igeres Shifrin of Munktach 297

[291] Igros Kodesh 11:60; Piskeiy Teshuvos 493 footnote 99 based on Arugas Habosem 210 that one is not to precede the haircut to the 3^rd birthday.

Other customs: Some write that one may precede the haircuts of all children to Lag Baomer if their 3^rd birthday falls within three months of Lag Baomer. [Hilula Derashbi based on a directive of his teacher the Minchas Elazar, brought in Piskeiy Teshuvos ibid]

[292] See Moreh Baetzba 8:221; Minchas Elazar 3:65; Kaf Hachaim 493:13; Shevach Habris footnote 6; Shevach Hamoadim p. 235 footnote 10 in name of Rav Shmuel Levitin that so was the custom in Lubavitch; Koveitz Rav Zalman Shimon p. 61; Otzer Minhagei Chabad p. 290

[293] Nitei Gavriel Upsherinish 12:3

[294] The reason: This is based on our custom above to not recite Tachanun beginning from Erev Lag BaOmer; Furthermore, from the letter of the law a child may have an Upsherinish any time during Sefira, and it is only based on Kabala that we delay it until Lag BaOmer. [See Igros Kodesh 9:58] There is hence no reason to require delaying it until morning. Nevertheless, many are accustomed to only do so after sunrise.

[295] Piskeiy Teshuvos 493:11 footnote 82; Regarding this allowance on Chol Hamoed see: Kapei Aaron 51; Chol Hamoed Kihilchaso 3:6 [p.122]; Piskeiy Teshuvos 531:2; See P”M 531 A”A 12

[296] Birkeiy Yosef 551:9; Zechor Leavraham 3:31; Kaf Hachaim 551:212; Piskeiy Teshuvos 493 footnote 16; Chinuch Habanim Kehalacha 76:7

[297] Vayivarech David 19; Piskeiy Teshuvos 493:3; Chinuch Habanim Kehalacha 76:8-

[298] Encyclopedia Talmudit Chinuch p. 191; Chinuch Habanim Kehilchaso 107-109

[299] Chinuch Habanim Kehilchaso 107:1-

[300] Michaber 671:2; Rambam 4:1; Tur 571:2

[301] Such as children, above and below Bar Mitzvah, who live at home; one’s wife; an orphan who one took into one’s home. [M”B 671:8]

[302] If, however, the homeowner will not be lighting the candles, for whatever reason, then they are obligated to light on their own. [See M”B 675:9]

[303] Michaber 671:2; Tur 671; Tosafus Shabbos 21b; the recorded custom of Spain brought by Rambam 4:3, even though the Rambam is the source of the second opinion.

[304] The reason: As the Gemara Shabbos ibid records the level of Mehadrin [to light per family member] and Mehadrin Min Hamihadrin [to light per number night], and according to this opinion, the custom of Mehadrin Min Hamihadrin is not in addition to Mehadrin, but is instead of it. Meaning, rather than lighting per household members, one is to only light per number night. The reason for this is because the main idea of Mehadrin Min Hamihadrin is for it to be recognizable which night of the miracle one is holding by, and if each household member lights candles, people will simply think that each household member lit one candle [which is plain Mehadrin], as opposed to thinking of the number of candles lit for that night. [Biur Halacha 671:2 “Lo Yadlik Yoser”]

[305] Michaber 671:2; The recorded custom of Spain brought by Rambam 4:3, Ben Ish Chaiy Vayeishev 16; Kaf Hachaim 571:18

Switch of opinions: This Sefaradi custom is unique being that it ends up that the Sefaradim rule like the Ashkenazi Poskim [i.e. Tosfos] while the Ashkenazim rule like the Sefardi Poskim [i.e. Rambam]. There is no precedence for such a switch of rulings amongst the Poskim. [Taz 672:1; Kaf Hachaim 671:6]

[306] M”B 671:8

[307] Rama 671:2; Rambam 4:1-2; Rif brought in Biur Hagr”a and Biur Halacha 671:2 “Veyesih Omrim”

[308] See below!

[309] Rama 571:2 as rules Rambam 4:1-2; Kitzur SHU”A 139:6 “The custom of all Israel”; The Bach writes that this is the followed custom of all communities with exception to Spain. The Bach concludes that one whose custom is like Tosafus, is not to swerve from it. Darkei Moshe explains that today being we all light inside, and there is no longer confusion as to how many candles one has lit, even according to Tosafus one is to follow the ruling of the Rambam. [See P”M 671 M”Z 1] See Shaar Hamoadim Chanukah 39

[310] Taz 677:1; P”M 671 M”Z 1; Shut Rav Akiva Eiger Tinyana 13 based on M”A 677:9; Kesav Sofer 132-134; Sefas Emes Shabbos 21a

Background: It is not clear from the Gemara Shabbos 21b or Rambam ibid that each individual is to say a blessing or even light the candles, but rather that simply the Baal Habayis lights enough candles to correspond for each person. Nevertheless, the age-old custom based on Mehadrin of the Gemara and Rambam is for each individual to light a candle with a blessing. The Poskim discuss whether one who is away from home may light candles with a blessing, even though he is Yotzei with his family at home. All however agree that if he is at home, he may light candles with a blessing according to the Ashkenazi custom. The doubt is only when one is away from home, and hence perhaps the concept of Mehadrin is not applicable. See Taz ibid and Poskim he mentions; P”M 677 M”Z 1 that Mehadrin allows one to say a blessing and it is only when one is away from home that the concept of Mehadrin perhaps does not apply.

The reason: As he is fulfilling the Mitzvah of Mehadrin which was initially enacted by the Sages who established this Mitzvah, and hence, even if he is Yotzei, he may still light his own candles in order to fulfill the Mehadrin. [Sefas Emes ibid; So can be implied from Taz ibid] However, other Poskim learn that those who light have in mind to not be Yotzei with the Baal Habayis. [P”M 671 M”Z 1 “Meaning that they have in mind not to be Yotzei”; Shut Rav Akiva Eiger Tinyana 13 based on M”A 677:9; Piskeiy Teshuvos 671:2]

[311] Chinuch Habanim Kehilchaso 107:5-7

[312] Rama 675:3 “According to our custom that every family member lights their own candles, also a child who has reached the age of education is required to light”; P”M 671 M”Z 1; See M”B 677:13; Kaf Hachaim 677:22; According to Michaber, obviously the child does not light being that according to him only one person lights in each home.

[313] For the exact age of Chinuch in this regard: See Kaf Hachaim 677:26; 17:10 [Mentions ages: 3, 6, 7, 9]; Admur 343:3 “When he understands the Mitzvah.” [i.e. understands the miracle of Chanukah for which we commemorate the lighting] Chinuch Habanim Kehilchaso 107:1-3

[314] M”A 677:8 “Possibly even according to our custom that every family member lights their own candles, a child is exempt from lighting”; M”B 677:13; Biur Halacha 675:3 “Uledidon”; Shiltei Giborim, brought in M”A ibid; Meiri; Kaf Hachaim 677:22; The M”A and Biur Halacha ibid bring opinions that argue on Rama and hold that even according to the Ashkenazi custom that all male household members light, nevertheless, there’s no obligation to educate a child in a matter of Hidur Mitzvah, and therefore he is not obligated to light. The M”B 675:14 concludes he is only required to light one candle.

[315] Sefer Haminhagim p. 157 [English] based on Sichas Chanukah 5706 that so is the custom by Beis Harav; This seemingly follows the latter opinion above.

[316] Shevach Hamoadim p.101; Hiskashrus; Perhaps this also follows a similar change in the later generation for girls to begin lighting Shabbat candles at a very young age

[317] Shaar 12

[318] Chinuch Habanim Kehilchaso 107:6

[319] See Olas Shmuel 105; Pischeiy Teshuvah; M”B 675:9; Kaf Hachaim 675:21; Sefer Haminhagim p. 157 [English]; Minhag Yisrael Torah 671:1; Chinuch Habanim Kehilchaso 107:15-16

[320] See Poskim ibid; Machatzis Hashekel 677:8 in name of Shiltei Giborim [brought in Sefer Haminhagim p. 157 footnote 623] “The Mehadrin have every family member light candles, whether men or women”; Rambam Chanukah 4 “Whether for men or for women”; Kaf Hachaim 671:16

[321] Olas Shmuel 105; Pischeiy Teshuvah; M”B 675:9; Kaf Hachaim 675:21; Sefer Haminhagim p. 157 [English]; Minhag Beis Harav, brought in Toras Menachem 5750 2:51; Likkutei Sichos 30:312 “Practically, we do not find that women would light candles on their own”

The reason:  Although the Ashkenazi custom is for all household members to light, nevertheless, the custom is for daughters to follow the letter of the law not to light their own Menorah and fulfill their obligation through their father. The reason for this is because women are considered nullified to men in this regard and are hence not included in the Mitzvah of Mehadrin. [Olas Shmuel 105 brought in M”B 675:9] Alternatively, the reason is because women are not expert in the blessings. [Mishmeres Shalom 48:2, brought in Sefer Haminhagim ibid] Alternatively, because they are not expert in the laws of how it is to be done. [Likkutei Sichos 30:312] Alternatively, the reason is because it is improper for daughters to light in face of the mother who is not lighting. [Sefer Haminhagim ibid]

The Chabad custom: As stated above from Sefer Haminhagim, the Chabad custom is for girls not to light candles. Nonetheless, in the year 1988 the Rebbe stated that even girls are to light candles if it will add to their education in a positive way. [Hisvadyus 5748 Vol. 2:91] However, the next year the Rebbe was asked by Neshei Ubnos Chabad if this instruction applies for the coming year as well, and the Rebbe answered that this question belongs to a Rav. The widespread custom today amongst daughters of Anash is not to light candles, as is the custom mentioned in Sefer Haminhagim.

[322] See previous footnote under Chabad custom!

[323] Michaber 677:2; Orchos Chaim; Chinuch Habanim Kehilchaso 107:1-3; 13-14

[324] M”B 677:13; Kaf Hachaim 677:22

[325] Michaber 675:3; See Piskeiy Teshuvos 675:4 regarding a child who became Bar Mitzvah during Chanukah; Chinuch Habanim Kehilchaso 108:1-11

[326] Implication of stam opinion of Michaber ibid; Michaber 689:2 regarding Megillah based on Tana Kama in Megillah 19b and so rules: Rosh; Bahag; Levush; Bach; Olas Shabbos 689:3; Peri Chadash.

[327] Shnos Chaim 142; M”B 675:11; Kaf Hachaim 675:25

[328] 1^st and Stam opinion Michaber ibid; Only opinion in 689:2 regarding Megillah; Shabbos 23b

The reason regarding Megillah and the same applies here: Although a child [that has reached the age of Chinuch] is also Rabbinically obligated to light candles, nevertheless, he may not fulfill the obligation of a Gadol, as for the child it is a Rabbinical command from two aspects [“Trei Derabanan”-Megillah is Rabbinical; a Katan is Rabbinical] while a Gadol is Rabbinically obligated from only one aspect [Chad Derabanan]. [Beis Yosef in name of Levush; Olas Shabbos 689:3; Peri Megadim 689 A”A 1; M”B 689:6; Kaf Hachaim 689:11]

[329] Second opinion in Michaber ibid; Ran in name of Baal Haittur, as rules Rebbe Yehuda in Megillah ibid; See Chacham Tzevi 59 that reason for this opinion by Chanukah is ; See M”A 689:4 who negates any distinction between Chanukah and Megillah and concludes with a Tzaruch Iyun on contradiction of Michaber.

[330] Peri Chadash 675; Olas Shmuel 105; Ben Ish Chaiy Vayeishev 19; M”B 675:13; Kaf Hachaim 675:26

[331] Rama 671:7 regarding the lighting in Shul and the same applies for the lighting at home, as explained in M”A 671:11; Rashal 85; M”B 671:49; brought in Kaf Hachaim 671:82; Chinuch Habanim Kehilchaso 108:9

Other opinions: Some Poskim rule that when lighting at home, one must light all the candles himself. [Levush 671] Some Poskim rule that a Baal Nefesh is to suspect for this opinion. [Mor Uketzia; Machazik Bracha 671:12; Shaareiy Teshuvah 671:13; Ben Ish Chaiy Vayeishev 18; Kaf Hachaim ibid]

[332] Biur Hagr”a; M”B 671:48; Kaf Hachaim 671:80; This certainly applies in order to suspect for the “other opinions” brought in previous footnote.

[333] The reason: As the main Mitzvah is fulfilled when a single candle is lit and the remaining candles are only Hiddur Mitzvah. [M”B 671:49; Kaf Hachaim 671:81]

[334] M”B 671:48 in name of Gr”a; This certainly applies in order to suspect for the “other opinions” brought in previous footnotes.

[335] Ben Ish Chaiy Vayeishev 18; Kaf Hachaim 671:83

[336] Ben Ish Chaiy Vayeishev 18; Kaf Hachaim 671:83; Chinuch Habanim Kehilchaso 108:10

[337] Minchas Yitzchak 6:65; Divrei Yatziv 2:286; Shraga Hameir 2:16; Kinyan Torah 1:131; Az Nidbaru 5:37; Piskeiy Teshuvos 671:11; Chinuch Habanim Kehilchaso 108:12-13

[338] The reason: Although from the letter of the law, a child may light the Shul’s Menorah, being that no one is being Yotzei with it, nevertheless one is to abstain from doing so, as it is belittling to the congregation. [Poskim ibid]

[339] Toras Menachem 5748 2:64 [brought in Shaareiy Halacha Uminhag 2:280; Shulchan Menachem 3:269]

[340] See Piskeiy Teshuvos 673:6 footnote 33; Chinuch Habanim Kehilchaso 107:9-12

[341] See Likkutei Sichos 12:251

[342] Toras Menachem 5748 2:64 [brought in Shaareiy Halacha Uminhag 2:280; Shulchan Menachem 3:269]

[343] Chinuch Habanim Kehilchaso 107:27-28

[344] Chinuch Habanim Kehilchaso 108:15

[345] Mor Uketzia 671 brought in Shaareiy Teshuvah 671:7; Machazikei Bracha 671:7; Moed Lekol Chaiy 27:33; Zivchey Tzedek 2:29; Pekudas Eliezer 48; Beis David 474; Kaf Hachaim 671:72 and 79; Piskeiy Teshuvos 671:15; See Minchas Elazar 2:68; Maharshag 2:172

[346] M”A 671:10; Final ruling of Biur Halacha 671:7 “Viyesh Nohagin”

[347] The reason: As there is no source anywhere in Poskim to say that a Minyan is required at the time of the lighting and rather so long as the lighting will lead to publication of the miracle, it may be done. [Piskeiy Teshuvos ibid]

[348] Biur Halacha ibid; Luach Kolel Chabad; Hiskashrus 908; Piskeiy Teshuvos ibid

[349] Rav Poalim 2:62

[350] Yalkut Yosef p. 202, brought in Piskeiy Teshuvos 671:15

[351] Chinuch Habanim Kehilchaso 107:20-21

[352] Shevet Hakehasi 3:204; Piskeiy Teshuvos 677:8; based on Sukkah 45a that the Esrog of a child receives Kedusha

[353] Sichos Kodesh 5734 Motzei Zos Chanukah

[354] Admur 275:13; Rama 275:12; Darkei Moshe 275:4; Rokeiach 45

[355] Levush 275; Tosefes Shabbos 275:16

[356] See Chikreiy Halachos ibid; Piskeiy Teshuvos ibid

[357] Kaf Hachaim 275:41

[358] Kaf Hachaim 275:42

^[359] Admur Shemiras Haguf Vehanefesh 9; Admur 275:13 in parentheses “It is customary to cover the children so they not be naked in front of the [Shabbos] candles due to Bizuiy Mitzvah (and also during the week there is danger to stand before the candles naked).”; Pesachim 112b; Derisha 275:1; Elya Raba 275:14; Beir Heiytiv 275:10; M”B 275:27

Other opinions: Some Poskim rule that in today’s times there is no longer a danger involved in this matter, as the natures have changed since the times of the Talmud. [Tosefes Shabbos 275:16; Teshuros Shaiy 51; Zecher Yehosef 28

[360] Chikreiy Halachos 1:32

[361] M”B ibid in name of Elya Raba 275:14

[362] Roshei Bashmayim 6; Makor Chaim 5; Zecher Yehosef 28; See Yabia Omer Y.D. 3:7

[363] Toras Menachem 5748 2:65; Likkutei Sichos 20 p. 452; Rebbe in Shaar Halacha Uminhag 2:283; Shulchan Menachem 3 p. 288-289; Sefer Haminhagim P. 161

[364] Toras Menachem ibid; See Likkutei Levi Yitzchak p. 358

[365] Toras Menachem ibid; As the Greeks nullified our Torah learning, and the idea of giving children money is connected with motivating them to learn Torah. [See Rambam Pirush Hamishnayos Sanhedrin Perek Chelek]

[366] Toras Menachem ibid

[367] Now, although the [Previous] Rebbe would distribute coins for “Chanukah gelt” (gifts of pocket money) on only the fourth or fifth night of Chanukah, in order so the children rejoice over the new receiving of the gift, nevertheless today with the great darkness of exile one is to give daily. [Rebbe ibid]

[368] Toras Menachem ibid, due to a decree [that one not come to give out Muktzah items]

[369] This is in light of the custom of our Rebbeim to give Chanukah Gelt on the 4^th or 5^th night. Now, since today we give every day, therefore on the 4^th or 5^th night a double or triple portion should be given to commemorate this. [Rebbe ibid]

[370] Igros Kodesh 21:195

[371] Hisvadyus 5747 2 p. 132

[372] Encyclopedia Talmudit Chinuch p. 191; Chinuch Habanim Kehilchaso 110-116

[373] Michaber 689:1; Rambam Megillah 1:1; Yerushalmi Megillha 2:5;  Chinuch Habanim Kehilchaso 111:1-

[374] M”B 689:3

[375] M”B 689:3; Kaf Hachaim 689:6; This is the age that the child understands the meaning of the Purim miracle [Chanoch Lanar 26; see 343:3] which is approximately the age of six or seven. [Kaf Hachaim 676:26] However some say the age of Chinuch in this regard is nine years old. [Chelkas Yaakov 3:144; Leket Yosher of Terumos Hadeshen 158; See Piskeiy Teshuvos 689 footnote 33] The Mitzvah of Chinuch applies even if one assesses that the child will not be able to focus throughout the entire Megillah reading. [Piskeiy Teshuvos 689:8 footnote 35] However, in such a case, a blessing is not to be recited if one is reading only for the child to fulfill his obligation. [ibid footnote 36]; See Chinuch Habanim Kehilchaso 111:3-5

[376] Biur Halacha 689 “Es Haketanim” based on Michaber 689:6

[377] See Piskeiy Teshuvos 343:7

[378] Michaber 689:6; Chayeh Adam 154:7; See Chinuch Habanim Kehilchaso 111:6-7; 11-15

[379] Why is this only a custom and not required from the letter of the law? From the letter of the law, it suffices to educate the children which reached the age of Chinuch through reading the Megillah for them at home. However, the custom is to bring them to Shul. [Biur Halacha “Minhag Tov”; Kaf Hachaim 687:12] Others however learn that one must bring children that reached the age of Chinuch to Shul in order to fully fulfill his Chinuch obligations, and doing so is not a mere custom. Rather the custom here refers to bringing children below the age of Chinuch to Shul, in order to publicize the miracle. [Chelkas Yaakov 3:144]

[380] The reason: This is done in order to educate the children in the Mitzvah of Persumei Nissa [Levush brought in M”B 689:16] so that also when they are older they will come to Shul to hear the reading with a Minyan. [Biur Halacha ibid] In fact it is for this reason that the congregation is accustomed to read certain verses aloud. This is done in order to prevent the children from falling asleep, and help them concentrate on the reading. [Levush brought in M”B 689:16; Kaf Hachaim 689:26]

[381] Biur Halacha 689 “Minhag Tov” as explained in previous footnotes

[382] Chelkas Yaakov 3:144 as explained in previous footnotes; See Piskeiy Teshuvos 690:8 footnote 34

[383] M”A 689:11; M”B 689:17

[384] M”B 689:18; see also P”M 689 A”A 11

[385] Chelkas Yaakov 3:144 being that women are not obligated in Berov Am, to go to Shul.

[386] Mishneh Halachos 4:82; and so seems from all the Poskim brought above that write the women are to be brought to Shul.

[387] P”M 690 A”A 24; M”B 690:61, however see M”B 688:20; See M”A 690:24 that mentions the Hagahos Ashri leaves this matter in question; See Chinuch Habanim Kehilchaso 111:16-17

[388] As they are not obligated in the Mitzvah in it itself, other than reasons of Chinuch. [P”M ibid]

[389] Rama 690:17; Chinuch Habanim Kehilchaso 111:19

Background: The original recorded custom was for children to draw the figure of Haman, or write his name, on pieces of wood and stone and hit them against each other in order to erase his name, thus fulfilling the verse “You shall utterly erase the name of Amalek” and “the name of the Reshaim should rot”. From this evolved the custom of making noise when his name is read. [Rama ibid]

[390] How is one to bang? Some Tzaddikim would stomp and clap their feet on the ground. [See Siddur Yaavetz 10; Sefer Haminhagim [English] p. 170 footnote 184] The Rebbe encouraged that one is to make loud noise during Haman and not shy away from letting his friend hear him banging. [Sichas brought in Otzer Minhagei Chabad 94-97]

[391] Rama ibid based on Abudarham

The reason: See Hagahos Chasam Sofer 690 that it is done in order to show that we do not desire to hear Haman’s name as it is a Mitzvah to destroy Amalek.

Other related customs:

Writing the name Haman on wood: As stated above the original recorded custom was for children to draw the figure of Haman or write his name on pieces of wood and stone and hit them against each other in order to erase his name. [Rama ibid in name of Orchos Chaim] Some bring the custom to write the name Haman and Amaleik on a surface and then bang it and wipe it with dirty liquid until it is wiped out. One who does so is not to write the words in Ksav Ashuris. [Ben Ish Chaiy Tetzavah 20 brought in Kaf Hachaim 695:45]

Hanging Haman and burning him at the stake: The Darkei Moshe 690 writes in the name of the Aruch that it used to be accustomed for the Bochurim to make a manikin the shape of Haman and hang him on their roofs for several days prior to Purim and on Purim they would make a bon fire and throw Haman in the fire, dancing and singing while he burns.

Saying “Visheim Reshaim Yirkav”: The Levush [brought in M”A 690:22] writes that he would say “Visheim Reshaim Yirkav” each time Haman’s name was mentioned. Some [Shaar Hatziyon 690:57; Kaf Hachaim 690:111] negate this custom, as one may come to miss a word from the reading. Nevertheless, it is not considered an interval being that these words relate to the Megillah. [Shaar Hatziyon ibid based on 690:13] However, others suggest that perhaps from an initial perspective it is considered an interval and hence is not to be done. [Kaf Hachaim and]

Shooting toy guns and smoke bombs: Although it is a custom and Mitzvah to make noise during the sounding of Haman, nevertheless one must prohibit the use of all matters that cause a continued disturbance to the crowd even after the Chazan continues the reading, such as the awful smells that are expelled from certain toy guns and smoke bombs. [Ketzos Hashulchan 3 supplements]

[392] Rama ibid based on Beis Yosef in name of Orchos Chaim

Other Opinions: The Peri Megadim [690 A”A 23] openly writes against the custom saying that it interferes with the Megillah reading. First off some people do not hear all the words due to the stomping and noise and they hence do not fulfill their obligation. Furthermore, even if the Chazan waits until it is quiet, nevertheless initially the Megillah is to be read like a letter without interval. [M”B 690:59; Shaar Hatziyon 690:57]

The Rebbe’s opinion: The Rebbe strongly encouraged this custom by children and even by adults. He negated those that claim it causes too much disturbance and even admonished the Gabbaim for shortening the span of time allotted for the children to hit. [Sichas brought in Otzer Minhagei Chabad 94-97] The Rebbe would smile and show enjoyment when the children made noise. [ibid]

[393] Chinuch Habanim Kehilchaso 111:20-21

[394] Michaber ibid based on Tana Kama in Megillah ibid and so rules: Rosh; Bahag; Levush; Bach; Olas Shabbos 689:3; Peri Chadash; Chinuch Habanim Kehilchaso 112:1-10

Other Opinions: In 675:3 the Michaber brings opinions [Baal Haitur, as rules Rebbe Yehuda in Megillah ibid] who validate a child, which has reached the age of Chinuch, to fulfill the Mitzvah of Chanukah lighting on behalf of a Gadol. The same would apply regarding the Megillah reading. [M”B 689:6 based on M”A 689:4] Some write that the Michaber omitted this opinion here due to that he does not rely on their ruling regarding the Megillah reading. [Shaar Hatziyon 689:12]

[395] Olas Shabbos 689:3; Kaf Hachaim 689:23

The reason: The reason for this is because a woman’s obligation is stronger than a child. [ibid]

[396] The reason: Although a child [that has reached the age of Chinuch] is also Rabinically obligated to read the Megillah, as stated in Halacha 1, nevertheless he may not fulfill the obligation of a Gadol, as for the child it is a Rabbinical command from two aspects [“Trei Derabanan”-Megillah is Rabbinical; a Katan is Rabbinical] while a Gadol is Rabinically obligated from only one aspect [Chad Derabanan]. [Beis Yosef in name of Levush; Olas Shabbos 689:3; Peri Megadim 689 A”A 1; M”B 689:6; Kaf Hachaim 689:11]

[397] Ikarei Dinim brought in M”B ibid; Kaf Hachaim 689:10

Is a blessing recited by the Katan? If the Katan has not yet fulfilled the Mitzvah then he may certainly recite the blessing for himself. However, if he already fulfilled his obligation then a blessing may not be recited. [Kaf Hachaim ibid]

[398] Kaf Hachaim 689:9; Ben Ish Chaiy Tetzaveh 2 being that many Poskim rule one does fulfill his obligation from a Katan. Therefore, we rule that a blessing is not repeated due to Safek Brachos Lihakel.

[399] Olas Shabbos 689:3; Kaf Hachaim 689:23; Chinuch Habanim Kehilchaso 112:12-13

[400] As it is questionable whether a child is included within Areivus and thus perhaps he does not have the ability to fulfill another’s obligation once he already fulfilled his own obligation. [P”M 689 A”A 4; Biur Halacha 689 “Venashim”]

[401] Piskeiy Teshuvos 689 footnote 36; Chinuch Habanim Kehilchaso 111:23-24

[402] Who says the blessing? If the child knows how to say the blessing then this follows the same ruling as any time one is reading for another, in which case the person fulfilling the Mitzvah is to say the blessing .

If the child does not know how to say the blessing: The P”M 589 A”A 4 writes by Shofar 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. The Piskeiy Teshuvos 589:2 writes based on this that the adult is not to say the blessing.

[403] Elya Raba 689:8 in name of Amrakel unlike the simple implication from Olas Shabbos 689:3 [Kaf Hachaim 689:23]; Chinuch Habanim Kehilchaso 112:11

[404] As it is questionable whether a child is included within Areivus and thus perhaps he does not have the ability to fulfill another’s obligation once he already fulfilled his own obligation. [P”M 689 A”A 4; Biur Halacha 689 “Venashim”] Regarding a child reading on behalf of a woman, even if he did not yet fulfill his obligation-see Halacha 4 in Q&A!

[405] See Shaareiy Teshuvah 691:1; Kol Yaakov 690:6; Chinuch Habanim Kehilchaso 113:1-13

[406] Peri Chadash 691:3; Mateh Yehuda 691:2; Machazik Bracha 691:2

[407] The reason: As a child is Rabbinically obligated in the Mitzvah of Kerias Megillah and there is thus no reason to invalidate them from writing it. [Beis Oved ibid]

[408] Maaseh Rokeiach on Rambam Megillah 1; Mileches Shamayim 24:3; P”M 691 M”Z 2; Avnei Nezer O.C. 516:19 “If only all our Torah would be as clear as the ruling here that women are invalid to write a Megillah; See Rav Akiva Eiger 691:2 “It seems that if a woman wrote the Megillah then it is invalid, just as we rule regarding Tefillin and Mezuzah” and the same would apply to a child

[409] Beis Oved 6, brought in Kol Yaakov ibid

[410] Shaareiy Teshuvah and Kol Yaakov ibid

[411] P”M 695 A”A 14; Siddur Yaavetz; Ashel Avraham Butchach 695; Shaareiy Halacha Uminhag 2:292; Likkutei Sichos Vol. 2 Hosafos; Aruch Hashulchan 6954:2; Piskeiy Teshuvos 695:15; Chinuch Habanim Kehilchaso 114:1-11

Other Poskim: Some Poskim rule children are not obligated to give Mishloach Manos being they do not have any money of their own. [Kinyan Torah 1:132]

[412] Shaareiy Halacha Uminhag 2:292; Likkutei Sichos 11 p. 322; See Sdei Chemed Kelalim Samech 30; 43

[413] Sheilas Yavetz :120; 2:68; Ben ish Chaiy Tetzaveh 16; Kaf Hachaim 694:12 ; Piskeiy Teshuvos 695:15

[414] The reason: As the verse states that the gifts are to be sent from a man to his friend. [Kaf Hachaim ibid]

[415] Aruch Hashulchan 695:18

The reason: As we see that a Katan is considered a “friend” with regards to if his ox is gored.

[416] Binyan Tziyon 44 brought in M”B 695:18; See Teshuvos Eliezer brought in Yagdil Torah Jerusalem 13:99

[417] The reason: As the verse states “Mishloach” which implies that it is sent through a messenger.

[418] Mahariy Asad 27; Kaf Hachaim 695:41 argues that one certainly does not have to send it through a messenger as the term “Vayishlach:send” is a general term and does not only mean sending through a messenger. He concludes that if possible one should send through a messenger although it is not necessary. So rules also Makor Chaim 695 and Piskeiy Teshuvos 695:16; See Mishneh Halachos 6:121

[419] Ashel Avraham Butshasher 695

[420] Nemukei Orach Chaim 695:7

[421] Chasam Sofer; Yehuda Yaaleh 204; Chelkas Yaakov 1:103 [however one is to verify that the gift was delivered]; Piskeiy Teshuvos 695:16; Kedushas Levi Kedusha Sheniya; Kinyan Torah 1:132; Sichas 1988 p. 302; Teshuvos Eliezer brought in Yagdil Torah Jerusalem 13:99; The Rebbe Rashab once sent the Mishloach Manos through a child. [Otzer Minhagei Chabad 154]

Other opinions: There are Poskim that question this matter. [Rav Akiva Eiger; See Piskeiy Teshuvos 695 footnote 84]

[422] Kedushas Levi Kedusha Sheniya; Kinyan Torah 1:132; Sichas 1988 p. 302; Teshuvos Eliezer brought in Yagdil Torah Jerusalem 13:99; The Rebbe Rashab once sent the Mishloach Manos through a child. [Otzer Minhagei Chabad 154]

[423] Chasam Sofer; Yehuda Yaaleh 204; Chelkas Yaakov 1:103 [however one is to verify that the gift was delivered]; Piskeiy Teshuvos 695:16; Kedushas Levi Kedusha Sheniya; Kinyan Torah 1:132; Sichas 1988 p. 302; Teshuvos Eliezer brought in Yagdil Torah Jerusalem 13:99; The Rebbe Rashab once sent the Mishloach Manos through a child. [Otzer Minhagei Chabad 154]

Other opinions: There are Poskim that question this matter. [Rav Akiva Eiger; See Piskeiy Teshuvos 695 footnote 84]

[424] Kedushas Levi Kedusha Sheniya; Kinyan Torah 1:132; Sichas 1988 p. 302; Teshuvos Eliezer brought in Yagdil Torah Jerusalem 13:99; The Rebbe Rashab once sent the Mishloach Manos through a child. [Otzer Minhagei Chabad 154]

[425] P”M 695 A”A 14; Siddur Yaavetz; Shaareiy Halacha Uminhag 2:292; Lekutei Sichos Vol. 2 Hosafos; Aruch Hashulchan 6954:2; Piskeiy Teshuvos 695:15; Chinuch Habanim Kehilchaso 114:12-18

Other Poskim: Some Poskim rule children are not obligated to give Matanos Laevyonim being they do not have any money of their own. [Ashel Avraham Butchach 695; Kinyan Torah 1:132]

[426] Shaareiy Halacha Uminhag 2:292; Likkutei Sichos 11 p. 322; Sdei Chemed Kelalim Samech 30;43

[427] Ben Ish Chaiy Titzaveh 16; Aruch Hashulchan 694:2

[428] Kaf Hachaim 694:12 [not mentioned in Poskim ibid]

[429] Chinuch Habanim Kehilchaso 114:19-21

[430] Nitei Gavriel 73:4; Chinuch Habanim Kehilchaso 114:22

[431] Rama 696:8; Chinuch Habanim Kehilchaso 114:23-36

[432] Rama ibid

Background:

The custom behind wearing a costume is first mentioned in the Sefer Even Bochen 39 [written by Klonumis ben Kolnumis in the 1200’s]. It is later mentioned in the responses of Rav Yehuda of Mintz [Mahriy Mintz 16]. It is also mentioned in Minhagei Worms 261; Elya Raba 696:15; Mahrahm Chagiz 543. The Rebbe mentions this custom in Hisvadyos 1985 3 p. 1588

The reason: There are many reasons attributed to this custom: Just like Hashem hid himself from us during the decrees of Purim, similarly we hide ourselves behind clothing and masks that conceal our faces. [Bnei Yissachar 60:1, brought in Taamei Haminhagim 892] Alternatively it is in order not to shame the paupers who receive the gifts of Matanos Laevyonim. [Minhagei Kol Aryeh] Alternatively it is done to commemorate the downfall of Amaleik who dressed like the Canaanites during the times of Moshe. [Ketzos Hashulchan supplements in back of first Sefer]

[433] Rama ibid; Mahriy Mintz 16; Hisorerus Teshuvah 500

[434] Yireim 96, brought in Taz Yoreh Deah 182:4; Shach 182:7

[435] The reason and other opinions: This is not forbidden due to the cross-dressing prohibition as the intent is for mere joy [as opposed to promiscuity]. Nevertheless, according to some opinions, there remains a prohibition for a man to wear women’s clothing, or vice versa, even in such a case. Practically the custom is like the lenient opinion. [Rama ibid]

[436] Bach brought in Taz Yoreh Deah 182:4 [Taz concludes “One who is stringent is blessed”]; Shach 182:7; Yireim 96; Teshuvas Harambam; Shalah; Kneses Hagedola; M”B 696:30; Kisei Eliyahu 696:3; Birkeiy Yosef 696:13 and Yoreh Deah 182:3; Beis Oved 696:10; Kaf Hachaim 696:57; Aruch Hashulchan 696:12

[437] The reason: As the allowance to wear clothing of the opposite gender for mere playfulness is only in a case that one does not appear like the opposite gender, being that he:she remains wearing clothing of also his:her gender. [See Shach ibid and Atzei Levona 182]

[438] Piskeiy Teshuvos 696:14; Nitei Gavriel 75:7

[439] M”B 696:30 in name of P”M; Implication of Shach 182:7 as explained in Atzei Levona

[440] Hisvadyus 1988 2:484

[441] Chinuch Habanim Kehilchaso 114:23

[442] Luach Davar Beito; Hiskashrus 1025; Rabbi Blumenkrantz 2005 p. 418

[443] Otzer Minhagei Chabad 60 based on Likkutei Sichos p. 280

[444] Piskeiy Teshuvos 696:14

[445] Admur 254:10 [regarding removing Challah from oven, wine from cellar]; 302:10 [regarding making the beds]; 319:18 [regarding removing fat from soup]; 321:6 [regarding watering vegetables]; 323:6 [regarding washing dishes]; 324:11 [regarding switching plate of food from ox to donkey]; 338:8 [regarding moving fruits from roof]; 611:5 [regarding preparing vegetables on Yom Kippur]

The reason: As it is forbidden to prepare on Shabbos for the sake of a weekday. [254:10; 302:10; 323:6; 503:3; 611:5] And it is forbidden to trouble oneself on Shabbos for the sake of a weekday. [319:18; 321:6; 323:6; 324:11; 338:8; 611:5] Doing so is Rabbinically forbidden [302:10] being that it is a mundane action and a belittling of Shabbos. [338:8]

[446] Elya Raba 299:22; Shaareiy Teshuvah 299:2; M”B 299:40; Piskeiy Teshuvos 299 footnote 110

Other opinions: Some Poskim rule it is forbidden to even do actions of preparation from Shabbos to weekday until one hears Havdala or recites Baruch Hamavdil. [Alef Hamagen 599:5 in name of Achronim; Nitei Gavriel 28:7; Hiskashrus 1025]

Ruling of Admur: Regarding the need to say Baruch Hamavdil prior to performing Melacha Admur 299:15 states “Likewise some permit performing, after Shabbos is over but prior to saying Havdala, all Rabbinical prohibitions which are forbidden simply due to them being a mundane act.” Thus, if preparing from Shabbos to a weekday is considered a mundane act prohibition it would be permitted according to this opinion. In 338:8 Admur rules that the prohibition of preparing on Shabbos for a weekday is due to being a mundane act, and hence accordingly it would be permitted to be performed according to this opinion. However, Tzaruch Iyun if Admur’s final stance on the matter follows this opinion, as a) The first opinion holds that one may not do any of his preparations or work prior to escorting the king through Havdala. This seems to imply that even preparations of Uvdin Dechol are forbidden according to this opinion. Likewise, b) Admur never concludes that we rule like the second opinion and simply states that regarding Yom Kippur we are lenient to follow it. Vetzaruch Iyun if one can learn from Yom Kippur to other places. From here can be understood the source of the ruling of the Alef Hamagen ibid that rules stringently in this matter. It is a wonderment on the Piskeiy Teshuvos ibid that he omitted this first opinion brought in Admur. It is also a wonderment on Nitei Gavriel ibid who completely omits all the Poskim that are lenient in this matter.

[447] Admur 299:15

[448] See 299:19

[449] Chinuch Habanim Kehilchaso 110:1-17

[450] See 343:3

[451] Admur 282:16; Rama 282:4; Taz 282:3; 685:2; Bach 282; Birkeiy Yosef 284:2; Chayeh Adam 31:39; Ketzos Hashulchan 88:1; See Kaf Hachaim 685:31; Leket Yosher p. 154

Other Opinions: Some Poskim rule that a child cannot receive the Aliyah for Zachor, being that the reading is Biblical. [Rashal; Opinion brought in Rama ibid; Elya Raba 282:8; Derech Hachaim; Shaareiy Efraim 9:3; Kitzur SHU”A 79:9; M”B 282:23; Piskeiy Teshuvos 282:8]

[452] The reason: Although the Parsha of Zachar is a Biblical obligation for every Jewish person hear, and a child who is not obligated in the Mitzvah cannot for the obligation for anyone else, nevertheless, [since] today the Baal Korei reads it aloud on behalf of the congregation and fulfills their obligation for them, [therefore there is no issue with a child getting an Aliyah]. [Admur ibid; M”B 282:23]

[453] Birkeiy Yosef 284:2; Kaf Hachaim 282:40; Piskeiy Teshuvos 282:8

[454] Chinuch Habanim Kehilchaso 116:1-41

^[455] M”B 694:5

[456] Rama ibid; Rav Ovadia Bartenura

[457] Tosafus Yom Tov brought in M”A 694:3; M”B 694:5

[458] Hagahos Maimanis writes that women are obligated to give the Half Shekel. The M”A 694:3 however questions this ruling saying he does not know of a source for it. Kaf Hachaim 694:27 explains the source for the Hagahos Maimanis is from the words “Lechaper Al Nafshoseichem” and since women also need atonement therefore, they are also to give.

[459] Daas Torah 694; Orchos Chaim; Leket Yosher (student of Terumos Hadeshen); See Darkei Chaim Veshalom 843; Sheivet Halevy 7:183; Piskeiy Teshuvos 694:5 footnote 31; Sefer Haminhagim p. 172 [English Edition]

Background and Other Opinions: The M”B 694:5 omitted the custom of giving on behalf of one’s wife and female children [although he does write a pregnant woman gives on behalf of her fetus], as rules the M”A 694:3 that women are exempt from giving the half Shekel. [Piskeiy Teshuvos 694:5] So also rules Siddur Yaavetz that one only gives on behalf of his male family members. Nevertheless, despite these opinions, the custom is to give the half Shekel on behalf of all family members, including one’s wife and female children. [Daas Torah 694; Orchos Chaim; Leket Yosher (student of Terumos Hadeshen); See Darkei Chaim Veshalom 843; Sheivet Halevy 7:183; Piskeiy Teshuvos 694:5 footnote 31.]

The Chabad custom: In Sefer Haminhagim p. 172 [English Edition] it is recorded the custom of the Rebbe to give the half Shekel on behalf of his family, including his wife and children. Although there it is stated explicitly that this is not meant as a directive for the public, nevertheless in Sichas Taanis Esther 1989 the Rebbe explicitly stated that the custom is to give for one’s entire household.

[460] M”B 694:5; Poskim brought in previous footnote; Sefer Haminhagim p. 172 [English Edition]

[461] See previous footnote and Poskim there

[462] Darkei Moshe 694:1 “A pregnant woman gives on behalf of her fetus”; Elya Raba brought in M”B 694:5; Kaf Hachaim 694:24

The reason: The above custom to give three half coins even on behalf of a fetus is hinted to from the verse “Zeh Yitnu Kol Haubar” which through a play of words can be translated as fetus. [Darkei Moshe ibid]

[463] Sefer Hasichos 1992 p. 787

[464] M”A 694:3

[465] However, regarding female children, or one’s wife, one does not have to give on their behalf every year if he does not choose to do so. [Tiferes Adam 3:21; Piskeiy Teshuvos 694:5]

[466] The reason: As according to the Rama until the age of twenty the children are exempt. However according to those which obligate the child from the age of 13 then from that age and onwards the father is exempt from giving on his behalf.

[467] Nitei Gavriel 1:8

[468] Encyclopedia Talmudit Vol. 16 p. 192; Chinuch Habanim Kihilchaso 78:1-26; 79:1-22

[469] Admur 616:9

[470] Admur 616:9; M”A 550:2; Elya Raba 550:7; P”M 550 A”A 2; M”B 550:5; Biur Halacha 550 “Hakol Chayavim”; Kaf Hachaim 550:1

[471] There is no source in Poskim for educating a child to fast the three fasts prior to his Bar/Bas Mitzvah. On the contrary, it is forbidden to force the child to do so, if they do not desire to fast. On the other hand, if they desire to fast, there is no need for the parent to stop them; See Rav SZ”A in Halichos Shlomo Moadim 13:3;  Shaareiy Nechama 3

[472] Chayeh Adam 133:6; M”B ibid; Kaf Hachaim 550:9; Piskeiy Teshuvos 550 footnote 10

Other Opinions: Some Poskim rule that children [of nine years old] are to be educated to fast for a few hours into the day just as is the law on Yom Kippur, as rules Admur 616:5. [see Poskim in next footnote]

[473] Erech Hashulchan 554:2 and Beis Hillel brought in Kaf Hachaim 554:23; Siddur Yaavetz; Chanoch Lenaar 21 footnote 9; Beir Moshe 8:98; Piskeiy Teshuvos 554:9 that so is the custom; Nitei Gavriel 64:2

^[474]  Both boys and girls.

^[475]  Such as if they normally eat at 2:00 they are to eat at 3:00 and so on and so forth in accordance to the amount of delay that the child can handle. [Admur 616:5]

[476] Admur 616:10 regarding even Yom Kippur

[477] M”A 550:2; Rameh 111; P”M 549 A”A 7; Chayeh Adam ibid; M”B ibid; brought in Kaf Hachaim 549:8 and 550:9

[478] Some write this is starting from age nine. [See Piskeiy Teshuvos 550 footnote 11]

[479] Birkeiy Yosef 549:1; Daas Torah; Kaf Hachaim 549:8 and 550:9; Beir Moshe 8:95

[480] Beir Moshe ibid; Piskeiy Teshuvos 550:3

[481] Shevet Halevi 8:131; Piskeiy Teshuvos 565:1; Chinuch Habanim Kihilchaso 84:9-10

[482] Rama Y.D. 265:4; Admur 621:4 and 6 regarding Tishe Beav; Michaber 559:7 [unlike YD. 265:4]; M”A 559:9; Beir Heiytiv 621:11; See Shevach Habris 18:19; Pesakim Uteshuvos 265:15 See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 257-258 footnotes 180-190

Other opinions: Some Poskim rule that no blessing is to be said over the wine on a fast day, with exception to the three fasts other than Yom Kippur and Tishe Beav, and even then, only if the Yoledes is not fasting and can be given the wine to drink. [Michaber Y.D. 265:4]

[483] See Admur 621:5; M”A 559:9; Beir Heiytiv 621:11

[484] Chinuch Habanim Kihilchaso Chapters 80-86

[485] Michaber 551:14; Terumos Hadeshen 152; Chinuch Habanim Kihilchaso 80:19-23

[486] The reason: As public mourning applies to children for Chinuch purposes. However private mourning does not. [M”A 551:38]

[487] Chayeh Adam 133:18; Ben Ish Chaiy Devarim 6; Shaar Hatziyon 551:91; Aruch Hashulchan 551:31; Kaf Hachaim 551:173

[488] Elya Raba 551:31; Levush 551:14

[489] Chayeh Adam 133:18, brought in M”B 551:82 and Kaf Hachaim 551:175

[490] Piskeiy Teshuvos ibid and Nitei Gavriel 49:15 based on 531:6 and the commentaries there [M”B 531:6] regarding the allowance to cut a child’s hair during Chol Hamoed.

[491] Shivim Temarim 14 [From letter of law is permitted, but nest is to differ until after]; Igros Kodesh 18:361; Igros Kodesh 24:355 [Do after Tisha B’av]; Shevach Habris 2:5 [Do on 10^th after midday]; Mishnas Yaakov 551 in name of Satmar Rebbe; Chanoch Lanaar 21:22; Piskeiy Teshuvos 551:44 footnote 231that so is the custom

Other customs: Some Poskim rule one may even initially perform the Upsherinish if the child turn three years old up until; the week of Tisha B’av. [Nitei Gavriel 8:14 in name of Tzanzer Rebbe; Piskeiy Teshuvos 551:44]

[492] Shevach Habris ibid

[493] Igros Kodesh 24:355

[494] This would seemingly follow the same leniencies as the previous case and following case.

[495] Chinuch Habanim Kihilchaso 82:11-14

[496] Koveitz Mibeis Levi 1:56; Piskeiy Teshuvos 493 footnote 37

[497] Michaber Y.D. 396:3; Tur in name of Rosh; Shach in Nekudos Hakesef 340:15 based on Rosh and Tur and Michaber 396; M”A 551:38; Rokeiach Aveilus 314; Degul Merivava 340; Yad Avraham 381; Beis Hillel 381 based on Rashi Taanis 12b; Levushei Serud 340:15; Chochmas Adam 152:17; Pischeiy Teshuvah 340:10; Igros Moshe 1:124; Nitei Gavriel 105:25; and many Poskim in 127 footnote 1; See Pnei Baruch 25 footnote 9 See Pnei Baruch 25; Nitei Gavriel 127

[498] M”A 551:31 “It is implied that it is permitted to give meat and wine to a child this week [of Tishe Beav], as to begin with they were not accustomed to be stringent with a child, however only if he is not of age of mourning” based on Rama 551:10  who permits giving wine of Havdalah to child, and based on Hagahos Maimanis Minhagei Av 59, as explained in Machatzis Hashekel ibid [The M”A ibid negates the argument that the Rama’s allowance is limited to when there is a Mitzvah need involved in the eating or drinking, and proves that it applies in all cases]; Makor Chaim 551:9; Chayeh Adam 133:16; Divreiy Yatziv 2:236; Chanoch Lanaar 21 footnote 5; Or Letziyon 1:33; Yalkut Yosef; Piskeiy Teshuvos 551:41 [that this applies even according to the M”B brought next]; See Nitei Gavriel 38:1;

[499] Igros Moshe 4:21-4; Likkutei Sichos 37 p. 122; Koveitz Mibeis Levi 1:57; Halichos Bas Yisrael 24:5; Piskeiy Teshuvos 493 footnote 37; Nitei Gavriel 53:4-5 and footnotes 8-9

[500] Halichos Bas Yisrael 24:5; Piskeiy Teshuvos 493 footnote 37

[501] Hiskashrus based on Likkutei Sichos 37 p. 122 “In order for the rally to be permitted according to all it should be connected to a Siyum  Misechta.” The Rebbe does not make clear as to whether this is done to allow live music, recorded music or simply singing and dancing.

[502] Explanation: Regarding mourning laws applicable after the passing of a relative, we rule that they do not have to be followed by children below the age of bar and bas mitzvah. [Michaber Y.D. 396:3; Tur in name of Rosh; Shach in Nekudos Hakesef 340:15 based on Rosh and Tur and Michaber 396; M”A 551:38; Rokeiach Aveilus 314; Degul Merivava 340; Yad Avraham 381; Beis Hillel 381 based on Rashi Taanis 12b; Levushei Serud 340:15; Chochmas Adam 152:17; Pischeiy Teshuvah 340:10; Igros Moshe 1:124; Nitei Gavriel 105:25; and many Poskim in 127 footnote 1; See Pnei Baruch 25 footnote 9 See Pnei Baruch 25; Nitei Gavriel 127] However, mourning laws that are applicable to the public due to tragic occurrences are applicable even to children. [M”A 551:31 “It is implied that it is permitted to give meat and wine to a child this week [of Tishe Beav], as to begin with they were not accustomed to be stringent with a child, however only if he is not of age of mourning” based on Rama 551:10  who permits giving wine of Havdalah to child, and based on Hagahos Maimanis Minhagei Av 59, as explained in Machatzis Hashekel ibid [The M”A ibid negates the argument that the Rama’s allowance is limited to when there is a Mitzvah need involved in the eating or drinking, and proves that it applies in all cases]; Makor Chaim 551:9; Chayeh Adam 133:16; Divreiy Yatziv 2:236; Chanoch Lanaar 21 footnote 5; Or Letziyon 1:33; Yalkut Yosef; Piskeiy Teshuvos 551:41 [that this applies even according to the M”B brought next]; See Nitei Gavriel 38:1;] Thus, just like adults may not listen to music during the period of Sefira in which we mourn the passing of the students are Rabbi Akiva, or the three weeks, so too, children also may not listen to music. [Igros Moshe 4:21-4; Likkutei Sichos 37 p. 122; Koveitz Mibeis Levi 1:57; Halichos Bas Yisrael 24:5; Piskeiy Teshuvos 493 footnote 37; Nitei Gavriel 53:4-5 and footnotes 8-9;] Nonetheless, children who are below the age of Chinuch do not need to be stringent in this matter especially when it is for the sake of keeping them occupied, and not simply for them to rejoice. [Igros Moshe 4:21-4; Halichos Bas Yisrael 25:4; Nitei Gavriel 53: 5 and footnote 9] Furthermore even children are above the age of Chinuch, although they are not initially to listen to music, if it is necessary for the sake of the sanity of the home to keep them calm and occupied then there is room to be lenient to put on a music video for them such as uncle Moishe, as the main restriction against listening to music is only when it is done for purposes of rejoicing and not when done for ulterior purposes.

[503] Igros Moshe 4:21-4; Halichos Bas Yisrael 25:4; Nitei Gavriel 53: 5 and footnote 9

[504] Igros Moshe 4:21-4; Likkutei Sichos 37 p. 122; Koveitz Mibeis Levi 1:57; Halichos Bas Yisrael 24:5; Piskeiy Teshuvos 493 footnote 37; Nitei Gavriel 53:4-5 and footnotes 8-9;

[505] M”A ibid; Chayeh Adam ibid; All Poskim ibid in first footnote, and so agrees: Or Letziyon 1:33; Yalkut Yosef; Divreiy Yatziv 2:236 regarding chicken

[506] Birkeiy Yosef 551:9; Zechor Leavraham 3:31; Kaf Hachaim 551:212; Chinuch Habanim Kihilchaso 82:15-16

[507] Michaber 551:18; Hagahos Maimanis; Rokeiach 309; Midrash Eicha Rabasi; Midrash Tehillim 58; Sefer Shemiras Haguf Vihanefesh [Lerner] 135:4-6; Chinuch Habanim Kihilchaso 82:17-24

[508] Some Poskim rule that one is to especially be careful from Rosh Chodesh Av until the 16^th of Av. [Pesachim 111b; Mahrash Yafeh  in Yifei Anaf on Midrash Raba Eicha 1; Birkeiy Yosef 551; Pesach Eiynayim on Pesachim ibid; Rashash Pesachim ibid; Biur Halacha 551:18]

[509] Levush 551; Kaf Hachaim 551:230

[510] Taz 551:18; Levush 551; Mamar Mordechai 551:17; M”B 551:103; Kaf Hachaim 551:231

[511] Piskeiy Teshuvah 551:57

[512] Ashel Avraham of Butshetch 551

[513] Peri Megadim 551 M”Z 18 “Even any type of hitting should be avoided.”; Kaf Hachaim 551:232

[514] Ashel Avraham of Butshetch 551

[515] Ashel Avraham of Butshetch 551

[516] Peri Megadim 551 M”Z 18; Levush 551; Siddur Yaavetz

[517] Tosefes Chaim Chayei Adam 133:17

[518] Chinuch Habanim Kihilchaso Chapters 81:1-26

[519] M”A 551:31 “It is implied that it is permitted to give meat and wine to a child this week [of Tishe Beav], as to begin with they were not accustomed to be stringent with a child, however only if he is not of age of mourning” based on Rama 551:10  who permits giving wine of Havdalah to child, and based on Hagahos Maimanis Minhagei Av 59, as explained in Machatzis Hashekel ibid [The M”A ibid negates the argument that the Rama’s allowance is limited to when there is a Mitzvah need involved in the eating or drinking, and proves that it applies in all cases]; Makor Chaim 551:9; Chayeh Adam 133:16; Divreiy Yatziv 2:236; Chanoch Lanaar 21 footnote 5; Or Letziyon 1:33; Yalkut Yosef; Piskeiy Teshuvos 551:41 [that this applies even according to the M”B brought next]; See Nitei Gavriel 38:1

Other Opinions: Some Poskim rule one may not give children meat or wine during the nine days. [Elya Raba 551:24; Degul Merivava 551:9, brought in Shaareiy Teshuvah 551:30, in negation of M”A ibid, based on the ruling of Rama 551:9 that the Shochtim stop Shechting during the nine days, and that children may only drink wine by Havdalah since it is a Mitzvah; M”B 551:70; Kaf Hachaim 551:155] Some Poskim rule that this applies to children of all ages. [Implication of Poskim ibid and Elya Raba ibid “Even complete children”] The Piskeiy Teshuvos ibid footnote 214 concludes that so is the custom of the world.

[520] M”A ibid; Makor Chaim 551:9; Chayeh Adam 133:16; All Poskim ibid

Other Opinions: Some Poskim rule that all children below Bar and Bas Mitzvah may eat meat until the week of Tisha B’av. [Chanoch Lanaar ibid based on Chayeh Adam, brought in M”B 551:82; However, see Chayeh Adam 133:16 from whom it is clearly implied that the prohibition for children of age of mourning begins from Rosh Chodesh] See regarding that all children below bar and bas Mitzvah are exempt from Aveilus restrictions after the loss of a relative r”l: Michaber Y.D. 396:3; Tur in name of Rosh; Shach in Nekudos Hakesef 340:15 based on Rosh and Tur and Michaber 396; M”A 551:38; Rokeiach Aveilus 314; Degul Merivava 340; Yad Avraham 381; Beis Hillel 381 based on Rashi Taanis 12b; Levushei Serud 340:15; Chochmas Adam 152:17; Pischeiy Teshuvah 340:10; Igros Moshe 1:124; Nitei Gavriel 105:25; and many Poskim in 127 footnote 1; See Pnei Baruch 25 footnote 9 See Pnei Baruch 25; Nitei Gavriel 127

[521] Piskeiy Teshuvos 551:41 footnote 179 in name of Chavos Yair and Meiam Loaz

[522] M”A ibid; Chayeh Adam ibid; All Poskim ibid in first footnote, and so agrees: Or Letziyon 1:33; Yalkut Yosef; Divreiy Yatziv 2:236 regarding chicken

[523] M”B ibid and all Poskim ibid who argue on M”A ibid at the very least would hold that children who have reached the regular age of Chinuch are prohibited, even if they have not yet reached the age of Chinuch for mourning; See Divreiy Yatziv 2:236; Chanoch Lanaar 21 footnote 5; Piskeiy Teshuvos 551:41

[524] Piskeiy Teshuvos 551 footnote 214

[525] Elya Raba ibid; Kaf Hachaim ibid

[526] Igros Moshe 4:21

[527] Chinuch Habanim Kihilchaso Chapters 81:1-26

[528] Rama 551:10

Other Opinions: Some Poskim rule one is to drink the wine himself by Havdala and is not required to give it to a child. [Michaber 551:10] This is the Sefaradi custom. [Kaf Hachaim 551:152] And so is followed even by some Ashkenazim. [Leket Yosher p. 210 that so did Terumos Hadeshen; Siddur Yaavetz; Darkei Chaim Veshalom 668] Some Poskim rule one is not to say Havdala over wine but rather over beer although some are accustomed to drink wine. [Aruch Hashulchan 551:26] See Hiskashrus on the nine days for a story recorded of the Rebbe that he told the person saying Havdala to give the wine to a child who was 11 years old.

[529] Based on 190:4

[530] Based on 295:4 that only one who fulfills their Havdala obligation may drink the wine, and women and girls are disputed in whether they are obligated in Havdala.

[531] Based on 190:4

[532] Kitzur Halachos 295 footnote 5 based on 295:4 that only one who fulfills their Havdala obligation may drink the wine. Vetzaruch Iyun Gadol on their ruling.

[533] M”A 551:31; Ashel Avraham Butchach 551; This means the child is not yet old enough to understand the mourning period.

Other opinions: Some write the custom is to give it to any child below Bar Mitzvah. [Orchos Rabbeinu; Piskeiy Teshuvos 551:35]

[534] Even if it is more than a Revius. [Piskeiy Teshuvos 551:35]

[535] Rama ibid

[536] Implication of Rama ibid and Setimas Kol Haposkim; Ashel Avraham 551; Aruch Hashulchan 551:26 that is is custom of some; Salmas Chaim 224; Imrei Yosher Minhagei Chazon Ish p. 4; Nitei Gavriel 9 and footnote 13; See regarding Motzei Tishe Beav on Sunday: Birkeiy Yosef 556:3; Shraga Hameir 7:71; Az Nidbaru 11:48

The reason: As initially one is to recite Havdala over wine. [See Admur Admur 296:8; 272:2; 600:6; M”A 272:3; 600:1; See Elya Raba 272:4; Birkeiy Yosef 272:2]

Other Opinions: Some Poskim rule one is not to say Havdala over wine but rather over beer. [Aruch Hashulchan 551:26] See regarding Motzei Tishe Beav on Sunday: Kaf Hachaim 556:9; Minchas Yitzchak 8:30; Kinyan Torah 2:111

[537] Chinuch Habanim Kihilchaso Chapters 81:25

[538] Michaber 551:14; See Piskeiy Teshuvos 551:45; Nitei Gavriel chapter 36; Chinuch Habanim Kihilchaso 80:1-18

[539] Michaber ibid

The reason: As although private mourning does not apply to children, public mourning applies to children for either Chinuch purposes or for purposes of Agmas Nefesh. [M”A 551:38; Terumos Hadeshen 152] Seemingly, the practical ramification between the two reasons [Chinuch or Agmas Nefesh] is regarding a child that is below the age of Chinuch, as according to the reason of Agmas Nefesh it would apply to children of any age [see Michaber Y.D. 340:27; Moed Katan 14b; Derisha, brought in Rav Akiva Eiger 340:27; Bach 340] and so is implied in Rama ibid that it applies to even children in diapers. However see P”M 551 A”A 38 who states it only applies to the age of Chinuch. See Nitei Gavriel 36 footnote 8]

[540] P”M 551 A”A 38 in implication of Rama here; Chayeh Adam 133:18, brought in M”B 551:82, Kaf Hachaim 551:175

[541] Elya Raba 551:31 in name of Levush, following Rama 551:3 and 4 that we are stringent beginning from Rosh Chodesh Av, brought in M”B and Kaf Hachaim ibid

[542] Rama ibid

The reason: As such a washing is not done for purposes of Simcha. [Levush 551; Kaf Hachaim 551:178] Alternatively, as they need the clothing and the Sages did not make a decree that cannot be upheld. [Kaf Hachaim ibid]

[543] Rama ibid states “However those clothing which the children urinate and have bowel movements in, may certainly be washed. Furthermore, it is customary to wash even the clothing of the other children.”

[544] Chayeh Adam 133:18; Shaar Hatziyon 551:91; Ben Ish Chaiy Devarim 6; Kaf Hachaim 551:179

[545] Levush 551, brought in P”M 551 A”A 38-39

[546] P”M 551 A”A 38

[547] P”M 551 A”A 39 in implication of Darkei Moshe and Beis Yosef; See P”M 551 A”A 38 that at the very least, even the original prohibition written in Michaber must refer to from the age of Chinuch and higher, which is 6-7 years old, as below Chinuch there is no reason to be Machmir.

[548] Piskeiy Teshuvos 551:45

[549] M”A 551:39; Elya Raba 551:31; Chayeh Adam 131:18; M”B 551:83; Ben Ish Chaiy Devarim 4; Kaf Hachaim 551:82

[550] M”A ibid allows doing it by a river even though it is in public and the Machatzis Hashekel and Levushei Serud ibid explain that one is only required to do it in private if he has the ability to do so and the washing quality will be equal to that of the public washing.

[551] M”A 551:39; Elya Raba 551:31; Chayeh Adam 131:18; M”B 551:83;Mateh Moshe 702; Hagahos Maimanis

Other opinions: Some Poskim rule one may wash even many clothing at a time, such as 4-5 clothing. [Shulchan Gavoa 551:24, brought in Kaf Hachaim 551:177

[552] Kaf Hachaim 551:177; See Nitei Gavriel 36:4

[553] Beir Moshe 7:32; Shraga Hameir 6:162; Piskeiy Teshuvos 551:45; Nitei Gavriel 36:4; See Minchas Yitzchak 8:50

[554] Mahariy Bruno 11; Kneses Hagedola 551:7; Kaf Hachaim 551:178 and 180

[555] Toras Chaim Sofer 551:30, brought in Nitei Gavriel 36:1, as in such a case one may rely on those Poskim who rule even according to the Rama the prohibition only begin the week of Tisha B’av.

[556] See M”A 551:38 that the reason for this prohibition is to educate the child; Nitei Gavriel 36:2

Other opinions: Some Poskim rule it is permitted for a child to wash their own clothing. [Maharil Tisha B’av; Rokeiach 310]

[557] Beir Moshe 7:32; Piskeiy Teshuvos ibid; Nitei Gavriel 36:7

[558] Mishnas Yaakov 551 based on M”A 551:25; Piskeiy Teshuvos 551:27 footnote 148 and 551:45; Chinuch Habanim Kihilchaso 82:6-10

[559] As, just as we permit washing the clothing of such children, so too one may purchase new clothing for such children as we find in the Poskim [M”A 551:25] that buying new clothing is even less severe than laundering them. [ibid]

[560] See Admur 616:3-4 regarding Yom Kippur; Piskeiy Teshuvos 551:52; Chinuch Habanim Kihilchaso 82:1-5

[561] Chanoch Lanaar 21:4

[562] Kaneh Bosem 1:32

[563] Chinuch Habanim Kihilchaso Chapters 80:24

[564] Chinuch Habanim Kihilchaso 84

[565] Admur 616:9

[566] Admur 616:9; Elya Raba 549:7; Kaf Hachaim 550:1; Biur Halacha 550 “Hakol Chayavim”

Two hairs: The above law only applies if the child has reached puberty which means that he or she has grown two pubic hairs. If the child has reached this age but does not have two pubic hairs, then although he or she must keep all the commands out of doubt that perhaps he or she grew the hairs and they fell off, nevertheless the child is not required to fast any of the Rabbinical fasts. [Admur ibid; M”A 616:3; Elya Raba 616 [unlike ruling in 550]; P”M 616 A”A 3 [unlike ruling in 550]; M”B 616:13 [unlike ruling in 550]; See Shevet Halevi 6:122; Beir Moshe 8:96; Piskeiy Teshuvos 550:5 that the ruling in 616 is the letter of the law while the ruling in 550 is the custom. Accordingly, even according to Admur there is room for them to fast, according to the custom. Vetzaruch Iyun]

Other Poskim: Some Poskim rule the child must fast even the Rabbinical fasts once he or she reaches 13/12 even if the child has not yet grown two hairs. [Elya Raba 550:7 [unlike ruling in 616]; P”M 550 A”A 2 [unlike ruling in 616]; Biur Halacha 550 “Hakol” [unlike ruling in 616]; Kaf Hachaim ibid]

[567] Admur 616:9; M”A 550:2; Elya Raba 550:7; P”M 550 A”A 2; M”B 550:5; Biur Halacha 550 “Hakol Chayavim”; Kaf Hachaim 550:1

[568] There is no source in Poskim for educating a child to fast the three fasts prior to his Bar/Bas Mitzvah. On the contrary, it is forbidden to force the child to do so, if they do not desire to fast. On the other hand, if they desire to fast, there is no need for the parent to stop them; See Rav SZ”A in Halichos Shlomo Moadim 13:3;  Shaareiy Nechama 3

[569] Chayeh Adam 133:6; M”B ibid; Kaf Hachaim 550:9; Piskeiy Teshuvos 550 footnote 10

Other Opinions: Some Poskim rule that children [of nine years old] are to be educated to fast for a few hours into the day just as is the law on Yom Kippur, as rules Admur 616:5. [see Poskim in next footnote]

[570] Erech Hashulchan 554:2 and Beis Hillel brought in Kaf Hachaim 554:23; Siddur Yaavetz; Chanoch Lenaar 21 footnote 9; Beir Moshe 8:98; Piskeiy Teshuvos 554:9 that so is the custom; Nitei Gavriel 64:2

^[571]  Both boys and girls.

^[572]  Such as if they normally eat at 2:00 they are to eat at 3:00 and so on and so forth in accordance to the amount of delay that the child can handle. [Admur 616:5]

[573] Admur 616:10 regarding even Yom Kippur

[574] M”A 550:2; Rameh 111; P”M 549 A”A 7; Chayeh Adam ibid; M”B ibid; brought in Kaf Hachaim 549:8 and 550:9

[575] Some write this is starting from age nine. [See Piskeiy Teshuvos 550 footnote 11]

[576] Birkeiy Yosef 549:1; Daas Torah; Kaf Hachaim 549:8 and 550:9; Beir Moshe 8:95

[577] Beir Moshe ibid; Piskeiy Teshuvos 550:3

[578] Nitei Gavriel 64:1

[579] Kaf Hachaim 554:53 in name of Tosefes Chaim 155:10

[580] I have not found this explicit in the Poskim. However, see Nitei Gavriel 64:2 for a similar ruling; See also Likkutei Dibburim, vol. 4, p. 1418 that the Rebbe Rashab allowed his son to fast on Yom Kippur from age seven!

[581] See Piskeiy Teshuvos 556:4; Chinuch Habanim Kihilchaso 84:17-20

[582] Divrei Yatziv 243

[583] SSH”K 62:45; Nitei Gavriel 95:7

[584] Divrei Malkiel 5:130; Yad Sofer 7; See Yad Efraim on M”A 554:9

[585] Maharsham 3:363; Avnei Nezer 426; Mishneh Sachir 2:147

[586] Nitei Gavriel 64:5

[587] Chinuch Habanim Kihilchaso 84:1

[588] 557:1

[589] Rama ibid; M”A 557:1; Beis Yehuda 2:87; Chayeh Adam 135:23; Admur 618:8 and Michaber 618 regarding Yom Kippur

Other opinions: Some Poskim question whether Nachem is to be recited and rule it is not to be said. [Taz 618 regarding Yom Kippur; Elya Raba 557:3; Birkeiy Yosef 557:2 in name of Poskim; Shaareiy Teshuvah 557:1; M”B 557:5; Kaf Hachaim 557:11 concludes it is not to be said prior to Boneh Yerushalayim, but rather prior to Harachaman] Other Poskim rule it is only to be recited from the time of Mincha and onwards. [Ben Ish Chaiy Devarim]

[590] M”A 557:1; M”B 557:5

[591] M”A 557:1; Chayeh Adam 135:3

[592] Shaar Hakolel 34:9

[593] Piskeiy Hasiddur 185; See however M”B ibid Kaf Hachaim ibid and Hiskashrus 889 who writes it is to be recited in Harachaman, See Nitei Gavriel Bein Hametzarim 66:11

[594] Siddur Yaavetz; Nitei Gavriel 66:11

[595] Kaf Hachaim 554:53 in name of Tosefes Chaim 155:10

[596] Chinuch Habanim Kihilchaso 84:2-5

^[597] Admur 616:2 regarding Yom Kippur; Nitei Gavriel 74:3 and Piskeiy Teshuvos 554:14 that the same applies for Tisha B’av, based on M”A 551:38; Shaar Hatziyon 551:91

The reason: Being that for a child there is no oppression involved in the child not wearing leather shoes Thus there it is forbidden for an adult to place it on him, just like its forbidden for an adult to feed a child non kosher food irrelevant of the child’s age. [Admur ibid]

[598] Chochmas Adam 152:17; Zera Emes 3:616

[599] Piskeiy Teshuvos 554:15

[600] Piskeiy Teshuvos ibid

[601] See Admur 616:3-4 regarding Yom Kippur; Chinuch Habanim Kihilchaso 84:6

[602] Michaber ibid; Chinuch Habanim Kihilchaso 85:1-17

[603] M”A 554:2 learns that the prohibition is on the children to learn since it gives them joy to learn to read. Accordingly, one may not learn with them even subjects pertaining to Tisha B’av. [M”B 554:2]

[604] Taz 554:1 brought in M”B ibid

[605] P”M 554 M”Z 1

[606] Rama Y.D. 265:4; Admur 621:4 and 6 regarding Tishe Beav; Michaber 559:7 [unlike YD. 265:4]; M”A 559:9; Beir Heiytiv 621:11; See Shevach Habris 18:19; Pesakim Uteshuvos 265:15 See Encyclopedia Talmudit Vol. 4 Erech Bris Mila p. 257-258 footnotes 180-190; Chinuch Habanim Kehilchasa 97:1-15

Other opinions: Some Poskim rule that no blessing is to be said over the wine on a fast day, with exception to the three fasts other than Yom Kippur and Tishe Beav, and even then, only if the Yoledes is not fasting and can be given the wine to drink. [Michaber Y.D. 265:4]

[607] See Admur 621:5; M”A 559:9; Beir Heiytiv 621:11

[608] Chinuch Habanim Kihilchaso 84:7-8

[609] Shevet Halevi 8:131; Piskeiy Teshuvos 565:1; Chinuch Habanim Kihilchaso 84:9-10; 12

[610] Chinuch Habanim Kihilchaso 86:1-7

[611] Orchos Rabbeinu p. 148; Piskeiy Teshuvos 561:4; Chinuch Habanim Kihilchaso 86:1-4

[612] Shaar Hatziyon 560:25