Chapter 17: Talmud Torah ā The Mitzvah to teach Torah to oneās children [1]
Introduction: The Centrality of Torah Study in Chinuch
The study of Torah is the heart and soul of Jewish education. More than any other subject, Torah learning shapes a childās beliefs, values, character, and relationship with Hashem. It is through Torah study that a child learns not only what Judaism requires, but also develops a deep appreciation for the wisdom, beauty, and holiness of Torah itself.
Indeed, the primary focus of chinuch throughout the generations has been to raise children who view Torah not merely as a subject to be studied, but as the center of Jewish life. Accordingly, one of the greatest responsibilities of parents is to instill within their children a genuine love, appreciation, and desire for Torah learning.
Educating Sons
Regarding sons, the obligation is especially direct and extensive. Parents are responsible to ensure that their sons learn Torah and become accustomed to studying it consistently. The goal is not merely that a child knows Torah, but that he becomes a lifelong student of Torah who seeks opportunities to learn whenever possible. Children should be educated to understand that Torah is not simply one mitzvah among many, but the foundation upon which all mitzvos rest. They should be encouraged to utilize available time for Torah study and to view learning not as a burden, but as a privilege and source of joy.
Educating Daughters
Although the formal obligations of Torah study differ between men and women, the importance of Torah education for daughters cannot be overstated. Daughters should likewise be educated in Torah appropriate to their obligations and role, and should develop a deep appreciation for Torah, Torah scholars, and Torah learning.
A Jewish home thrives when both sons and daughters recognize the value and centrality of Torah. Daughters should be taught to respect Torah scholars, appreciate those who dedicate themselves to Torah study, and understand the unique role that Torah plays in preserving and transmitting Judaism from generation to generation.
Love and Respect for Torah
Beyond the technical obligation to study, children should be educated to revere Torah itself. They should learn to honor Torah scholars, respect Torah institutions, cherish Torah books, and appreciate those who devote their lives to learning and teaching Torah.
A child who grows up seeing Torah honored in the home, hearing his parents speak positively about Torah scholars, and witnessing the joy that Torah brings to family life will naturally absorb these values. Conversely, no amount of formal learning can replace the impression created by a home that visibly treasures Torah.
The ultimate goal of Torah chinuch is therefore not merely to produce knowledgeable children, but to raise boys and girls who love Torah, respect Torah, support Torah, and understand that Torah is the greatest treasure possessed by the Jewish people.
Educating for Self-Sacrifice in Torah[2]
A fundamental principle of Torah education is to instill within children a willingness to make sacrifices for Torah and mitzvos. The Rebbe illustrates this through a story about the Tzemach Tzedek as a young child. Although he was only about eight years old, he possessed an intense desire not only to learn the revealed parts of Torah but also to hear the Chassidic discourses delivered by his grandfather, the Alter Rebbe. On occasions when only select individuals were permitted to enter the room, the Tzemach Tzedek secretly climbed into the oven adjacent to the room and pressed his ear against the wall in order to hear the maamar. He remained there even when smoke began filling the oven and those preparing the fire unknowingly added more wood, placing him in real danger, because he did not want to miss a single word of Torah. When the incident became known, the Alter Rebbe responded that āTorah is acquired through self-sacrifice.ā
The lesson drawn from this story is not merely about the greatness of a unique individual. Since such accounts were preserved and transmitted, they serve as guidance for every generation. The message is that Torah education must cultivate dedication, commitment, and a willingness to exert oneself for Torah from a young age. Children should be taught that Torah is not just another subject to be studied when convenient, but something precious for which effort and sacrifice are worthwhile. This does not mean placing children in danger, Heaven forbid, but rather instilling within them the attitude that spiritual growth requires commitment. According to the Rebbe, educating children with this sense of mesirus nefesh from an early age is essential not merely for producing great scholars, but for ensuring that they grow into steadfast Jews whose lives are guided by Torah and mitzvos.
Torah Study Trauma
A subject that deserves special attention is what may be termed āTorah study trauma.ā While Torah study is the foundation of Jewish life and one of the most important aspects of chinuch, not every child is built the same way. Throughout Jewish history, there were always different personalities, different strengths, and different levels of scholastic ability. Not every child was destined to become a great Torah scholar, and not every child was capable of sitting and learning for long hours each day.
Indeed, Chazal themselves describe a natural educational progression in which large numbers of students began learning, while progressively fewer advanced to each higher level of Torah study. This demonstrates that Torah education historically recognized that children possess differing talents and abilities. Not everyone was expected to emerge as a master of advanced Torah scholarship. Some excelled in Mikra, others in Mishnah, others in Gemara, and only a select number continued to become the leading Torah scholars and teachers of the next generation.
Some children struggle due to learning disabilities, attention difficulties, emotional challenges, language barriers, or other objective obstacles. Others simply possess talents and personalities that are not naturally suited for intensive full-time Torah study. Yet throughout the generations, these children were nonetheless educated to be committed and observant Jews who deeply respected Torah, valued Torah scholars, and supported Torah learning even if they themselves did not become great scholars.
Unfortunately, in some educational environments, a childās worth becomes overly tied to his academic success. A child who keeps pace with the system is celebrated, while a child who struggles may feel like a failure. Over time, such children may come to associate Torah not with joy, meaning, and connection to Hashem, but with frustration, embarrassment, inadequacy, and rejection. In severe cases, children who fall out of the educational system because they could not keep up scholastically end up falling away from Judaism altogether. This phenomenon is particularly tragic because the primary goal of a yeshivah or Talmud Torah is not merely to produce children who can recite pages of Gemara by heart or master a particular number of tractates. The deeper goal is to immunize a childās soul against the temptations, pressures, and influences of the secular world. The objective is to develop a child who loves Hashem, has fear of heaven, values Torah, practices mitzvos, respects Torah scholars, and views Torah as the guiding force of his life. Success cannot be measured solely by how many pages of Gemara a child knows, but by the type of Jew he becomes.
Educational systems must therefore honestly recognize that not every child can sit and learn Gemara all day. This has always been the reality and should not be viewed as a failure. Children who are not suited for intensive full-day learning deserve every opportunity to flourish within Torah life no less than their academically gifted peers. They may have strengths in business, leadership, teaching, craftsmanship, community service, kindness, or countless other areas through which they can serve Hashem and contribute to the Jewish people.
Accordingly, both parents and educators must be sensitive to the unique capabilities of each child and avoid creating an environment in which Torah becomes associated with shame or failure. Educational systems should be designed to accommodate different strengths, learning styles, and future paths in life. A child should never be made to feel that because he is not destined to become a great Torah scholar, Torah is no longer for him. A On the contrary, children should be taught that every Jew has a portion in Torah. Some serve Torah through scholarship, others through support of Torah institutions, others through teaching, kindness, leadership, business, or communal service. All are valuable and all are needed.
The goal of chinuch is not to produce identical students. The goal is to produce committed Jews. Every child should emerge from the educational system with a love for Torah, a love for Torah scholars, a respect for those who dedicate themselves to learning, and a desire to remain connected to Torah his entire life. A child who grows into a Torah-supporting, mitzvah-observant Jew who cherishes Torah has achieved tremendous success, even if his lifeās role is different from that of a full-time Torah scholar.
The greatest failure is not that a child grows up without becoming a scholar. The greatest failure is that a child grows up feeling rejected by Torah. The goal of every parent and educator must therefore be to create a love of Torah, not a trauma of Torah study; a respect for Torah scholars, not resentment towards them; and a lifelong connection to Torah, regardless of the path through which that connection is ultimately expressed.
1. The Mitzvah of Vishinantam
A. The Biblical Obligation of Chinuch in Talmud Torah [3]
Although a child is exempt from all the Mitzvos, and even the father is not Biblically obligated to educate him in Mitzvos, but rather only Rabbinically, nevertheless, teaching Torah is a Biblical positive command. The father is commanded to teach his son Torah, even though the son himself is not obligated [to learn Torah or keep Mitzvos, and has not yet even reached the age of Chinuch[4]].[5] This Mitzvah is commonly fulfilled today by sending oneās son to cheder, in which the Milameid serves as the emissary of the father to teach his son Torah.[6] If the child remains home and does not go to school, then the obligation reverts back onto the father for him to either teach his son to or directly or to hire a teacher at home.[7] [Accordingly, all those who have sons who are being kept at home due to the closing of the schools amid the coronavirus fears must make a schedule for their sons for them to learn Torah daily, and fulfill this positive command. The father can either directly teach his son or appoint an older brother to do so. While this Biblical obligation does not extend towards daughters[8], parents should certainly also endeavor to set up a schedule for their daughters to also learn Torah during the period of time that they are out of school.[9]]
The reason: The Ramban[10] comments on the verse[11], āVishinantam Livanecha/and you shall teach your children,ā that since G-d commanded us to keep his commands, therefore we are to teach our children the commands, as otherwise how will they learn them.
B. The Eternal Impact and value of Teaching Torah to Children [12]
Teaching a Child Torah Shapes Generations: Chazal[13] teach that whenever a father teaches Torah to his son, it is considered as if he taught not only his son, but also his grandson and all future descendants until the end of time. The reason is simple. When a father invests in the Torah education of his child and raises him to value Torah and mitzvos, that child will, in turn, educate his own children in Torah. Those children will educate their children, and so on, creating an unbroken chain of Torah commitment that extends through countless generations.
The Opposite Is Likewise True: Just as Torah education creates generations of Torah observance, neglect of Torah education can have the opposite effect. When a parent is stingy with his childās Torah education, minimizes its importance, or fails to provide the child with proper Torah values, the child often grows up spiritually impoverished. The decline then continues from generation to generation. He is potentially weakening the Torah commitment of an entire future family line. The Sefarim record that any father who does not raise his children properly in the study of Torah is called an am haāaretz, and he is considered banished from Heaven. He brings harm upon himself, upon his children, and upon the entire world. Our Sages[14] said that such a father is as if he has buried his child, and he transgresses the commandment āYou shall not make for yourself an idol.ā In the end, the child becomes a ben sorer uāmoreh, a wayward and rebellious son.[15]
Children Are the Foundation of Jewish Survival: Throughout Jewish history, the Jewish people have survived not through wealth, political influence, or military strength, but through the Torah education of children. Every generation that successfully transmitted Torah to its children ensured the continuity of the Jewish people. Every generation that failed in this task placed its future at risk.
C. Hevel Pihem Shel Tinokos Shel Beis Raban ā The Power of the breath of Torah of Young Children: [16]
The Poskim[17] bring that the world stands in the merit of the Torah learning of children, Tinokos Shel Beis Raban. Torah study sustains the world and serves as a source of protection for the Jewish people throughout exile.[18] The Gemara[19] says that Jerusalem was destroyed only because the Torah study of the young children was abolished. Once their learning ceased, the city lost the protective force that had shielded it. The Zohar[20] states that angels take the Torah studied by young children and lift their breath of learning upward. From each breath a new spirit is formed, and that spirit rises to the heavens and is appointed as a guardian over the world. Through the merit of these childrenās Torah, accusations are silenced, troubles are pushed away, and entire regions are saved from Gehinnom.
The reason: The Gemara[21] states that the Torah learning of young children is more precious than that of adults being that it is untainted by sin, personal interests and worldly concerns. Their Torah is pure and sincere, and therefore possesses extraordinary spiritual power.
D. The Reward:
A Reward in This World and the Next:[22] Chazal include raising children for Torah study among the special mitzvos whose fruits a person enjoys in this world while the principal reward remains preserved for the World to Come.
E. Davening for ones Childrenās Torah Success [23]
A father and mother should constantly keep a heartfelt prayer on their lips for their children ā that they grow into Torah learners, righteous individuals, and people of refined character. They should concentrate deeply when reciting Ahavah Rabbah and the blessings over the Torah, especially on the words āand may we and our descendantsā¦ā. Likewise, when saying Uāva LeTzion, they should focus on the plea āso that we not toil in vain nor give birth for terror.ā It is well known that Rav Saadia Gaon wrote that even if a person is not worthy for God to answer his prayers, if he prays for the sake of Heaven that his children should not fall into sin, then God listens to that prayer. Throughout the generations, many great sages composed special prayers to be said at every opportune moment, asking that oneās children grow in Torah and holiness.
2. Who is obligated to teach the son Torah
A. Father versus Mothers: [24]
The Biblical obligation to teach oneās son Torah applies towards the father. However, women are not obligated in the mitzvah of Torah study and are therefore not required to teach their sons or finance their education, except as an act of charity when financially able. However, when a woman supports her husbandās or sonās Torah learningāpersonally or materiallyāshe shares significantly in their reward, since she enables the fulfillment of a commanded mitzvah. [Furthermore, every woman should make every effort to ensure that her children do not grow up ignorant of Torah, even though she is not formally commanded in this mitzvah.[25]]
B. Grandfather: [26]
If a father cannot afford or manage his childās Torah education, the obligation transfers fully to the paternal grandfather, who is halachically required to fund and arrange it just like a father. This duty is explicitly biblical and applies only to sons and grandsons through the fatherās line. In contrast, there is no formal obligation to support the Torah education of descendants through a daughter or great grandchildren from either son or daughter; such support would be considered an act of charity rather than an obligation, with priority given because of close family ties.[27] [The Gemara[28] states that Rabbi Yehoshua ben Levi said, āAnyone who teaches his grandson Torah is regarded by Scripture as if he received it directly at Mount Sinai,ā as it is written, āAnd you shall make them known to your children and your childrenās children,ā and immediately afterward, āthe day you stood before the Lord your God at Horeb.ā This is because the earlier generations possessed a greater grasp of Torah, being closer in time to the revelation at Sinai. Therefore, when a person learns Torah with his grandson, he draws the child nearer to that original moment of Sinai.[29]]
C. Personally, teaching versus sending to Cheder: [30]
By Torah law, the father is obligated either to teach his son himself or to secure a teacher who will instruct him in the entirety of the Torah. If such instruction cannot be obtained without payment, thenāeven if the father himself is incapable of teaching, and even if he lacks any ability to study at allāhe remains obligated by Torah law to hire a qualified teacher to educate his son properly, so that he will acquire knowledge of the entire Written and Oral Torah. [Although the primary mitzvah of Torah study obligates a father to teach his son Torah, nonetheless, he even initially fulfills this obligation by arranging for qualified teachers to educate his child, and is not even initially required to teach his child himself.[31] Some Poskim[32] even hold that regarding this Mitzvah we do not apply the rule of Mitzvah Bo Yoser Mibeshlucho.]
3. Who is obligated to be taught ā Sons versus Daughters: [33]
The Biblical obligation upon a father to teach Torah to his children applies specifically to his sons, as men have an obligation of studying Torah. However, there is no obligation for a father to teach his daughter Torah being that women are exempt from Torah study. Furthermore, even though women who study Torah receive reward and hence seemingly a father should be at least encouraged to teach Torah to his daughters, practically the Sages discouraged formal Torah education for daughters, particularly in the Oral Law, citing concerns about misapplication of study. Teaching her the Oral Torah is therefore likened to teaching frivolity, as it may foster cunning rather than genuine understanding. Nonetheless, women are fully obligated to learn all halakhot necessary for their religious observance and are bound by all prohibitions and nonātimeābound commandments.[34] [Despite the above ruling, some of the Rishonim[35] wrote that the father is nevertheless obligated to teach his daughter all the Mitzvahs that they are obligated in, as if she does not know the laws of Shabbos, how will she observe Shabbos? The same applies to all the mitzvot. This obligation is not due to the mitzvah of Torah study itself, but so that she will know the laws.[36] The recent Achronim[37] likewise wrote that in our times, when the traditional transmission from fathers has weakened, it is a mitzvah to teach daughters Torah, Prophets, and Writings, as well as the ethical teachings of the Sages and similar material, in order to firmly establish faith in them and commitment to the mitzvot, including the obligation of reciting blessings.]
4. The age:
- From what age?[38]
From what age is a father obligated to teach his son Torah? As soon as oneās son begins to speak[39], his father is Biblically obligated to teach him Torah. [If the father is unavailable to teach his son, then the son is to be taught through an emissary of the father.[40]]
- Until what age:[41]
There is no maximum age in which a father becomes exempt from teaching Torah to his son, and so long as a son has not studied the entire Torah and has not received the skills to do so on his own, the father remains obligated to teach him Torah irrelevant of the age of the son.
C. Hachnasah Lecheder (Areinfirinish) [42]
One of the most significant milestones in the life of a Jewish child is the formal beginning of his Torah education in a cheder or Talmud Torah, where he begins his lifelong journey of Torah learning and mitzvah observance. This transition is accompanied by a special ceremony and various customs designed to impress upon the child the sweetness, holiness, and centrality of Torah from the very outset of his education. Throughout the generations, Jewish communities marked this occasion with great excitement, joy, and reverence. The customs associated with a childās entrance into Torah study were intended to inspire within him a love of Hashem, a love of Torah, and a desire to grow into a Torah-observant and G-d-fearing Jew. Many of these customs symbolize the sweetness of Torah and seek to create a powerful and positive first impression of Torah learning that will accompany the child throughout his life. This ceremony is traditionally known in Yiddish as the Areinfirinish and in Hebrew as Hachnasah Lecheder. As numerous customs, laws, and traditions are associated with this event, and an entire volume has been devoted to the subject, the reader is referred to Volume 3 of this series for a comprehensive treatment of the laws, customs, and practical details of Hachnasah Lecheder.
5. The Hours of learning: [43]
Daytime: Children should be taught Torah throughout the day and for part of the night in order to accustom them to Torah study both by day and by night. [This however does not mean that children must learn throughout the entire day. Rather, the intent is that Torah learning should occupy the primary portion of their day, in accordance with their age, strength, and abilities.[44]]
Nighttime: Children should be taught Torah for part of the night, as stated above. [Nevertheless, no fixed amount of nighttime study is mandated. The essential point is that children develop a regular habit of learning Torah every evening.[45]]
Practical Application: In earlier generations, children were often taught Torah during part of the evening. Today, when most schools do not maintain a formal nighttime learning program, the responsibility falls upon parents to establish some form of regular evening Torah study for their children. Whether through learning with the child personally, arranging a chavrusa, or enrolling the child in an appropriate evening framework, every effort should be made to ensure that a child develops a fixed daily connection to Torah learning that extends beyond the classroom. Particular care should be taken during the longer winter nights, which provide an ideal opportunity to cultivate this important habit.
6. What to teach?
A. What to teach ā Theoretical: [46]
The father is obligated to teach his child the entire Torah, both the entire Written Torah and Oral Torah. This obligation encompasses the entire Tanach and Torah Shebichsav, ensuring that the child acquires the ability to read and accurately comprehend the Hebrew text. Additionally, the father must instruct the child in all aspects of the Oral Torah, including all the 613 Mitzvos and Halachos, along with their underlying reasons. This includes study of the Mishnayos, Talmud, and Midrashim. The curriculum should cover even those Mitzvos that are not currently applicable, as well as all scholarly opinions, regardless of whether they are accepted as law.
B. What to teach ā Practical: [47]
In the present era, since the entire Oral Torah has been committed to writing, a fatherās primary obligation is no longer to ensure that his son memorizes the entirety of the Tanach and Oral Law, but rather to provide him with the skills necessary for independent, inādepth study. This includes a strong command of the Talmud, its complex legal discussions, and the major early and later halakhic authorities, enabling the student to analyze sources and determine practical law on his own. Consequently, the common practice is to focus early education on the Chumash itself, relying on later independent study for the remainder of Tanakh. Nevertheless, core passages containing commandments must be reviewed repeatedly, as they form the foundation of talmudic interpretation. Nonetheless, the above only applies if indeed the child will be able to receive the skills of learning the entire Torah through learning the Talmud and will be motivated to do so on his own. However, if the child will not succeed in getting these skills, or if he does not have the discipline to use his skills to study the entire Torah, then the father is obligated to teach him the entire Torah as stated above.
- The Beginning of Study:[48]
At the very beginning, when he first begins to talk, he is to teach him the verse[49] of āTorah Tziva Lanu Mosheā and the first verse[50] from the Parsha of āShema Yisrael.ā [Teaching these verses root into the young child belief in Hashem and love of the Torah.[51]] Afterwards, he is to teach him other verses, one verse at a time, so that the child knows them by heart. [Some are accustomed to teach him the verse of āShema Beni Musar Avicha.ā[52] When reciting a verse with G-dās name, Hashemās name is to be recited properly in order to teach the child how to say it.[53] There is no issue with teaching a child to say these verses by heart.[54] There is likewise no issue with teaching the child the verses at night.[55]]
D. Reteaching Material that child forgot: [56]
Once a father has properly taught his son the entirety of the Torah, including the laws and their reasoning, he has fulfilled his Torah obligation even if the son later forgets the material due to lack of review. However, when the son is capable of continued Torah study but neglects it, and the father has the means to intervene, the father bears an ongoing rabbinic responsibility to compel his son to remain engaged in Torah learning.
E. Learning Chumash [57]
Beginning With Sefer Vayikra:[58] The longstanding Jewish custom is to begin a childās formal Chumash study with Sefer Vayikra.[59] Chazal explain that since children are pure and the laws of the sacrifices deal with purity and holiness, it is fitting that the pure should begin their studies with matters of purity.
Teaching Chumash in Proper Sequence:[60] Many early authorities emphasized that children should be taught the Torah in its proper order, progressing systematically through the Chumash.[61] This enables the child to eventually become familiar with the entire Torah and retain a broad knowledge of its contents. At the same time, many communities developed the custom of studying the weekly Torah portion each week, either in its entirety or in part. Both approaches have support in Torah tradition, and each community and educational institution should follow its accepted practice under proper rabbinic guidance.
Teaching the Simple Meaning of the Torah:[62] A teacher should train children to understand the Chumash according to its simple meaning (Peshat), while also introducing them to the explanations and teachings of Chazal. Particular emphasis should be placed on the classic commentaries of our sages, especially Rashi, whose commentary serves as the primary gateway for a childās understanding of Torah. The goal is not merely that a child can read the words, but that he develops a meaningful understanding of the Torahās narratives, lessons, and values.
F. Learning Tanach ā Teaching Neviāim and Kesuvim
The Importance of Learning TanNach: It is a Biblical obligation upon every [male[63]] Jew to study the entirety of scripture, [the 24 books[64] of] Torah Neviāim and Kesuvim[65], and know its content by heart.[66] This is included in the positive command of Torah learning and is included in the mitzvah of teaching Mikra (Scripture).[67] This is the first subject that a father is obligated to teach a child[68], as will be explained, and takes precedence over the study of all other subjects of Torah, including Halacha.[69] Accordingly, a complete Torah education should include not only Chumash but also the books of the Prophets and Writings.
The original learning schedule for children:[70] Children, in the beginning of their study, are first taught Chumash. In previous times it was accustomed to teach them the entire Tanach many times until age ten.[71]
The Custom Today: In todays times, the custom is no longer to teach children the entire Tanach, and rather they are only taught Chumash.[72] However, some Poskim[73] sharply criticized this common practice of focusing exclusively on Chumash while neglecting much of Nach. Other Poskim[74] justify the common practice of focusing primarily on Gemara, explaining that the study of the Talmud already incorporates many verses and teachings from throughout Tanach, and hence fulfills its obligation. Practically, this does not absolve a person from the obligation to eventually become familiar with the entirety of Tanach. Accordingly, every G-d-fearing parent should endeavor to ensure that his children receive at least a basic familiarity with the books of Neviāim and Kesuvim. Certainly, they are required to study and repeat the study many times of all the Parshiyos of the Torah which have the Mitzvos written in them that are explained in the Talmud.
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A letter of the Rebbe Rayatz on the importance of studying Tanach:[75] To the directorship of the Yeshiva Tomchei Temimim, it is very painful that even the LD students do not have any knowledge in Scripture, and majority of them do not even know Chumash with Rashi. They have no comprehension of the Neviāim or Kesuvim. To see this strange phenomenon for yourself, all you have to do is have one of the members of the staff ask the students to translate a certain verse in Scripture or describe a certain event in the prophets. It is a shame for a yeshiva student to not know Tanach with the meaning of the words. The Chassidim, even the mediocre ones, were experts in Tanach and they had a set Seder to study it each day after studying their lesson of Mishnayos after the morning prayers. They would do their daily study of Tanakh while they were folding their Tallis and tefillin in a way that they would finish the entire Tanach in a three-month span. |
G. Learning Mishnayos [76]
Special emphasis should be placed on the study of Mishnah during childhood. Many Torah authorities recommend establishing a fixed daily Mishnah schedule for children, even before they begin Gemara and certainly after they do. Regular Mishnah study provides the foundation for all future Torah learning, strengthens retention, and accustoms the child to the structure and concepts of Torah Shebaal Peh. Some write that a child should learn at least one chapter or section of Mishnah daily according to his abilities and review it constantly.
Learning Torah Baal Peh (By Heart):[77] Throughout the generations, great emphasis was placed on children memorizing Torah by heart. Children should be encouraged to commit Mishnayos, verses, teachings of Chazal, and other Torah subjects to memory. The Rebbe placed particular stress on this practice, encouraging children to know portions of Torah baal peh, thereby engraving words of Torah permanently into their minds and hearts and so that they can review them at any time and in any place, even when no sefer is available.. Knowledge that a child knows by heart accompanies him throughout his life and remains with him wherever he goes, making it one of the most powerful tools of Torah education and chinuch.
H. Learning Halacha:
It is known and evident the importance that the study and knowledge of Halacha plays in the role of the life of a Jewish man and woman. As is known, the Rebbe lived and preached that one must be a Shulchan Aruch Yid, a Jew which every movement of his life is dictated by the directives of the Shulchan Aruch. To such extent was the knowledge of Halacha in the forefront of the Rebbeās eyes, that he pleaded and suggested in a talk of Yud Shvat 1955 that in todayās times the Yeshivas are not to begin the accustomed deep analytical studies in Talmud until the students have been taught the fundamental principles of Jewish belief and the laws which are written in Shulchan Aruch. The Rebbe continued, āIf the situation continues the way it is, then in a number of years from now there will not be a Rabbi which will know a simple law regarding a Jewās daily life, such as a law in the laws of Muktzah. Yes, he will know maybe a law in Nezikin or Choshen Mishpat from the Talmud which he learned, but he will be ignorant of the simplest of laws brought down in Shulchan Aruchā.
Ruling of Shulchan Aruch:[78] In the laws of Talmud Torah the following ruling is given: The learning of practical Halacha takes precedence over learning other fields of Torah. Only after one is clearly well versed in practical Halacha and knows the detailed laws relevant to his daily life, is he to study other parts of Torah in depth. One is to learn majority of Orach Chaim and selected sections of Yoreh Deah, Even Haezer and Choshen Mishpat.
The opinion of the Chassidic Rabbeim: The Baal Shem Tov and Maggid state that the evil inclination tries to persuade a Jew not to learn practical Halacha and tells him to spend all of his days learning the Talmud and its commentaries. This is done in order so the person does not serve G-d properly according to His will.[79] The Alter Rebbe distanced people from learning Torah simply for the sake of Pilpul and emphasized the necessity of learning in depth for the sake of practical Halacha.[80] The Mittler Rebbe decreed that every community is to set a study session to learn the entire Alter Rebbeās Shulchan Aruch on the section of Orach Chaim.[81] The Rebbe Rashab writes that every Chassid is obligated to learn the Alter Rebbeās Shulchan Aruch Orach Chaim from beginning to end and that every person is to establish a daily learning session to learn and review these Halachos.[82] In todayās generations one must especially have Mesirus Nefesh not to swerve from even one letter of Shulchan Aruch.[83] The Rebbe Rayatz reiterates this by saying that every Jew must establish a daily Torah session in Halacha, each person on his level; Shulchan Aruch or Kitzur Shulchan Aruch.[84]
The directives of the Rebbe:[85]
Learning Halacha as part of the Yeshiva schedule: The Rebbe stated that a revolution is to be made in the learning curriculum of the Yeshivas, for it to include the section of Orach Chaim and practical Halacha. The Rebbe stated that if the Yeshivas donāt desire to change the curriculum of the regular study hours, it should at least be encouraged when the students are on break.[86] The Yeshivas are not to begin the accustomed deep analytical studies in Talmud until the students have been taught the fundamental principles of Jewish belief and the laws which are written in Shulchan Aruch.[87] This applies even to the Yeshivos Gedolos, as we see that the knowledge of the Yeshiva students is very minute amongst the laws found in Orach Chaim.[88] If I had the power I would establish that every Mosad, beginning from the kindergartens and through the Yeshivos and Klalim, establish a Shiur in these practical laws.[89]
The importance of being an expert on the laws in Orach Chaim: Elsewhere the Rebbe stated: Unfortunately, we see amongst many students that the more they expand their knowledge in Talmud and its commentaries the less they know the laws relevant to their practical life. The laws in Orach Chaim are extremely necessary for one to be constantly well versed in them, as the questions that arise in these subjects in many instances do not give one the time to ask a Rabbi or look in a Sefer for the answer.[90] This especially applies to the laws of Birchas Hanehnin; Hefsek in Tefilah; Muktzah, and laws of the like of which the ignorance in these topics is appalling.[91]
Establishing Shiurim in practical Halacha in all communities: If I had the power I would establish that every community has a Shiur in these practical laws.[92] These Shiurim should take place in the local Shul.[93] Thus, each community, and even each individual, is to include within his Torah Shiurim a set time for learning and reviewing practical Halacha.[94] One is to have a Shiur in these Halachas every single day, even for a few minutes.[95] For this purpose it is not necessary to learn specifically from the Shulchan Aruch [which can take much time] but rather to learn from compilations of Halachas such as those found in Derech Hachaim, Kitzur Shulchan Aruch and other compilations.[96] The Rav giving the Shiur is to then give over any extra information that the listeners need to know, that is not included in the compiled Halachas.[97]
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Summary: Every Jew is to have a set learning session every day in practical Halacha, even for a few minutes a day. One is to use this time to learn practical laws from available Halacha compilations, and not necessarily from the actual Shulchan Aruch.
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I. Learning Chassidus [98]
The Rebbe writes that students who have not yet reached bar mitzvah age may be taught simple maamarim of Chassidus on a regular basis, provided that they have reached the stage ofāmufla samuch lāishā (the years immediately preceding bar mitzvah, when a child has attained greater maturity and understanding).
J. Learning Tanya by heart [99]
A longstanding Chabad custom is to encourage children to memorize sections of Tanya from a young age. Just as children are encouraged to memorize pesukim, mishnayos, and other foundational Torah texts, they should also become familiar with the language and teachings of Tanya through regular review and memorization. This practice creates a lifelong connection to the teachings of Chassidus and ensures that words of Tanya accompany a child wherever he goes. Beyond the educational benefit of developing memory and fluency, memorizing Tanya helps instill the fundamental concepts of emunah, ahavas Hashem, yiras Hashem, and the inner life of a Jew from an early age. Many Chabad schools and teachers therefore established fixed programs through which students would gradually commit portions of Tanya to memory and review them regularly throughout their childhood years.
Tanya Should Never Be Used as a Punishment[100]
Rabbi Mordechai Gal relates that one of his sons was sent to a yeshivah, and after two years he discovered that learning Tanya by heart had become a form of punishment. He protested to the rosh yeshivah, saying: āYou have turned Tanya into a punishment! A child went to the mikveh wearing shorts, so now his punishment is to memorize Tanya? Who are you to turn Tanya into a punishment? You claim to be running a Chassidishe yeshivah!ā
This story highlights a fundamental principle in Chassidic education. Tanya is meant to be presented to children as a precious gift and a source of inspiration, not as a consequence for misbehavior. When Torah learning, and especially the study of Tanya, is associated with penalties and negative experiences, children may begin to view it as a burden rather than a privilege. The goal of chinuch is to cultivate a love for Torah and Chassidus, so that students approach them with enthusiasm, appreciation, and joy. Therefore, memorizing Tanya should be encouraged as an honor and a source of personal growth, never as a punishment.
K. Teaching Children Holy Names From an Early Age [101]
The Rebbe notes that it was once customary to educate children, even before they had reached an age of intellectual understanding, by familiarizing them with the holy names of the Jewish people. Children were taught to say and recognize the names of the Twelve Tribes, the Avos and Imahos, and the titles of sacred Torah books. Through constant exposure to these holy names, young children would develop a natural connection to their Jewish heritage, long before they were capable of understanding its deeper meaning. This early familiarity helped create an atmosphere of holiness and attachment to Torah from the very beginning of a childās life.
7. Teaching oneās son the Alef Beis: [102]
The child is to be taught the letters of the Torah immediately after reaching age three.[103] [Practically, the custom is not to be particular in this matter, and many begin teaching the letters later than the third birthday, but prior to the child turning four years old.[104] Some people are particular not to teach the child any of the letters of the Alef Beis prior to age three.[105] This however is not the Chabad custom.[106] Nonetheless, some only teach the child the Alef Beis by heart, and not from writing, until he reaches age three.[107]] The main aspect of teaching young children the letters of the Alef Beis is to teach them with holiness and embed within them the idea that the letters are holy, and that the form of the letters and their vocalization was given on Sinai.[108]
The Alef-Beis Is More Than Reading Skills: The Rebbe emphasized that the teaching of the Alef-Beis is not merely a tool for teaching a child how to read. The letters and vowels themselves possess holiness and are the foundation of Torah. Accordingly, great care should be taken to engrave within the child the sanctity of the letters and the sanctity of the nekudos from the very beginning of his education.
Teach the Letters and Nekudos Separately:[109] One of the Rebbeās central directives was that children should first learn the letters independently and the vowels (nekudos) independently before they are combined. Only after a child has become familiar with a number of letters should the letters be joined with their respective vowels and combinations. The Rebbe noted that this was a matter over which previous generations of Torah leaders fought to preserve, understanding the profound educational and spiritual significance of teaching the letters and vowels as distinct entities before combining them.
Instilling the Holiness of the Alef:[110] The Rebbe explained that before a child learns āKamatz Alef Ah,ā he should first become acquainted with the Alef itself. The reason is that the Alef represents Alufo Shel Olam, the Master of the World. By first teaching the form of the Alef without any vowel attached, one implants within the child the fundamental awareness of Hashem before anything else. Only afterward should the child be taught āKamatz Alef Ah,ā connecting the Alef to the word āAnochi,ā the opening word of the Aseres Hadibros. In this way, from the earliest stages of education, the child is introduced not merely to reading skills, but to faith in Hashem and the foundations of Judaism.
Teaching the Inner Meaning of the Letters:[111] The Rebbe encouraged educators to explain to children the inner significance of the forms of the letters themselves. Even at a young age, children can be taught simple ideas associated with the shapes and meanings of the letters. For example, the Rebbe noted explanations given regarding the letter Beis, with which the Torah begins, and the letter Yud, which can symbolize the essential Jewish spark, the āפ×× ××¢××¢ ×××ā (the innermost point of Jewishness). By doing so, the childās study of the Alef-Beis becomes infused with meaning and inspiration rather than remaining a purely technical exercise.
Teach the Names of the Nekudos:[112] The Rebbe stressed that children should learn the actual names of the nekudosāKamatz, Patach, Tzeirei, Segol, and so forthāand not merely learn them as sounds attached to letters. The names of the nekudos themselves are holy and possess significance. Accordingly, educational materials should identify the vowels by their proper names so that children become familiar with them from the outset.
The Order of the Nekudos Matters:[113] The Rebbe devoted considerable attention to the proper order in which the nekudos should be taught. He explained that the sequence should reflect both the accepted traditions of Hebrew grammar and the deeper significance of the vowels. Children should be taught in a clear and orderly progression that begins with the larger vowel sounds before the smaller related vowel sounds, thereby helping them naturally grasp the structure of the Hebrew language.
Use Visual Beauty and Attractive Presentation:[114] The Rebbe was asked regarding the use of colors and decorative presentations in Alef-Beis charts. He responded that educational materials should be prepared in whatever manner most effectively captures and maintains the childās interest. Accordingly, attractive colors, visual aids, and aesthetically appealing educational tools may all be utilized if they help increase the childās enthusiasm and engagement in learning.
Begin with the Letters of Tanya:[115] The Rebbe noted the custom of beginning a childās Alef-Beis studies with the letters appearing on the title page of the Tanya or from the opening pages of Tanya itself. This custom connects the childās earliest Torah learning with one of the foundational texts of Chassidus.
Preserve the Childās Traditional Pronunciation:[116] When teaching children from different backgrounds, the Rebbe instructed that one should generally preserve the accepted pronunciation and reading tradition that the child inherited from his ancestors. Accordingly, a child should continue learning according to his familyās pronunciation rather than being required to adopt a different accent merely because he studies in a particular school.
The Goal: More Than Literacy: The Rebbeās approach to teaching the Alef-Beis was based on the understanding that the first lessons a child receives shape his entire relationship with Torah. The goal is not merely that the child learn how to read, but that from his very first encounter with Torah learning he absorb the holiness of the letters, the centrality of Hashem, the sanctity of Torah, and a lifelong love and reverence for Judaism.
8. How To Teach
The subject of how to teach is a vast field in its own right, and entire books have been devoted to it. This chapter, and this particular halachah, cannot do justice to the many important details, techniques, and educational principles involved in effective teaching. Nonetheless, we have recorded some of the primary halachos and guidelines that emerge from the Shulchan Aruch and from the Rebbeās directives on the subject. The main body of the Rebbeās guidance regarding educational methodology, teacher conduct, classroom management, discipline, motivation, and effective instruction has been discussed in Chapter 19, Halachos 11-13, where many of the Rebbeās directives relevant to educators are summarized.
For a more comprehensive treatment of practical teaching techniques and educational methods, the reader is strongly encouraged to study Matzdikei HaRabim KeKochavim by Rabbi Bukiet, who has done an outstanding and remarkable job compiling a wide range of approaches, strategies, and practical guidance for successful teaching and chinuch.
A. Discipline: [117]
If a child is unable or unwilling to study Torah, the father remains fully obligatedāusing compulsion if necessaryāto ensure mastery of the entire Written and Oral Torah, for the duty to teach oneās children includes enforcing their education when required.
When a Child Prefers Play Over Study ā How To Handle Lack of Interest in Study[118]
The Rebbe writes that when a child shows greater interest in play than in study, parents should not become overly alarmed, as this tendency is quite common among young people and can be found even in older children. Nevertheless, efforts should be made to encourage greater diligence in learning through pleasant and positive methods. In particular, it is beneficial to motivate the child through healthy comparison with friends of his own age who are more dedicated to their studies. The Rebbe further suggests that if possible, the amount of time devoted to secular studies should be reduced, and where appropriate even eliminated, as the childās lack of interest in these subjects may indicate a natural inclination away from them. Strengthening the focus on Torah learning may in turn increase the childās enthusiasm and diligence in his sacred studies.
B. Using Technology as a Tool for Torah Education
Parents and educators should utilize the technological tools available in their generation to enhance a childās Torah education. The goal of chinuch is to teach Torah and mitzvos in the most effective manner possible, and therefore one should not hesitate to use appropriate educational aids that help children understand, retain, and enjoy what they are learning. Accordingly, visual presentations, slideshows, PowerPoint presentations, projectors, interactive whiteboards, educational videos, tablets, and other suitable technologies may all be valuable tools when used properly. Many children learn best through visual and interactive methods, and these tools can help bring Torah concepts, halachic subjects, Jewish history, and Chumash narratives to life in a way that captures a childās attention and imagination. At the same time, technology should always remain a means rather than an end. The focus must remain on the Torah being taught and the values being conveyed, rather than on the entertainment value of the technology itself. When used wisely, modern educational tools can greatly assist in instilling within children a love of Torah, a deeper understanding of mitzvos, and a greater enthusiasm for learning.
C. Truthfulness in Education [119]
A fundamental principle of Jewish education is that a child should never be taught something that is untrue. Some people mistakenly assume that because the Torah commands, āEducate a child according to his way,ā it is permissible to tell children explanations that are not actually true, on the grounds that they are too young to understand the full reality and can be told the truth later. However, this approach is fundamentally mistaken. Truth cannot grow out of falsehood. If one wishes to instill a lifelong commitment to truth, the educational process itself must be built upon truth.
This principle is illustrated by the Jewish custom of showering a child with sweets when he is first brought to cheder and telling him that the angel Michael has sent them. At first glance, one might argue that this is merely a story told to a young child who cannot yet understand deeper concepts. Yet this cannot be the explanation, for this practice is a cherished Jewish custom, and Torah is called a Toras Emes, a Torah of truth. Rather, the proper understanding is that although the sweets are physically thrown by the childās parents, teachers, or relatives, they are acting as agents of the spiritual influences represented by the angel Michael, the heavenly advocate of the Jewish people. Thus, what the child is told is not false, but rather a deeper truth expressed in a way appropriate to his level of understanding. The lesson is that authentic Jewish education must always be based on truth, presenting profound concepts in a form that a child can grasp without ever compromising the integrity of the message.
| Topic | Description |
| Mitzvah to teach Torah | Biblical command upon a father to teach his son Torah; āUlimadetem Osam Es Bneichem Lidaber Bamā |
| Source | Ramban on āVishinantam Livanecha/and you shall teach your childrenā |
| Who is obligated to teach | Father has Biblical obligation; women are not obligated, but share in reward if they support Torah study |
| Who is obligated to be taught | Obligation applies to sons; no obligation for daughters, Sages discouraged formal Torah education for daughters in Oral Law |
| What to teach ā Theoretical | Entire Torah, Written and Oral; entire Tanach, Torah Shebichsav, 613 Mitzvos and Halachos, Mishnayos, Talmud, Midrashim |
| What to teach ā Practical | Skills for independent, in-depth study; focus on Talmud, legal discussions, halakhic authorities; early education on Chumash |
| Discipline | Father obligated to ensure mastery of Torah, using compulsion if necessary |
| Reteaching Material | If son forgets, father fulfilled obligation; if son neglects study and father can intervene, ongoing rabbinic responsibility |
| From what age | As soon as son begins to speak, father is obligated to teach Torah |
| Until what age | No maximum age; obligation continues until son has studied entire Torah or has skills to do so independently |
| Personally teaching vs. sending to Cheder | Father may teach himself or hire a teacher; obligated to secure instruction even if payment is required |
9. Chinuch in the laws of Talmud Torah
Part of a childās education is not only teaching him Torah itself, but also teaching him the laws and proper conduct associated with Torah study. Children should be trained from a young age to recognize the holiness of Torah and to study it in the manner prescribed by halachah. This includes teaching them to verbalize the words they learn and not merely think them silently, since Torah study is meant to be expressed through speech. They should become accustomed to learning out loud whenever practical and to reviewing their studies verbally.
Likewise, children should be taught the laws governing the respect due to Torah study, such as not learning Torah in a bathroom or other impure locations, not interrupting Torah study unnecessarily, showing proper respect for sefarim, and maintaining appropriate cleanliness and dignity when learning. As they mature, they should be educated in the many halachos of Talmud Torah relevant to their age, including the obligation of diligence in learning, proper conduct during study, respect for teachers and fellow students, and the great value and importance of Torah study in Jewish life. In this way, children learn not only the content of Torah but also how to approach Torah with the reverence, discipline, and respect that it deserves.
10. Learning Torah Lishma [120]
The ultimate purpose of Torah study and Torah education is to bring a person closer to Hashem and foster a deep love of and connection to Him. As explained by the Rambam and further developed in the teachings of Chassidus, the highest form of Torah study is lishmah, learning Torah for its own sake and out of love, in order to attach to Hashem. Nevertheless, this ideal does not preclude the use of rewards, prizes, and other incentives in the education of children. The Rambam teaches that young children are not yet capable of fully appreciating the spiritual goals of Torah study, and therefore they are initially motivated through tangible rewards and encouragement until they mature and can gradually be guided toward learning for its own sake. At the same time, Torah education must focus not only on knowledge and achievement but also on character development. The Torah is acquired through humility, respect for others, and refined character traits, especially when learning takes place in groups where cooperation, patience, and consideration are required. Pride, arrogance, and a sense of superiority are antithetical to the spirit of Torah and undermine its true purpose. Therefore, parents and educators must be particularly attentive to signs of arrogance, insensitivity, or poor interpersonal conduct in children and should strive to cultivate humility, kindness, and proper middos alongside their growth in Torah learning.
11. Bittul Torah ā Torah Study and Recreation for Children: [121]
Although for an adult bitul Torah is a very serious matter, and one who is capable of studying Torah yet neglects to do so fails to fulfill the positive commandment of Torah study, we do not find that the same standard applies to children. While children should certainly be trained to value Torah and establish habits of consistent learning, Chazal recognized the needs and limitations of childhood. Accordingly, children are permitted and even expected to have periods of recreation, play, and relaxation appropriate to their age and development. The obligation is not that a child learn Torah every moment of the day and night, but rather that he be educated and guided toward a life centered around Torah. Healthy play, enjoyment, and social interaction are part of a childās normal growth and do not constitute the same concern of bitul Torah that exists for adults.
12. Supporting Torah Scholars Brings Blessing to Children [122]
One of the most effective ways for parents to seek Divine blessing, protection, and success for their children is by supporting Torah scholars and Torah institutions. By strengthening Torah learning, parents create a powerful merit for their family and draw down spiritual and material blessings for their childrenās well-being and growth.
[1] See Pesakim Uteshuvos 245:1-30
[2] Sichos Kodesh 5726 p. 50; 5740 3:217; 5741 3:1130; Hisvadyus 5749 1:349
[3] Admur Hilchos Talmud Torah 1:1; Michaber Y.D. 245:5; Rambam 1:1 and 5; Kiddushin 29a; Aruch Hashulchan 245:5; Pesakim Uteshuvos 245:2
[4] See Piskei Dinim Tzemach Tzedek 350
[5] The reason: As the verse states āUlimadetem Osam Es Bneichem Lidaber Bam.ā [ibid]
[6] See Admur 1:1 and 4
[7] See Admur 1:1 and 4 and 8
[8] Admur 1:14
[9] See Admur ibid regarding Halachos Hatzerichos
[10] Ramban Vaeschanan 6:7; This concept is also recorded a number of Rishonim, including: Bahag in his introduction of Kum Asei 71 who writes the one must teach his child Torah and mitzvahās; Semag Mitzvas Asei 12; Yireim 225; Rabbeinu Meyuchas on Torah Eikev 11:19; Meiri Kiddushin 30a; Bamidbar Raba 17a
[11] Vaeschanan 6:7
[12] Pesakim Uteshuvos 245:1
[13] Kiddushin 30
[14] Sifri Devarim;
[15] See Sotah 22a; Shevet Mussar 16; Toras Habayis of Chofetz Chaim; Zohar Shemos p. 93
[16] Pesakim Uteshuvos 245:13
[17] Michaber Y.D. 245:6; Shabbos 119b
[18] Miseches Kallah Rabasi 2: Each day an angel goes forth from before the Holy One, blessed be He, with the power to destroy the world and return it to chaos. But the moment God gazes upon the young children in their study halls and the Torah scholars immersed in learning, His anger is transformed into mercy.
[19] Shabbat 119b
[20] Zohar Shemos p. 255
[21] Shabbos 119b
[22] Shabbos 127a
[23] See Shelah Hakadosh Parshas Vezos Habrcha 12; MāB 47:10; Tzavah Meichayim p. 6; Pesakim Uteshuvos 245:1
[24] Admur Hilchos Talmud Torah Chapter 1 Halacha 14 āA woman is not obligated in the commandment of Torah study, as it is stated: āAnd you shall teach them to your sonsāāyour sons and not your daughters. Just as she is not obligated in the commandment of Torah study for herself, so too she is not obligated in the commandment of Torah study for her sons, and she is exempt from paying the costs of their instruction. She is not compelled in this matter, unless she is wealthy, in which case it applies as an obligation of charity. Nevertheless, if she assists her son or her husbandāwhether through her efforts or her financial supportāso that they may engage in Torah study, she shares in their reward, and her reward is great, since they are commanded and fulfill the mitzvah through her assistance. This is unlike a woman who studies Torah herself, who does receive reward, but not as great as that of a man, since she is not commanded and does so voluntarily.ā; Rama Y.D. 246:6; Yafei Laleiv 3:2; Pesakim Uteshuvos 245:3
[25] Sefer Hachinuch Mitzvah 419
[26] Admur Hilchos Talmud Torah Chapter 1 Halacha 8 āIf the father does not have the means to hire a teacher for his son, and he also cannot study with him himself, but the grandfather (the fatherās father) does have the means, the grandfather is compelled to hire a teacher for his grandson. All the expenses of the grandsonās Torah education are a mitzvah upon him just as they are upon the father. This is because just as there is a positive Torah commandment upon a father to teach his son Torah, so too there is a positive Torah commandment to teach oneās grandson, as it is stated: āAnd you shall make them known to your children and to your childrenās children.ā However, there is no such obligation regarding the son of oneās daughter, nor the son of oneās grandsonāeven to hire a teacher, and certainly not for other Torahāeducation expenses. Rather, this would only fall under the laws of charity, if he is financially able and deserving of giving charity, since close relatives take precedence, as will be explained in the laws of tzedakah.ā; Michaber 245:3; Meiri Kiddushin 30a; Pesakim Uteshuvos 245:4 footnotes 23-29
[27] Admur ibid; Gilyon Maharsha 245; Rishon Letziyon 245:1; Shvus Yaakov 1:173; Bereishis Raba 94; Radbaz 2:114; Mabit 1:165
Other Opinions: Some Poskim rule that a grandfather is obligated to teach his daughterās son and his grandsonās son as this responsibility continues through all future generations. He is even obligated to hire a teacher for his sons son. [Shach 245:1; Hamakneh Kiddushin 30a; Rashal in Yam Shel Shlomo Kiddushin 1:58; Perisha 245:7; Levush 245:4]
[28] Kiddushin 30a
[29] Hamakneh Kiddushin ibid; Pesakim Uteshuvos 245:4
[30] Admur Hilchos Talmud Torah 1:4 āBy Torah law, the father is obligated to teach his son himself, or to find a teacher who will teach him the entire Torah. And if he cannot find one for freeāeven if he himself is unable to teach him, and even if he does not know how to study at allāhe is nevertheless obligated by the Torah to hire a teacher to instruct him properly, so that he will know the entire Written and Oral Torah.ā and 9; Kuntrus Achron 1:1; Nitei Gavriel 17:7
[31] Admur Hilchos Talmud Torah 1 Kuntrus Achron 1; Sefer Chassidim 942; Maharach or Zarua 11
[32] Maharach or Zarua 121; Yad Hamelech Shabbos 30:6; Shnos Chaim 33; See Pischei Teshuvah E.H. 35:2; MāA 250:2
[33] Admur Hilchos Talmud Torah Chapter 1 Halacha 14 āEven though she receives reward, the Sages instructed that one should not teach his daughter Torah, because most women lack the disposition for formal study and may misinterpret words of Torah as trivial matters due to limited intellectual preparation. Teaching her the Oral Torah is therefore likened to teaching frivolity, as it may foster cunning rather than genuine understanding. Nevertheless, women are obligated to learn the laws that are necessary for them to observe, such as the laws of niddah, immersion, salting meat, the prohibition of seclusion, and similar matters, as well as all positive commandments not dependent on time and all prohibitionsāwhether from the Torah or rabbinic enactmentāin which they are obligated equally with men. In earlier generations, sages would publicly teach the commonly applicable laws needed by all people, in language understood by women and the unlearned, every Sabbath.ā; O.C. 47:7; Michaber 246:6; Kiddushin 29b; Tzitz Eliezer 9:3; Mishneh Halachos 10:161; Shevet Halevi 6:150; Pesakim Uteshuvos 246:23-27
[34] Admur ibid; Rama ibid; Pesakim Uteshuvos 246:25
[35] Sefer Chassidim 313 based on Sanhedrin 94b; Iggur 2 in name of Semag; Rama Y.D. 246:2; Encyclopedia Talmudit Vol. 16 p. 171; Vetzaruch Iyun as to why this was omitted from Admur
[36] Bris Olam of Choda on Sefer Chassidim ibid; Encyclopedia Talmudit Vol. 16 p. 171
[37] Chofetz Chaim in Likkutei Halachos Sotah 3; Encyclopedia Talmudit Vol. 16 p. 171; Pesakim Uteshuvos 246:24 footnotes 337-339
[38] Admur Hilchos Talmud Torah 1:1; Michaber 245:5; Rambam Talmud Torah 1:6; Sifri Eikev 11; Sukkah 42a; Pesakim Uteshuvos 245:10
[39] This is approximately at two years old. [Likkutei Sichos 21:343 footnote 40 based on Radak] Others say it is when the child knows how to speak fluently, which is approximately at age 4. [Aruch Hashulchan 245:2] See Menoras Hamaor Ner 3 Kelal 2:2; Nitei Gavriel 17:8
[40] See Admur Hilchos Talmud Torah 1:4 and 9; Kuntrus Achron 1:1; Nitei Gavriel 17:7
[41] Setimas Kol Haposkim who never mention a maximum age; See Admur Hilchos Talmud Torah 1:6 that one is to pay for his learning even after the son is married with children; Halacha 1:8 That there is a positive command to teach all the Talmidim, irrelevant of age; Pesakim Uteshuvos 245:2 footnote 17
[42] Pesakim Uteshuvos 245:14-15; Shaareiy Chinuch p. 171-1173
[43] Admur Hilchos Talmud Torah 1:10 āAll teachers, including teachers of young children who are learning Scripture (Mikra), and even those who teach without pay, are required to teach them throughout the day and for part of the night, in order to train them to study by day and by night. The children should not be interrupted from their studies at all, except on Friday afternoons and on the eve of festivals towards the end of the day, and on the festivals themselves, when there is a mitzvah to gladden the children with that which brings them joy, such as nuts and similar treats, as explained in the laws of Yom Tov. On Shabbos, however, one should not teach them a new section of Torah that they have never learned before because of the burden of Shabbos. Rather, one should review with them sections that they have already learned during the week. Children are not interrupted from their Torah studies for any mitzvah in the world, not even for the building of the Beis Hamikdash.ā; Michaber 245:11; Rambam Talmud Torah 2:2; Pesakim Uteshuvos 245:24; 27
[44] Pesakim Uteshuvos 245 footnote 211
[45] Shevet Halevi 7:224
[46] Admur Hilchos Talmud Torah Chapter 1 Halacha 1 āuntil he reads the entire Written Torah, together with all of the Prophets and the Writings. In those days, when most people spoke the holy language (Hebrew), and even an infant, when he began to speak, his father would speak with him in the holy language, there was therefore no need to teach young children the meanings of the words. Afterwards five years to learning the Mishnah by heart, which consists of fixed legal rulings without cantillation. After that, they would devote five years to the Talmud, which is the concise understanding of the reasons for the laws and judgments and their sources from the Written Torah, through the thirteen hermeneutical principles by which the Torah is interpreted, as well as all other rabbinic interpretationsāwhether received as a tradition, as a law given to Moses at Sinai, derived by logical reasoning, or enacted by the Sages as protective measures and safeguards for the words of the Torah.ā Chapter 1 Halacha 4: āAnd even if he himself does not know how to study at all, he is nevertheless obligated by the Torah to hire a teacher to instruct his son thoroughly, so that he will know the entire Written and Oral Torah, that is, Tanakh and all the fixed halakhic rulings of the entire Torah together with their reasons, for these are the very explanation of the 613 commandments of the Torah and their precise details in all their particulars. And although there are differences of opinion among them, these and those are the words of the living God. This obligation applies even to commandments that are not practiced at present. He must also teach all the words of the Sages that are supported by interpretations of the versesānamely, the aggadot, as it is stated: āIf you will surely keep this entire commandmentā; Michaber 245:6; Pesakim Uteshuvos 245:11; 246:17-18
[47] Admur Hilchos Talmud Torah Chapter 1 Halacha 6 āIn our time, since the entire Oral Torah is written and accessible to us, there is no longer a need to hire a teacher for oneās son to teach him the entirety of the Oral Torah. Rather, the father must ensure that his son is taught to understand the Talmud well in most places, including the laws and complex sugyot, together with the majority of the early and later halakhic authorities, and to train him in analytical study of practical halakhah, so that he will be able to examine, learn, understand, and rule on matters of law independently through study of the Talmud and the early and later decisors. In this way, the son will be able on his own to learn the entire Talmud and the halakhic authorities and thereby know all the laws of the Oral Torah, which are the explanation of the 613 commandments with their details, reasons, and sources, as though he had learned them directly from a teacher. The same applies to all of Tanakh and the aggadic interpretations. For this reason, it is no longer customary to teach young children the entire Tanakh as was done in earlier generations, but only the Torah itself, relying on the assumption that they will learn the remainder on their own as they matureāunlike earlier times, when vowelization and cantillation were not written and were transmitted orally. Nevertheless, it is necessary to teach the child and review with him many times all the sections of the Torah in which the commandments and laws are written, for these are explained in the Talmud, and the verses, words, and letters of these passages are constantly expounded in talmudic interpretation. However, if the son does not reach the level at which he can study and understand on his own all the laws of the Oral Torah with their underlying reasoning, or if he is unwilling to study independently, the father is obligated to hire a teacher who will compel him and teach him thoroughly the entire Written and Oral Torah, reviewing it with him many times until he knows and remembers all the laws of the Oral Torah with their reasons. For even the act of compelling a child to study and acquire full knowledge of the Torah is included in the positive commandment of āAnd you shall teach them to your sons,ā since Scripture speaks of minors, who require compulsion.ā; Shach 245:5; Pesakim Uteshuvos 245:11 and 17
[48] Admur Hilchos Talmud Torah 1:1; Michaber 245:5; Rambam Talmud Torah 1:6; Sifri Eikev 11; Sukkah 42a; Pesakim Uteshuvos 245:10
[49] Devarim 33:4
[50] Devarim 6:4
[51] Igros Kodesh Rashab 2:483
[52] Mordechai Sukkah 763; Ravayah 799; Or Zarua 317 in name of Yerushalmi; Nitei Gavriel 17:2
[53] Nitei Gavriel 17:3; However, regarding his sources, seemingly they are superfluous, as a Pasuk is not a Bracha, and even with adults there is never an issue to say Hashemās name in a Pasuk: See Admur 156:2; 188:12; 215:3; Seder 13:4; Luach 12:10; Encyclopedia Talmudit Vol. 4 Erech Bracha Sheiyno Tzericha pp. 261-266; Sheilas Yaavetz 81, brought in Shaareiy Teshuvah 215:4; Chesed Lealafim 215:7; Pela Yoeitz Shem Shamayim; PāM 215 AāA 5; Torah Leshma 496; Shoel Umeishiv Kama 3:53; Hisorerus Teshuvah 1:4; Toras Chaim Sofer 215:5; MāB 215:14; Maharil Diskin KUāA 104; See Or Letziyon 2:14-36; Yabia Omer 3:14; Yechaveh Daas 3:13; Tzitzi Eliezer 13:1; Mishneh Halachos 4:27; Piskeiy Teshuvos 215:10; See Admur 156:2; 188:12; 215:3
[54] See Admur Hilchos Talmud Torah 1:1 āNekudos Vitaamim Baal Pehā; Admur 49:2; Machzor Vitri 508; Ravayah 42; Gittin 60a; Nitei Gavriel 17:5
[55] See Admur Hilchos Talmud Torah 1:10 āUmiktzas Min Halaylaā; Michaber Y.D. 245:1; Chida in Pesach Eiynayim Hashmatos Brachos 2, brought in Ben Ish Chaiy Pekudei 7; Sefer Shemiras Haguf Vihanefesh [Lerner] 84:6; Nitei Gavriel 17:6
[56] Admur Hilchos Talmud Torah Chapter 1 Halacha 6 āOnce the son has learned all the laws together with their underlying reasons at least once, and later forgets them because he does not wish to review his studies on his own, the father has already fulfilled his obligation. Since he taught him thoroughly until he knew the entire Torah, he has fulfilled the positive commandment of āAnd you shall teach them to your sons.ā Nevertheless, as long as the son is capable of engaging in Torah study but does not do so, and the father has the ability to compel him, the father is obligated by rabbinic tradition to compel him to engage in Torah study.ā
[57] Pesakim Uteshuvos 245:17
[58] Shach 245:8; Rokeiach 296; Kav Hayashar 72; Mishpat Tzedek; Chinuch HaYeladim; Sefer Hasichos 5700 p. 67; Shevach Habris 6 p. 141; Nitei Gavriel 21:11
[59] The reason: The reason that the child is taught from the book of Vayikra is because all of the sacrifices are written there and the midrash states that God instructs that those who are pure, which refers to children, should be involved in purity, which refers to sacrifices which appear. By doing so, Hashem considers it as if that they stood and offered the sacrifices before Him. [See Midrash Raba Tzav 7; Midrash Tanchuma Tzav 14]
[60] Pesakim Uteshuvos 245:17 footnote 140-142
[61] Gur Aryeh Devarim 6:7; Shelah Shavuos 23
[62] Pela Yoeitz Erech Milamdei Tinokos
[63] See Admur 1:14
[64] Michaber Y.D. 246:4 ā24 booksā
[65] Admur 1:1, 4 and 6; 2:9; See Kuntrus Achron 1:1 āAlso includes Neviāim and Kesuvimā¦.According to this there is no merit to the custom to not learn Neviāim and Kesuvimā; Michaber Y.D. 245:6 āEntire scriptureā and 246:4 ā24 booksā; Shach 245:5 that so is implied from Michaber ibid; Tur 245 and 246 āTorah, Neviāim and Kesuvimā; Rambam Talmud Torah 1:7 and 12 āThe entire scriptureā¦The words of Kabalah are included in scriptureā; See Bach 245:5 in length; Likkutei Sichos 36:16 footnote 38
Other opinions: Some Poskim rule it is not necessary to teach oneās child Neviāim and Kesuvim. [Rashi on Kiddushin ibid; See Bach ibid in length] Practically, we do not rule like Rashi, as stated in the above Poskim. [See Bach ibid; Kuntrus Achron ibid]
[66] Admur Hilchos Talmud Torah 2:2-3
[67] See Admur and all Poskim ibid that it is part of the Mitzvah of Vishinantam Livanecha and Talmud Torah
[68] Admur 1:1
[69] Admur 2:9 āAll this is aside for the reading of Tanach at set times, which has priority over everything.ā
[70] Admur Hilchos Talmud Torah 1:1
[71] Admur Hilchos Talmud Torah 1:1
[72] Admur Hilchos Talmud Torah 1:6; See Bach 145:5; Shach 246:5; Kuntrus Achron 1:1
The reason: As in previous times the written Tanach was unavailable with vowelization, and hence they had to be taught in school, however today that it is available in print the children are only taught a small amount of Tanach [for about two years-Kuntrus Achron 1:1], as they are expected to learn it on their own when they get older. [Admur ibid]
[73] Bach brought in Shach 245:5
[74] Admur Hilchos Talmud Torah Chapter 1 Halacha 6; Shach 245:5
[75] Igros Kodesh 6:151
[76] Chavos Yair 124; Pesakim Uteshuvos 245:18
[77] Sichos Kodesh 5741 4:2; Shaareiy Chinuch p. 155-157
[78] Hilchos Talmud Torah 2:9-10; Shach Yoreh Deah 246; Hakdama of Mishneh Berurah; Toras Menachem 13 p. 236
[79] Tzivas Harivash 117; Or Torah of the Maggid 221
[80] Beis Rebbe p. 32
[81] Hakdama of Mittler Rebbe in Shulchan Aruch Harav
[82] Kuntrus Hatefilah 17
[83] Sefer Hamamarim āEin Hakadosh Baruch Hu Ba Betrunyaā 1888
[84] Sefer Hamamarim 1926 p. 263
[85] See Shulchan Menachem 4 p. 238-244 for a compilation of letters and Sichos on this topic.
[86] Sichas Tzav 13th Nissan printed in Toras Menachem 13 p. 236
[87] Sichas Yud Shvat 1955
[88] Igros Kodesh 16 p. 116
[89] Igros Kodesh 10 p. 270
[90] Igros Kodesh 10 p. 130
[91] Igros Kodesh 10 p. p. 130; p. 192; p. 270; p. 355
[92] Igros Kodesh 10 p. 143
[93] Igros Kodesh ibid based on the saying of Chazal [Brachos 8a] āHashem loves the gates of Jewish law more than the Shul and Batei Midrash.ā
[94] Igros Kodesh 7 p. 238
[95] Toras Menachem 7 p. 114; Learning the Halachas every single day will help one remember also the Halachas he learned the day before. [ibid]
[96] Igros Kodesh 7 p. 238; Igros Kodesh 10 p. 144; Igros Kodesh 11 p. 281; Igros Kodesh 13 p. 24; Toras Menachem 7 p. 114; āThis does not refer to Tur and Beis Yosef, but rather to Shulchan Aruch and Beir Heiytiv. However one who has time for more is praised.ā [ibid]
[97] Igros Kodesh 13 p. 24
[98] Igros Kodesh 18:265
[99] See Sefer Osiyos Eisan Mavo; Igros Kodesh Rashab 3:49; Rayatz 3:26; Igros Kodesh Letter 2,525; 2,441; Kitzurim Vehearos on Likkutei Emorim Reshima 10:17; Sefer Hasichos
[100] Matzdikei Harabim Kikochavim Vol. 4 p. 182 [Bucket]
[101] Hisvaaduyos 5750, Vol. 1 P. 181; Shaareiy Chinuch p. 148
[102] Rama Y.D. 245:8; Darkei Moshe Y.D. 245; Admur Hilchos Talmud Torah 1:1 āin the 4th Yearā; See Rashi and Abrabanel on Pirkei Avos 5:21; Igros Kodesh 12:288; 14:40; Shulchan Menachem 5:91-92; Shevach Habris 3:3; Nitei Gavriel 17:21 footnote 3; 19:1-12; Shaareiy Chinuch p. 171-181
Opinion of Admur: Admur Hilchos Talmud Torah 1:1 simply writes that it is to be done in his 4th year, which implies sometime after turning three. See however Igros Kodesh 12:288 who implies that also according to Admur one must begin learning immediately at age three.
[103] See Nitei Gavriel 19:1-12 for details regarding if the third birthday falls on a date that a Hachanasas Lacheder is not done
[104] Implication of wording of Admur ibid who writes in the 4th year, unlike the wording of Rama ibid āMiyad upon turning threeā; See Hilchos Talmud Torah of Rav Ashkenazi 1 p. 104
[105] Igros Kodesh 14:40; Arugas Habosem 210; Afrasakta Deanya 161; Poskim in Nitei Gavriel 19:1 footnote 2, although see footnote 4
[106] Igros Kodesh 14:40; Poskim in Nitei Gavriel 19:1 footnote 4; See Likkutei Sichos 9:135 footnote 8; Likkutei Levi Yitzchak Hearos on Tanya p. 4; Shulchan Menachem 5:33
[107] See Igros Kodesh 14:40, printed in Shulchan Menachem 5:33
[108] See Sefer Hamamarim Kuntrus 1 p. 66; Nitei Gavriel 17:10; Shulchan Menachem 5:92-93
[109] Igros Kodesh 8:82; Koveitz Horaos p. 23
[110] Toras Menachem Hisvadyus 5742 4:2123
[111] Toras Menachem Hisvadyus 5748 3:538
[112] Igros Kodesh 1:188; 11:57
[113] Toras Menachem Hisvadyus 5742 4:2122; 2195
[114] Igros Kodesh 23:83
[115] Toras Menachem Hisvadyus 5749 4:109
[116] Igros Kodesh 10:5
[117] Admur Hilchos Talmud Torah Chapter 1 Halacha 6 āFor even the act of compelling a child to study and acquire full knowledge of the Torah is included in the positive commandment of āAnd you shall teach them to your sons,ā since Scripture speaks of minors, who require compulsion.ā
[118] Igros Kodesh, vol. 10, p. 293; Shaareiy Chinuch p. 167
[119] Sichos Kodesh 5739 1:609;
[120] See Admur Hilchos Talmud Torah 4:2, 14; Rambam Hilchos Teshuvah 10:1-5; Pesakim Uteshuvos 246:46
[121] See Pesakim Uteshuvos 245 footnote 211; Pesakim Uteshuvos 246:60-62
[122] Hayom Yom 9th Tamuz; Shaareiy Chinuch p. 161