- Tzitzis– Laws of Chinuch and Katan:[1]
See our corresponding book “The Laws of Tzitzis” for further details of the subject!
- Chinuch – From what age must a child begin wearing Tzitzis?[2]
[From the letter of the law] only once a child is old enough to know how to garb himself in a Tallis[3], is his father (slightly[4]) obligated to purchase him a four cornered Tallis with Tzitzis, in order to educate him in Mitzvos.[5] (It goes without saying that from this age and onwards the child may not wear a four cornered garment without Tzitzis, and his father is obligated to oversee this matter.[6])
The practical Halachic age: Practically, a child is obligated to wear a Tallis Katan from the age of six and onwards.[7]
Before this age: Prior to the child reaching this age of maturity, there is no requirement at all upon the father to educate a child to wear Tzitzis, and there is likewise no intrinsic Mitzvah on the child to do so. Furthermore, there is no prohibition for an adult Jew to place a four-cornered garment without Tzitzis onto a child who is below this age, even though, in general, it is forbidden to actively cause a child to violate a prohibition at any age.[8] Nonetheless, however, practically the custom is to begin educating the child in the wearing of Tzitzis from a much earlier age than the above, as will be explained next, despite it not being an obligation.
- The practical custom to begin wearing from age three:[9]
The custom is for children to begin wearing a Tallis Katan from the age of three, from the time of his Upsherinish.
The effect of doing so:[10] Through educating the child to wear a Tallis Katan from the age of three, one causes the child to merit a high soul and have a spirit of holiness reside upon him .
Before age three: The child may begin wearing a Tallis Katan even before reaching the age of three.[11] Various customs exist as to when prior to age three one is to place Tzitzis on the child.[12]
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Summary: The custom is for children to begin wearing a Tallis Katan beginning from the age of three, from the time of his Upsherinish. The child may begin wearing a Tallis Katan even before reaching the age of three. Q&A May a child begin to wear a Tallis Katan if he is not yet potty trained?[13] Yes. Nevertheless, some are accustomed not to do so.
Is a child to be scrupulous to sleep with a Tallis Katan?[14] The custom of Chassidim is for children to sleep with a Tallis from the age that they begin wearing it.[15] The Rebbe stated that wearing a Tallis Katan protects the child from having spells of fear. One is to explain to the child that the Tallis protects the person wearing it as it shows he is a servant of Hashem.[16] Cotton versus wool: A child may wear a cotton Tallis Katan to sleep. See Halacha E.
Is a child to be scrupulous to not walk four Amos without a Tallis Katan?[17] Yes, it is proper to do so.
From what age should one begin wearing a Tallis Gadol? The Ashkenazi custom is to begin wearing a Tallis Gadol only after the wedding.[18] This is likewise the Chabad custom.[19] However the Sefaradi custom is to wear a Tallis Gadol even prior to marriage beginning from the age of Chinuch [i.e. 6 years old].[20]
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- Size – The size of a Tallis Katan for children:[21]
Under age 6: As stated above in A, from the letter of the law, children that are below the age of 6 are not obligated to be educated to wear a Tallis Katan.[22] Thus, although scrupulous Jews and Chassidim are accustomed to educate children to wear Tzitzis beginning from age three, nevertheless it is not necessary for the Tallis to be any minimum size, and hence any size [which covers his body] is valid and the child may recite a blessing over it.[23]
From age 6 and onwards:[24] Regarding children that have reached the age of Chinuch, which is from age six until the age of thirteen, one may be lenient to follow those opinions[25] that rule the minimum measurement of a Tallis is a total of one Ama in width and one Ama in length. [Meaning he does not need to have an Ama in length on each side of the Tallis, and it suffices if he has 24 cm length by the front side and 24 cm. length by the back side. Based on this, the Tallis Katan of a child above age 6 is to be a total length of 49 cm from one end to the other, and a width of 49 cm [in each side of both the back and front]. Nonetheless, despite the above ruling of Admur in the Siddur, it is not accustomed to be particular that children above age six wear a Tallis Katan that is one Ama [49 cm] wide.[26] Perhaps this is because the intent of Admur is that it be a total of one Ama in width, including both sides, and hence having a width of 24 cm on each side suffices.[27] Practically, the custom is like this approach. Once the child has reached the age of Chinuch [age 6] the Tallis Katan is not to be smaller than the above size.[28]]
From Bar Mitzvah: Once a child has reached the age of Bar Mitzvah he is to be particular to wear a Tallis that is 1 Ama by 1 Ama [49 x 49 centimeters] on each the front and the back side of the Tallis, as explained in C.
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Summary: Up until age 6 one does not need to be particular as to the size of the Tallis Katan, and a blessing may nevertheless be recited. From age 6 until Bar Mitzvah, the Tallis is to be at least one Ama in total length and one Ama in [total] width. This means that both sides of the Tallis are included for the total measurement of one Ama by one Ama.
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- May a child wear a Tallis Katan with torn strings? Must the Tzitzis of a child be Kosher, as is required by the Tzitzis of an adult?[29]
Children of all ages may only wear a pair of Kosher Tzitzis. Thus, if the Tzitzis tears in a way that invalidates the Tzitzis, the child is to no longer wear it or say a blessing over it. Nevertheless, some[30] write that until the age of Chinuch [age 6] one may be lenient to validate torn Tzitzis so long as they abide by some opinion mentioned in Poskim.[31]
- Summary of laws of torn strings: If two strings tore, then if one of the strings is still the length of Kdei Aniva [4cm], the Tzitzis is valid. If both strings are less than Kdei Aniva [4 cm], then if the two strings belong to two opposite sides, the Tzitzis is invalid. If the two strings tore from the same side, then if one made sure to keep the two sides of the four strings separated while making the braid, then the Tzitzis remains Kosher. If however one was not careful in the above, it is invalid. [However, bedieved for children below age six, one may be lenient to require the eight strings to only reach an initial length of 8 cm[32], and to validate them even if all eight strings have torn[33] so long as they retain 4 cm, including the braid.[34]]
- Material – Cotton versus wool:[35]
All four cornered garments are obligated in Tzitzis irrelevant of the material, with exception to leather. Nonetheless, if a Tallis is made of material other than wool or linen it is disputed as to whether it is Biblically obligated in the Mitzvah of Tzitzis, or only Rabbinically.[36] Accordingly, a person who desires to fulfill the Mitzvah of Tzitzis according to all opinions is to be particular that his Tallis Gadol/Katan is made of sheep wool.[37] Furthermore, if a Tallis is made of material other than wool or linen then if the fringes are made from wool [which is the case today being that cotton or other material fringes are not manufactured], it is disputed[38] as to whether the Tzitzis are valid, and although the custom is to be lenient, every G-d fearing Jew is to be stringent upon himself to avoid wearing it [whether it is a Tallis Katan or Gadol] and if he does wear it, it is proper that a blessing not be recited.[39] Practically, the Chassidic custom is to be particular to only wear wool Taleisim.[40] [This should be followed even by children. Hence, when purchasing Tzitzis for the Upsherinish, one should purchase a wool Tallis Katan.[41] Nevertheless, one who purchases a cotton Tallis Katan for their child has upon whom to rely.[42] This especially applies when wearing a cotton Tallis Katana at night to sleep.]
F. Saying a Bracha: [43]
A child who wears tzitzit should be taught to say the appropriate blessing over the mitzvah. Even before he reaches the formal age of Chinuch, it is still acceptable to encourage him to say the blessing. Even if the garment does not meet the halachic minimum size, the child may make the blessing.[44]
G. Removing Tzitzis for Tallis Katan of child: [45]
One is not to remove the Tzitzis of a Tallis which is used by a Gadol in order to tie it to the Tallis of a child.
May one remove Tzitzis from the Tallis Katan of a child that is not obligated in the Mitzvah?[46] Yes.
H. If the Tallis is owned by a man and a child is it obligated in Tzitzis? [47]
Yes.
I. Katan – May a Katan below Bar Mitzvah weave Tzitzis strings? [48]
If a child either spun or interwove the strings, the Tzitzis is invalid. If, however, there was an adult Jew supervising the child’s work and telling him to make the string for the sake of the Mitzvah of Tzitzis, then the string is valid.[49] [This, however, only refers to a child that is mature enough to understand what he is doing and what he is being told. If, however, the child is of such young age that he does not comprehend his actions, and what he is being told, then the strings are invalid, even if an adult was standing over him.[50]]
- Katan – May a Katan below Bar Mitzvah tie the Tzitzis to the corners of the garment:[51]
Some Poskim[52] rule that women [and children] are valid to tie the Tzitzis to the corners.[53] Other Poskim[54] however rule that women and children[55] are invalid to tie the Tzitzis to the corners.[56] This [invalidation] applies even if an adult male Jew supervises them during the actual tying and tells them to tie the Tzitzis for the sake of the Mitzvah.[57] Practically, we rule like the first opinion that they are valid, although it is best to initially be stringent like the latter opinion.[58] [Therefore, one is to avoid having women and children tie the Tzitzis to the Tallis. However, in the event that a woman or child did so, the Tzitzis is deemed valid if it was done Lishma.[59] A blessing may be recited over it.[60] A woman is believed to say that she verbally recited that she is doing it for the sake of the Mitzvah, even if she was not supervised.[61] Nevertheless, if a child tied the Tzitzis, it is only valid as Lishma if an adult was supervising his work and telling him to tie the Tzitzis for the sake of the Mitzvah.[62]]
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Summary: It is initially invalid for a child to tie Tzitzis to the Tallis. If a child tied the Tzitzis to the garment Lishma it is valid Bedieved if he had adult supervision.
Q&A May all male children who are above Bar Mitzvah initially tie Tzitzis?[63] Some Poskim[64] rule that all male children above Bar Mitzvah are valid to tie Tzitzis even the child has not yet grown two hairs. Other Poskim[65] however rule one may not allow children above Bar Mitzvah to tie Tzitzis unless it is verified that they have reached puberty and grown two hairs
May a child tie the Tzitzis of his own personal Tallis Katan?[66] Yes. A child that has reached the age of Chinuch is valid to tie Tzitzis for his own Tallis, or the Tallis of another child.
When a child reaches Bar Mitzvah, may he continue to wear Tzitzis that he tied prior to his Bar Mitzvah?[67] Some Poskim[68] rule it is permitted for the child to continue wearing the Tzitzis if he knows he tied it Lishma.[69] Other Poskim[70] however argue that the Tzitzis is not to be worn after his Bar Mitzvah. Practically, meticulous Jews are careful in this matter and give their children a new pair of Tallis Katan upon them reaching Bar Mitzvah.
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- Katan – May one buy Tzitzis strings from a Katan below Bar Mitzvah?[71]
One may not buy Tzitzis strings from a child under Bar Mitzvah[72] unless the child does not own the Tzitzis strings and is simply selling them on behalf of an adult.[73]
2. Tefillin – Laws of Chinuch and Katan related laws: [74]
See our corresponding book “The Laws of Tefillin” and Lifecycles in Halacha Volume 5 for further details of this subject!
- Chinuch – At what age are children to begin wearing Tefillin?[75]
Dispute: It is disputed as to when a father becomes obligated to buy Tefillin for his son, and educate him in the Mitzvah of wearing Tefillin. Some Poskim[76] rule a father is obligated to buy Tefillin for his son, to educate him in Mitzvos, as soon as his son is mature enough to guard the Tefillin with purity. This means that the child is mature enough to refrain from flatulence while wearing them, and to refrain from sleeping in them, and refrain from entering with them into a bathroom, even to urinate. [This is approximately the age of 9 or 10 years old.[77]] However there is an opinion[78] who says that this level of maturity only applies to a child that is over 13 years of age but has not yet grown two hairs, [in which case he is to be educated in Tefillin despite not being Biblically obligated due to his lack of two hairs]. However, a child that is under 13 years of age is not at all to be educated to wear Tefillin, as he does not yet have the knowledge to guard it.
Final ruling: Practically, the old custom of Ashkenazi Jewry is not to educate the child to wear Tefillin until he becomes Bar Mitzvah.[79] Nevertheless, today the custom is to educate the child to wear Tefillin 2-3 months prior to his Bar Mitzvah.[80] [The Chabad custom is for the child to wear the Tefillin two months prior to his Bar Mitzvah.[81] At first however the child is to start wearing the Tefillin without a blessing. After the passing of a few weeks, when the child now knows how to wear the Tefillin properly, a blessing may be recited.[82] The child is to remain wearing the Tefillin during the entire Shacharis prayer.[83]]
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Q&A When is the child to be educated in Rabbeinu Tam, before or after his Bar Mitzvah?[84] Today the custom is to educate the child to wear Rabbeinu Tam from the same time as when he begins to wear Rashi Tefillin, which is two months before the Bar Mitzvah.
If the child will be Bar Mitzvah within two months from after Sukkos or Pesach is he to begin wearing the Tefillin before two months?[85] If Chol Hamoed will fall within the two months the child may begin to wear the Tefillin a week earlier. Shavuos: Accordingly, the same would apply if two days of Shavuos falls on a weekday within the two months, the child may begin to wear Tefillin two days earlier.[86]
Is a Yasom to begin wearing Tefillin one year before his Bar Mitzvah?[87] Some communities are accustomed that a Yasom begin to wear Tefillin starting from his 12th birthday, one year before his Bar Mitzvah.[88] Many Poskim[89] negate this custom.
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Seder Hanachas Tefillin for a Bar Mitzvah boy:[90] Practicing at night:[91] It is permitted for the pre-Bar Mitzvah to practice wearing the Tefillin at night, to see that it fits etc, so long as he has intent to do so not in order to fulfill the Mitzvah. Shabbos Clothing:[92] It is customary for the pre-Bar Mitzvah boy to wear Shabbos clothing on the day of the Hanachas Tefillin. Some fathers are also accustomed to wear Shabbos clothing on this day. Mikveh:[93] The pre-Bar Mitzvah boy is to immerse in a Mikveh on the day of his Hanachas Tefillin. Perek 41 in Tanya: It is customary to recite the beginning of chapter 41 in Tanya prior to Davening and wearing Tefillin. Prior to the Bar Mitzvah, when the child is training in putting on the Tefillin, he should commit the above section of the chapter to memory.[94] The intentions/Kavana to have when putting on Tefillin: One is to teach the child the correct intents to have upon putting on the Tefillin, as brought in Chapter 2 Halacha 3! Fixing the knot of the Daled of the Shel Rosh: If the straps of the Shel Rosh need to be adjusted so they fit his head properly, one must make sure to say Lisheim Kedushas Tefillin beforehand. See Halacha 8. Wearing a hat: Seemingly, pre-Bar Mitzvah children are not yet to begin wearing a hat for Davening being that it may confuse others to think that they are already Bar Mitzvah, and have them unknowingly join him for a Minyan or various areas of Davening that require a Minyan. Nevertheless, some are accustomed to train the child to wear a hat already starting from his Hanachas Tefillin. Each community should follow their custom, and there is no set Chabad custom in this matter. Chazaras Dach-Lechaim:[95] It is customary of Chassidim that on the day of the Hanachas Tefillin, after Shacharis, the pre-Bar Mitzvah boy gathers with family, friends, and other adults, and reviews from memory the first chapter in the Mamar of the Rebbe Rayatz titled Isa Bemidrash Tehillim.[96] This is preceded by the Hachanah Niggun for a Mamar, and concluded with the after Mamar Niggun. After the Mamar is recited Lechaim and refreshments are distributed, in which people bless the Chassan Bar Mitzvah Mitzvah and his father with a Mazal Tov and that his son grow up to be a Chayal, Chassid, Yireh Shamayim and Lamdan. It is customary for the father and/or child to say a few words of Torah at this time. Regarding drinking Lechaim while wearing Tefillin, this matter is under debate amongst the Poskim, although a small amount of Lechaim is allowed to according to the mainstream approach. One is to make sure not to eat more than 55 grams of Mezonos while wearing the Tefillin. See Chapter 5 Halacha 3.
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Should one recite the blessing of Shehechiyanu upon putting on Tefillin for the first time? Those who begin putting on Tefillin 2-3 months prior to the Bar Mitzvah are not to recite the blessing of Shehechiyanu, neither upon putting it on for the first time before the Bar Mitzvah, nor on the day of the Bar Mitzvah. See beginning of Chapter 3!
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| Sparks of Chassidus
Why we do not educate boys to wear Tefillin from the age of education, as we do regarding Tzitzis and other Mitzvos? The reason is as follows: By other Mitzvos, it is possible for a child who performs them to elicit some revelation from them, even though he is yet to become obligated in the Mitzvah. However, by Tefillin, this is not possible, as the entire purpose of the Mitzvah is to draw down one’s intellect into his emotion, and prior to the Bar Mitzvah, a child lacks this physical level of intellect which can be elicited through the Mitzvah.[97] It is thus similar to why we do not educate a child to get married prior to his Bar Mitzvah, for educational purposes, being that he is not physically able to procreate and have children, and hence the Mitzvah must be delayed.
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- May one change diapers in front of Tefillin/Sefarim?[98]
One needs to be careful not to change diapers in front of uncovered Tefillin or Torah books.[99] [This applies to children of any age, even below 3 years old for a girl and 9 years old for a boy.[100]] However, some Poskim[101] are lenient in this matter and rule that it is permitted to change diapers of children in front of Tefillin or Sefarim. Practically, one is to be stringent to either cover the Tefillin/Sefarim, or place them in an area above ten Tefachim from the ground.[102]
Tefillin or Sefarim in closet: If the Tefillin or Sefarim are inside a closet or bookcase, it is permitted to change diapers in the room.[103] However, if the closet does not hold 40 Seah of space, and is open, then the books on the lower shelves which are below ten Tefachim are to be covered.
- May one use the bathroom in front of Tefillin [i.e. public area, child in potty]?
It is forbidden to defecate [or urinate[104]] in a room that contains Tefillin or Sefarim, even if the room is not designated for bathroom use.[105] However if the Tefillin/Sefarim is behind a valid Mechitza, or is doubly covered, then it is permitted to do so.[106] Accordingly, it is forbidden to allow a child who is potty training to defecate [or urinate] inside of a potty in a room that contains Tefillin or Sefarim unless they are doubly covered. This is in addition to the issue of having feces or Erva revealed in front of Tefillin or Sefarim, as explained in Halacha’s 10 and 12.[107] However, some Poskim[108] are lenient in this matter and rule that it is permitted to allow children to potty train in front of Tefillin or Sefarim, and that a single covering or having the Tefillin/Sefarim ten Tefachim, above the ground suffices.[109]
D. May a person or child be naked in a room with Tefillin? [110]
It is forbidden to enter [uncovered[111]] Tefillin in an area where there is a naked person present [with his or her Erva revealed].[112] (Therefore, one needs to be careful to cover one’s children in order so they are not naked in front of [Tefillin or] Torah books.[113]) [Alternatively, one can cover the Tefillin. This applies to children of any age, even below 3 years old for a girl and 9 years old for a boy.[114]]
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Summary: One may not be naked in front of Tefillin unless the Tefillin are covered.
Q&A May one be naked in a room if the Tefillin are on a table that is ten Tefachim above the ground? This matter requires further analysis.[115]
May one be naked in front of Tefillin that is in its designated bag?[116] From the letter of the law it is permitted to do so.
May one wear Tefillin near his naked child? No. One may not even reveal Tefillin in the presence of a naked child. This applies to children of all ages, as explained above.
May one wear Tefillin in the same room as a child who is being changed?[117] No, [unless the Tefillin are covered[118]]. See Chapter 6 Halacha 10 in Q&A!
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E. Katan – Children tanning the parchment of the Tefillin scrolls: [119]
Initially, the parchment is to be tanned by a [religious[120]] Jew[121], or at the very least have a Jew perform some of the action of the actual tanning together with the gentile, and supervise the gentile to do his actions Lishma.[122] If the parchment was entirely tanned by a gentile, then it is invalid, unless a Jew supervised the process and told the gentile to tan it Lishma, in which case some Poskim[123] rule it is permitted, and so is the final ruling.[124] [Regarding a woman, it is permitted for a Jewish woman to do the tanning Lishma, even if she does not have supervision of someone standing over her.[125] Regarding a child, it is only valid if there is an adult supervising him to make sure that he is going to do it Lishma, and they’re old enough and mature enough to do so.[126]]
F. Katan – Children writing Tefillin: [127]
Children below Bar Mitzvah:[128] A child below 13 years of age is invalid to write Tefillin, due to his lack of Biblical obligation to wear them. If he did so, it is invalid, even if they wrote the Tefillin Lishma.
Age-Children above Bar Mitzvah:[129] Even children who are above the age of Bar Mitzvah, if they are not verified to have grown two pubic hairs, then they are invalid to write Tefillin until age 18[130] [or until they grow an abundance of facial hair, in which case they are valid even prior to age 18[131]].[132] If they wrote the Tefillin, it is invalid, even if they wrote the Tefillin Lishma. [Some Poskim[133] rule that only married men should be a Sofer.]
G. Katan – Children tanning the leather for the Batim: [134]
Initially, the skin is to be tanned by a Jew[135], or at the very least have a Jew perform some of the action of the tanning together with the gentile, and supervise the gentile to do his actions Lishma. If the skin was entirely tanned by a gentile, then Bedieved it is valid if no other Tefillin are available [as ruled above regarding Lishma], and if a Jew supervised the process and told the gentile to tan it Lishma, then some Poskim rule it is permitted [even initially], and so is the final ruling that Bedieved it remains Kosher. [Regarding a woman, it is permitted for a Jewish woman to do the tanning Lishma, even if she does not have supervision of someone standing over her.[136] Regarding a child, it is only valid if there is an adult supervising the child to make sure that he is going to do it Lishma, and only if he is old enough and mature enough to do so.[137]]
H. Katan – Children Dyeing the Tefillin Lishma: [138]
The Batim: Being that there’s no requirement for the Batim to be black, therefore they are valid even if they were dyed not Lishma, or dyed by a gentile. Nonetheless, it is initially proper for an adult to dye the Batim Lishma, just as is done by the straps. [Regarding a woman, it is permitted for a Jewish woman to do the blackening of the Batim Lishma, even if she does not have supervision of someone standing over her.[139] Regarding a child, it is only initially valid if there is an adult supervising them to make sure that they’re going to do it Lishma, and they’re old enough and mature enough to do so.[140]]
The straps:[141] Being that the straps must be dyed Lishma, it is only valid to be done by [and adult] Jew. However, a gentile [and child] is invalid to dye the straps, and if he did so then the straps are invalid, [unless a Jew supervised the process and told the gentile or child to tan it Lishma[142]] just as was explained in Chapter 8 Halacha 3 regarding the tanning of the parchment. However, some Poskim[143] rule that it helps for a Jew to re-dye the straps Lishma if a gentile dyed them, although practically, it is best to be stringent. [Rather one is to peel off the original paint, and then repaint it.[144]]
I. Katan – Children molding the Shin of the Batim: [145]
Whoever is invalid to write Tefillin is likewise invalid to mold the Shin onto them. This invalidation includes gentiles, women, children who are below age 18, and have not have been ascertained to reach the signs of puberty, even if they are Bar Mitzvah, a non-religious Jew, a Moser, and one who does not wear Tefillin because he does not believe in the Mitzvah.[146] This applies even if they do it Lishma.[147]
J. Katan – Children squaring the Batim: [148]
Whoever is invalid to write Tefillin is likewise invalid to do any form of fixing towards the body of the Tefillin [including the squaring of the Batim or Titura[149]]. This invalidation includes gentiles, women, children who are below age 18, and have not have been ascertained to reach the signs of puberty, even if they are Bar Mitzvah, a non-religious Jew, a Moser, and one who does not wear Tefillin because he does not believe in the Mitzvah.[150] This applies even if they do it Lishma.[151]
K. Katan – Children producing and sewing the sinews:
Weaving the sinews: The sinews must be woven Lishma, and thus cannot be done by a gentile, as applies to all items that are required due to the Halacha from Moshe on Sinai.[152] If one thought the Lishma in his mind but did not verbalize it, then it is invalid.[153] [Regarding a woman, it is permitted even initially for a Jewish woman to do the weaving of the sinews Lishma, even if she does not have supervision of someone standing over her.[154] Regarding a child, it is only valid if there is an adult supervising them to make sure that they’re going to do it Lishma, and they’re old enough and mature enough to do so.[155] All the above however is only regarding the weaving of the sinews, however regarding actually sewing the Batim with them, we are more stringent as explained next.]
Sewing the Batim with the sinews:[156] Whoever is invalid to write Tefillin is likewise invalid to sew them shut.[157] This invalidation includes gentiles, women, children who are below age 18, and have not have been ascertained to reach the signs of puberty, even if they are Bar Mitzvah, a non-religious Jew, a Moser, and one who does not wear Tefillin because he does not believe in the Mitzvah.[158] This applies even if they do it Lishma.[159]
L. Katan – Children Making the knot of the Daled or Yud: [160]
Whoever is invalid to write Tefillin is likewise invalid to make the knot of the Daled or Yud. This invalidation includes gentiles, women, children, a non-religious Jew, a Moser, and one who does not wear Tefillin because he does not believe in the Mitzvah.[161] This applies even if they do it Lishma.[162]
Children below age 18: Ideally, all children who are below age 18, and have not have been ascertained to reach the signs of puberty, should be invalid to make the above knots, even if they are Bar Mitzvah, just as they are invalid to write Tefillin and make Batim.[163] However, some Poskim[164] are lenient to allow a child above the age of Bar Mitzvah but underage 18, to do so, so long as there is an adult supervising them to make sure that they’re going to do it Lishma. Certainly, the child may be lenient to do so by his own Tefillin [if he knows that he has already grown two pubic hairs[165]]. [Furthermore, in certain cases to be explained next, the Bar Mitzvah boy should specifically undo and redo his knot on the day of his Bar Mitzvah.]
After reaching the age of Bar Mitzvah, must a child redo his knot?[166] If prior to age of Bar Mitzvah a child opened and fixed his knot of the Daled or Yud, then prior to him wearing the Tefillin on the day of his Bar Mitzvah he is to reopen it and fix it Lishmah. [Furthermore, according to those Poskim who rule that technically there is a Mitzvah on each Jew to write their own Tefillin which can also be fulfilled by redoing the knot of the Tefillin, a Bar Mitzvah boy should always undo and redo his knot for this purpose on the day of his Bar Mitzvah.[167]]
Child entering the Parshiyos into the Tefillin, entering the strap into the Mabarta:
See Chinuch Habanim Kehilchaso Chapter 8:22-23
M. Katan – May a child put Tefillin onto another person or must he personally put it on? [168]
It is even permitted for a woman, child, and even a gentile to put the Tefillin on him and have him say the blessing.
N. The child reading test-Having a child read a letter or word to determine its validity: [169]
The cases in which a child’s reading can help validate a letter: If a letter contains a questionable form, or a questionable length or width[170], and is hence questionable as to whether it is valid, then one is to have a child who is neither too intelligent or too ignorant read the letter to verify it’s identity, and hence it’s validation will be dependent upon his reading. [If the letter was read properly, then it is not necessary to fix it although it is proper to do so.[171]] This certainly applies if the question of invalidation occurred only after the letter was written properly [such as if a properly written letter had a crack occur in it after it was written and is now held in question as to its validity] that a child’s reading can be sought for validation. Furthermore, some Poskim rule that this allowance applies even if the letter was initially written in a questionable manner, nevertheless a child’s reading may be sought for validation. Practically, if the letter cannot be fixed [such as due to Lo Kisidran] then one may rely on this opinion, and so is the custom.[172] However, this ability to validate a letter through having a child read it properly only applies if indeed there is a Halachic question as to its validity. However, if one knows for certain that it is not Kosher according to Halacha, such as if one sees that one of the parts of the letter is not touching the letter [i.e. the Yud of the Alef], or that one of the parts which is not meant to touch the letter is touching the letter [the leg of the Hei or Kuf], then it does not help for a child to read it properly, and the letter remains invalid.[173] [Likewise, if one knows for certain that it is valid then the mistaken reading of a child does not invalidate the letter.[174]] Nonetheless, even in such a case, reading it properly can help in regards to it being allowed to fix it without transgressing the laws of Kisidran.[175]
Whenever a child is used to read the letter, the following detailed laws are to be kept:
The age of the child:[176] The child is required to be of a level of intelligence in which he is neither considered wise, nor ignorant. This means that the child is not yet old enough to understand the content and meaning of the words that he is shown [i.e. not wise], but is old enough to properly read and recognize letters [i.e. not ignorant]. [This is approximately between ages 5-7.[177] It is valid whether the child is a male or female.[178] It is valid even if the child already knows how to read words. If one is unsure if the child is already past the correct age of intelligence, then one may cover over the previous letters and have him read only the letter in question.[179]]
Covering the other words/letters:[180] Upon showing a child a letter to deem its eligibility, there is no need to cover over any of the previous words or letters, despite the fact that this is accustomed to being done. However, when showing a child a split letter, then the other half of the letter is to be covered.
The letter Ches:[181] We do not follow a child’s input regarding how he reads the letter Ches, which is written as two Zayins in the scribal script, as he is not accustomed to seeing such a letter. Accordingly, if the two Zayins are not attached, then if it is clearly apparent from immediate first sight that they are not attached, then the letter is invalid and cannot be fixed once one continued writing due to the requirement of Kisidran. However, if the lack of attachment is not apparent until one contemplates on it, then it can be fixed even not Kisidran, even if a child reads it as a Zayin.
Faded letter:[182] If a letter has faded but some color of the black ink still remains, then a child can be used to determine the validity of the letter. If he is able to read the letter properly, then it is valid.
Spacing:[183] Whenever there’s a question whether two letters are too far apart and may appear like two words or if two words are too close together and may appear like a single word, then a child of the above age is to read it to determine its validity.
Kisidran: As explained above, in certain cases the reading of a child can help determine whether there is a Kisidran invalidation in fixing a letter, even if the letter is definitively invalid.
O. If a child dropped Tefillin onto the floor, does he require a Tikkun? [184]
If the child is of age of Chinuch, it is proper for him to perform some type of Tikkun.
[1] Encyclopedia Talmudit Vol. 16 p. 175; Shevach Habris 3:1; Nitei Gavriel 16:1; Chinuch Habanim Kehilchaso Chapter 2-5
[2] Admur 17:3; Michaber 17:3; Sukkah 42a; Encyclopedia Talmudit Vol. 16 p. 175 footnote 203; Chinuch Habanim Kehilchaso Chapter 2:1-5
[3] This is defined as when the child knows to throw two of the fringes in back of him and two in front of him, and he knows how to hold the Tzitzis in his hand during Shema, as is accustomed. [Admur ibid; Rama ibid; Hagahos Maimanis 3; Poskim in Encyclopedia Talmudit Vol. 16 p. 175 footnote 204] See Encyclopedia Talmudit Vol. 16 p. 175 footnote 205-206 for alternative definitions
Ruling of Admur in 16:1: In 16:1 Admur rules that a child is considered to reach the age of Chinuch at 9 years old, from when he knows to walk in the marketplace with his Tallis and guard it and not lose it. Vetzaruch Iyun as how this definition of Chinuch coincides with the definition brought above from 17:4. Perhaps however one can say that 16:1 refers to a Tallis Katan while 17:4 refers to a Tallis Gadol. Or perhaps one can say that 16:1 refers to the age of prohibition for the child to wear a four cornered garment without Tzitzis, while 17:4 refers to the Mitzvah of him Davening with Tzitzis. Thus, while the prohibition of wearing a un-fringed four cornered garment begins when he is old enough to guard his garment in the marketplace, the Mitzvah for him to actively wear a pair of Tzitzis only begins when he knows how to Daven with it. Vetzaruch Iyun!
[4] Admur ibid “See 24:1 that this is not such an obligation”
[5] Admur ibid; M”A 17:2; Bach 17; Mordechai Sukkah 42; See Kaf Hachaim 17:12; Poskim in Encyclopedia Talmudit Vol. 16 p. 175 footnote 215 and 220; Chinuch Habanim Kehilchaso Chapter 2:5-7
Other opinions: Some Poskim rule that he is only required to buy the strings if the child is wearing four cornered garment, and is not required to educate him to wear a Tallis if he does not own a four cornered garment [Implication of Michaber ibid who writes “Tzitzis” which implies that he is only required to buy the strings if the child is wearing four cornered garment, and is not required to educate him to wear a Tallis if he does not own a four cornered garment; Poskim in Kaf Hachaim ibid; Rishonim and Achronim in Encyclopedia Talmudit Vol. 16 p. 175 footnotes 214-220]
[6] Parentheses in original
[7] Siddur Admur “A child is considered to have reached the age of Chinuch for the Mitzvah of Tzitzis from 6 years old and onwards.”; Lev Chaim 101; Ben Ish Chaiy Lech Lecha 14; Kaf Hachaim 17:10; See Encyclopedia Talmudit Vol. 16 p. 175 footnote 210-2126 for alternative definitions
Ruling of Admur in Shulchan Aruch and other Poskim: In 16:1 Admur rules that a child is considered to reach the age of Chinuch for Tzitzis from the age of 9. This follows the ruling of the M”A 16:1 and so rules M”B 16:9; See Bach 16 in name of Semak 31 who rules from age 6-7 based on his sharpness; Sefer Hachinuch 386; Ridbaz 2:2
[8] See Sefas Emes Sukkah 42a based on Tosafus Erechin 2b; Encyclopedia Talmudit Vol. 16 p. 175 footnote 207; Chinuch Habanim Kehilchaso Chapter 3:1-5
[9] Elya Raba 17:3 in name of Sefer Hayirah; Kitzur Shlah Inyanei Tzitzis p. 31 “a small child from the moment he knows how to speak one should dress him with a Tallis Katan and through doing so he will merit a high soul…. At the very least one should not wait any more than three years old to have him start wearing a Tallis Katan”; Shevet Hamussar 31; Shaareiy Teshuvah 17:4; Eretz Chaim Siton in Hagahos to 493; Aruch Hashulchan 17:5 “Our custom is that when the child turns three years old he is garbed with Tzitzis.”; Kaf Hachaim 17:10; Igros Kodesh Rayatz 13:355 “from age 3 the custom is to be scrupulous to accustom the child to wear a Tallis Katan”; Sefer Haminhagim p. 87; Igros Kodesh 5:21; ; Misgeres Hashulchan in Lechem Hapanim on Kitzur SH”A 166 that “the custom amongst all of Israel is to educate the child from three years old, which is when he starts speaking, in all matters of holiness”; Nitei Gavriel 16:1; Encyclopedia Talmudit Vol. 16 p. 175 footnote 213; Chinuch Habanim Kehilchaso Chapter 2:5
[10] Elya Raba ibid; Kitzur Shlah ibid
[11] Kitzur Shelah ibid; Elya Raba 17:2; Shaareiy Teshuvah 17:2; Noheig Katzon Yosef p. 101; Testament of Rebbe Rashab printed in Ishkavta Derebbe p. 137; Rebbe in Heichal Menachem 2:29; Shulchan Menachem 5:27; Toras Menachem 5742 2:708; See Nitei Gavriel Upsherinish 16:1
Other opinions: Some were particular to not place Kosher Tzitzis on a child that is prior to three years old. [See Nitei Gavriel Upsherinish 16:1]
[12] Speaking: Some are accustomed to place Tzitzis on a child from the time he knows to speak. [Kitzur Shelah ibid; Elya Raba 17:2; Shaareiy Teshuvah 17:2]
Walking: Some are accustomed to place Tzitzis on a child from the time he knows to walk. [Testament of Rebbe Rashab printed in Ishkavta Derebbe p. 137, printed in Igros Kodesh Rashab 2:905]
Potty trained: Some are accustomed to place Tzitzis on a child from the time he is potty trained. [Noheig Katzon Yosef p. 101]
Month old: Some are accustomed to place Tzitzis on a child from the time he is a month old. [See Nitei Gavriel Upsherinish 16:1]
Bris: Some are accustomed to place Tzitzis on a child from the time of the Bris and onwards. [See Nitei Gavriel Upsherinish 16:1]
[13] See customs in previous footnote; Nitei Gavriel Upsherinish 16:1
[14] See Chinuch Habanim Kehilchaso Chapter 2:11
[15] See Nitei Gavriel Upsherinish 16:4; See however Shevet Halevi 8:163; Piskeiy Teshuvos 17:2 and 21 footnote 69 that a child is to begin sleeping with a Tallis Katan from 9 years old.
[16] Likkutei Sichos 33:273 [printed in Shulchan Menachem 1:41]
[17] See Piskeiy Teshuvos 17:2 that this applies from age 9; Chinuch Habanim Kehilchaso Chapter 2:10
[18] Drashos Maharil Nessuin; Rosh Ki Seitzei; Rokeiach 353; Tashbatz 462; M”A 8:3; Beir Heiytiv 17:4; M”B 8:4; 17:10; Mor Uketzia 8; Likkutei Maharich; Eretz Tzevi 2:3; See Kaf Hachaim 8:12
The reason: As the Torah proximates the verse of “Gedilim Taaseh Lecha” and “Ki Yikach Ish Isha”, thus implying that until marriage one does not wear Gedilim. [Drashos Maharil ibid] Some understood this statement to refer to even a Tallis Katan and thus questioned the custom. [Kneses Hagedola brought in Beir Heiytiv ibid] However, in truth its reference is only to the Tallis Gadol.
[19] Tzemach Tzedek Even Haezer 307:3; Sefer Haminhagim p. 3; Igros Kodesh 12:445
[20] Yechaveh Daas 4:2; See Kaf Hachaim 8:12
[21] Siddur Admur; Chinuch Habanim Kehilchaso Chapter 2:12-17
[22] Siddur Admur “Children that have reached the age of Chinuch which is from age 6 and onwards…”; Lev Chaim 101; Ben Ish Chaiy Lech Lecha 14; Kaf Hachaim 17:10
Ruling of Admur in Shulchan Aruch and other Poskim: In 16:1 Admur rules that a child is considered to reach the age of Chinuch for Tzitzis from the age of 9. This follows the ruling of the M”A 16:1
[23] Sheivet Haleivi 3:6; Even Yisrael 7:3; Igros Moshe Y.D. 3:52; Piskeiy Teshuvos 17:2; Rav SZ”A in Halichos Shlomo 3:4; See P”M 16 M”Z 1 [brought in Biur Halacha 15 “Veaz”] that we measure the “majority of head and body” according to the built of each child; Nitei Gavriel 16:3 footnote 8
[24] Siddur Admur; Piskeiy Teshuvos 17:2 writes the Shiur is to be a minimum of 24 by 24 cm on each side for a 6 year old, however it should be 36 x 36 cm for a nine year old; See Encyclopedia Talmudit Vol. 16 p. 175 footnote 221
The theoretical size: The Sages established that a Tallis is only obligated to have Tzitzis tied to its corners if it is large enough to cover the head, and majority of both the width and length, of the body of a nine year old child. [Admur 16:1; Menachos 40b] Practically, for a child: any garment that is large enough, based on that child’s height and build, to cover his head and most of his body is obligated in tzitzis. If it is smaller than this size, then the garment is exempt from tzitzis. [M”B 17:9; P”M 17; Derech Chaim; ]
[25] Peri Haaretz 1 brought in Birkeiy Yosef 16:1; Chesed Lealafim 16:5; Many Poskim in Kaf Hachaim 16:2 agreed to this opinion; See Haaros Ubiurim 779; See also Beir Heiytiv 16:1 in name of Peri Haaretz who brings an opinion that holds of an even lesser Shiur; Piskeiy Teshuvos 17:2 writes the Shiur is to be a minimum of 24 by 24 cm on each side.
[26] Shiurei Torah p. 266
[27] Piskeiy Teshuvos 17:2 footnote 11
[28] Igros Moshe ibid
[29] Chinuch Habanim Kehilchaso Chapter 2:18; 3:1-4
[30] See Piskeiy Teshuvos 17:2; Chinuch Habanim Kehilchaso Chapter 3:4
[31] Thus, the strings must only reach a length of 8 cm [opinion in Michaber 11:4], and may be torn on all sides so long as Kdei Aniva remains, and so on and so forth. [See Admur 12:1-6]
[32] Opinion in Michaber 11:4
[33] 1st opinion in Admur 12:2 and Michaber 12:1; opinion of Rosh in Menachos 38
[34] As rules 2nd opinion in Admur 12:6 and Michaber 12:3; Riy in Tosafus Menachos 38b; Rosh 7]
[35] See Admur 9:4; Michaber 9:1 and 6; Chinuch Habanim Kehilchaso Chapter 2:21
[36] Some Poskim rule it is only Rabbinically obligated in Tzitzis. [Gemara Menachos 39b; Rif; Rambam 3:2; Michaber 9:1] Others rule all materials are Biblically obligated in Tzitzis. [Tosafus; Rosh; Smag; Mordechai; Rama 9:1]
[37] Admur ibid; Michaber 9:6 in name of Igur and Rabbeinu Yeshaya and Maharil; M”B 9:5; Kitzur SHU”A 9:12; Ben Ish Chaiy Noach 1; Kaf Hachaim 9:5; Halichos Shlomo 3 footnote 25; Or Letziyon 2:2 footnote 3; Igros Moshe 1:2; 2:1; 3:1; Yoreh Deah 3:52
The reason why the Beged/Tallis is to be made of wool: There are opinions [Gemara Menachos 39b; Rif; Rambam] which hold that Biblically, only a Tallis made of wool or linen is obligated to have fringes placed on it, while a Tallis of any other material is only required to have fringes due to a Rabbinical injunction. Therefore, one who desires to fulfill the highest level of the Mitzvah of wearing Tzitzis [Mitzvah Min Hamuvchar] is to wear a Tallis of wool material. [Admur ibid]
Why the Tzitzis is to be made of wool: If the garment is made of wool then the fringes are to also be made of wool. The reason for this is because the only material that is valid to be tied to a wool garment is wool. This matter will be explained in Halacha 2!
[38] Some Poskim rule that the Tzitzis is invalid, and it is as if one is wearing a four cornered garment without Tzitzis [Maharam 444; Hagahos Maimanis 3:6] Other Poskim rule that wool or linen fringes may be used as Tzitzis for a garment of any material. [Admur 9:1; Michaber 9:2]
[39] Admur 9:5, See Nitei Gavriel 17:4
The reason: If the fringes of the cotton Tallis is made of wool [as is the commonly sold material of all Tzitzis today] then some Poskim [Maharam Merothenberg] rule that the Tzitzis is invalid, and it is as if one is wearing a four cornered garment without Tzitzis. Now, although in conclusion we rule that the custom is to be lenient, nevertheless every G-d fearing Jew is to be stringent. [9:4]
Other opinions: Some Poskim are lenient to even initially allow one to wear a cotton Tallis Katan, even if the fringes are made from wool. [Gra in Maaseh Rav 17 and in M”B 9:6; Chazon Ish brought in Orchos Rabbeinu 1:18]
[40] See Igros Kodesh 14:229 [brought in Shulchan Menachem 1:44 footnote 14]
[41] See Nitei Gavriel 16:2 footnote 7
[42] Chinuch Habanim Kehilchaso Chapter 2:21
[43] Chinuch Habanim Kehilchaso Chapter 2:22
[44] Sheivet Haleivi 3:6; Even Yisrael 7:3; Igros Moshe Y.D. 3:52; Piskeiy Teshuvos 17:2; Rav SZ”A in Halichos Shlomo 3:4; See P”M 16 M”Z 1 [brought in Biur Halacha 15 “Veaz”] that we measure the “majority of head and body” according to the built of each child; Nitei Gavriel 16:3 footnote 8; See Chinuch Habanim Kehilchaso Chapter 2:22
[45] M”B 15:1; Poskim in Kaf Hachaim 15:1; Chinuch Habanim Kehilchaso Chapter 3:9-10
[46] Elya Raba 15:2; P”M 15 A”A 2; Kaf Hachaim 15:13
[47] Chasan Sofer Shaar Hagedilin 20:11; See M”B 14:5; Chinuch Habanim Kehilchaso Chapter 3:8-11 regarding a Tallis owned by a Katan
[48] Admur 11:4; 14:2 [that this applies according to all]; M”A 11:2 as explained in Kuntrus Achron 11:3; Elya Raba 11:11; Tzemach Tzedek 2
Other opinions: Some Poskim rule that women [children, Cheresh and Shoteh] may not make Tzitzis strings, neither the spinning nor the interweaving, even if a Jew is standing over her. [P”M 14 M”Z; Glosses of Nesiv Hachaim; based on Rabbeinu Tam Gittin 45 that invalidates women [and children] in the Tzitzis making process, being they are not obligated in the Mitzvah. The previous Poskim learn that even Rabbeinu Tam did not make his statement regarding manufacturing the string but only regarding the tying of the Tzitzis to the corner and so rules Admur in 14:2 [based on Taz 14:1] that even Rabbeinu Tam agrees children are valid for the spinning and interweaving.] The M”B in Biur Halacha 11:8 “Tevaan Akum” concludes that one is not to initially allow a child, Shoteh or Cheresh to make the Tzitzis even if there is a Jew supervising him, although Bedieved or in a time of need one may be lenient.
[49] How often must the child be told to do it Lishma? The Biur Halacha ibid states that the Jew must constantly stand over the child and tell him to do it Lishma. This concept is not mentioned in Admur ibid. See Piskeiy Teshuvos 11 footnote 59 based on Chazon Ish 6:10 that we follow the beginning of the action of the spinning regarding Lishma.
[50] Darkei Teshuvah Yoreh Deah 1:145
[51] Admur 14:2; Chinuch Habanim Kehilchaso Chapter 4:1-13
[52] First and Stam opinion in Admur ibid; Michaber 14:1; Tosafus Menachos 42a; Rosh Tzitzis 13
[53] The reason: As women [and children] are included within the term Bnei Yisrael that is mentioned in the verse. [ibid]
[54] Second opinion in Admur ibid; Rama 14:1; Hagahos Maimanis in name of Maharam; Rabbeinu Tam in Gittin 45b, brought in Taz 14:1 regarding women; M”A 14:3 and Admur add the same applies to children.
[55] Admur ibid and M”A 14:3 add that according to Rabbeinu Tam the same rule applies to children; Aruch Hashulchan 14:7; Kaf Hachaim 14:4; Conclusion of Biur Halacha 14 “Lehatzrich” in name of Peri Megadim and Derech Hachaim
Other opinions: Some Poskim rule that even according to Rama/Rabbeinu Tam it is permitted to have male children tie the Tzitzis, and only women were excluded. [Artzos Hachaim 14:1, brought in M”B 14:4; Kesav Sofer 1; Mahrsham 8:7; Daas Torah 14; Meishiv Davar 1:47] Furthermore, according to the Maharam, of which the Rama’s ruling is sourced in, children are valid. [see next footnote; Biur Halacha 14:1 “Lehatzrich”; Olas Tamid]
[56] The reason: As the tying must be done by a person that is obligated in the Mitzvah. This is similar to the rule regarding Tefillin; that women are invalid to write Tefillin scrolls being that they are not obligated to wear them, as written in 39:1. The same would apply by Tzitzis, that since women are not obligated to wear Tzitzis therefore they are invalid to tie Tzitzis to the Tallis. [Admur ibid; M”A ibid; Rabbeinu Tam ibid] Alternatively, the reason women are invalid is because they are excluded by the words of the verse “Bnei Yisrael” and not Bnos Yisrael. [Hagahos Maimanis in name of Maharam brought in glosses of Rama ibid and M”B 14:2 and Biur Halacha 14:1 “Lehatzrich”; See Biur Halacha ibid that the practical ramifications between the two reasons is regarding a child, as according to this reason children are valid as they are included in Bnei Yisrael.]
[57] Admur ibid; Kuntrus Achron 14:1 based on M”A ibid
[58] Admur ibid; Rama ibid
The Sephardic custom: Although the Michaber rules leniently in this regard, practically even the Sephardim are stringent in this matter. [Ben Ish Chaiy Lech Lecha 2; Kaf Hachaim 14:4]
[59] Vetzaruch Iyun if one may be lenient in a time of need even if it was not tied Lishma by a woman or child, as ruled in 14:3 that some Poskim rule the tying of the Tzitzis is not required to be done Lishma, and so is the ruling in a time of need.
[60] Implication of Admur and Rama ibid; Piskeiy Teshuvos 14 footnote 10
[61] M”B 11:7; 14:5
[62] See Kuntrus Achron 14:1 and So rules Admur 11:4 [based on M”A 11:2 as explained in Kuntrus Achron 11:3] regarding the spinning and interweaving; M”B 14:4; Vetzaruch Iyun if one may be lenient in a time of need even if it was not tied Lishma by a woman or child, as ruled in 14:3 that some Poskim rule the tying of the Tzitzis is not required to be done Lishma, and so is the ruling in a time of need.
Other opinions: Some Poskim are lenient to validate the Tzitzis made by a child even if there was no adult supervision, so long as the child states he did so Lishma. [Artzos Hachaim 14:1]
[63] Chinuch Habanim Kehilchaso Chapter 5:7-10
[64] P”M 14 A”A 3; M”B 14:4; Kesav Sofer ibid; Tehila Ledavid 14:2; Divrei Yatziv 1:45; Pischei Olam 14:3; Piskeiy Teshuvos 14:2
[65] Kaf Hachaim 14:4 based on M”A and Admur ibid who hold that according to Rabbeinu Tam there is no difference between children and women, and hence children are Biblically invalid according to his opinion and two hairs must be verified as is required by all other Biblical commands, as rules Admur 39:1 regarding Tefillin. However see Tehila Ledavid ibid that since the main ruling follows the Tosafus and Rosh that women and children are valid, therefore one may even Lechatchila be lenient by a child above Bar Mitzvah, as perhaps he has already grown two hairs and they have fallen off.
[66] Biur Halacha 14:1 “Lehatzrich”; Piskeiy Teshuvos 14:3; Mishneh Halachos 3:229; Chinuch Habanim Kehilchaso Chapter 4:11
[67] Chinuch Habanim Kehilchaso Chapter 5:1-6
[68] Biur Halacha ibid; Levushei Mordechai 4:194; Birchas Habayis 37:40 is lenient if the child explicitly verbalized that he is tying it Lishma
[69] The reason: As Bedieved we rule like the Rosh, unlike Rabbeinu Tam, that children are valid to tie Tzitzis. [ibid]
[70] See Even Yisrael 9:63; Mishneh Halachos ibid; Piskeiy Teshuvos ibid; Chanoch Lanoar 9 footnote 16
[71] See Piskeiy Teshuvos 11:18; 658:11; Minchas Yitzchak 5:65; Kaf Hachaim 658:66; Chinuch Habanim Kehilchaso Chapter 3:17
[72] Ksav Sofer 129 brought in Biur Halacha 658 “Lo Yitnenu”; Minchas Yitzchak 5:65
[73] Piskeiy Teshuvos 11:18 footnote 129
[74] See Encyclopedia Talmudit Vol. 16 p. 176 footnotes 222-231; Chinuch Habanim Kehilchaso Chapter 6-9
[75] Admur 37:3; See Mishneh Brachos 20a; Sukkah 42a; Chinuch Habanim Kehilchaso Chapter 6:1-11; 7:1-31
[76] 1st opinion in Admur ibid; Michaber 37:3; Rambam Tefillin 4:13; Sukkah 42a; Erechin 2b; Rabbeinu Tam in Tosafus Brachos 20a and Eruvin 97b; Rosh on Brachos ibid; Rashba Brachos ibid; Rabbeinu Yona Brachos ibid; This is approximately the age of 9 or 10 years old-Kaf Hachaim 37:14
[77] Kaf Hachaim 37:14
[78] 2nd opinion in Admur ibid; Rama 37:3; Baal Haitur Tefillin 7; Rashi Brachos ibid as explaioned in Rahsba and Rabbeinu Yona ibid
[79] Admur ibid; Rama ibid “And one is not to swerve from this custom”; Shulchan Hatahor 37:4 based on tradition from Baal Shem Tov and based on Kabbalah; Os Chaim Veshalom 37:5; Darkei Chaim Veshalom 79; See Shulchan Menachem 1:105 for a letter in which the Rebbe defends this practice, even though it is not the Chabad custom.
Custom of Sephardim: The custom of the Sephardim follows the 1st opinion mentioned above [the opinion of the Michaber] and they hence put on Tefillin with a blessing beginning from two years before the Bar Mitzvah. [Or Letziyon 2:44-47; Yabia Omer 6:3; See Kaf Hachaim 37:14] Some Sephardi communities have the custom that the boy does not begin to wear Tefillin until several years after his Bar Mitzvah. This custom is to be completely negated. [Letter of Rebbe in Shulchan Menachem 1:105]
Other customs: Some rule one is to begin wearing Tefillin at age 12. [Bach 37; See also P”M 37 A”A end] Some are accustomed to wear the Tefillin one month prior to the Bar Mitzvah. [Aruch Hashulchan 37:4 that so was the custom in Poland and Lithuania; See Igros Kodesh 14:463]
Custom of Rabbeim: The Rebbe Rayatz began wearing Tefillin in private with a blessing at age 11. [Igros Kodesh 3:136 [printed in Shulchan Menachem 1:36]
[80] Admur ibid; M”A 37:4; M”B 37:12; See Shelah in Mitzvas Tefillin p. 32 that today that Tefillin is only worn for prayer the ruling of the Baal Haittur does not apply
[81] Hayom Yom 2nd Av based on the public directive of Rebbe Rayatz; Sefer Haminhagim p. 4; Igros Kodesh 11:76; 16:305; 17:61; 14:463 [printed in Shulchan Menachem 1:104-109]
[82] Hayom Yom 2nd Av based on the public directive of Rebbe Rayatz; Sefer Haminhagim p. 4; See Igros Kodesh 14:63; 11:76, [printed in Shulchan Menachem 1:109]
[83] Igros Kodesh 18:266 [printed in Shulchan Menachem 1:109]
[84] Toras Menachem 1989 4:142 [printed in Shulchan Menachem 1:107]
[85] Likkutei Sichos 21:357; Igros Kodesh 23:89; Shulchan Menachem 1:36; Rav Groner related to me that the Rebbe replied this answer to many people.
[86] See Likkutei Dibburim 1:214 that the Rebbe Rayatz began to wear Tefillin on the 11th of Iyar [and not the 12th of Iyar] seemingly because Shavuos fell that year on Shabbos-Sunday and hence one day was lost.
[87] Chinuch Habanim Kehilchaso Chapter 6:18
[88] Custom is mentioned in Aruch Hashulchan 37:4; Os Chaim Veshalom 37:5; Mikdash Meat 37:3; Taamei Haminhagim Tefillin 23; Likkutei Maharich; Pinos Habayis 85; Igros Kodesh 3:136 [printed in Shulchan Menachem 1:36]
The reason: Some suggest the reason for this is in order to elevate the soul of his parent. [Taamei Haminhagim ibid; Pinos Habayios ibid, mentioned in Igros Kodesh ibid] Alternatively, the reason is because the Yasom has no one else to educate him to wear it and hence we do it much time in advance. [ibid]
[89] Aruch Hashulchan ibid; Os Chaim Veshalom ibid; Darkei Chaim Veshalom 79; Igros Kodesh ibid
[90] See Nitei Gavriel Bar Mitzvah chapter 39
[91] Shevet Hakehasi 6:15; Piskeiy Teshuvos 30:2 footnote 17; Nitei Gavriel 39:16
[92] Nitei Gavriel 39:2
[93] Nitei Gavriel 39:3
[94] Igros Kodesh 11:340; 14:533; Shevach Yakar 37:7, p. 100
[95] See Shevach Yakar p. 253
[96] Printed in Sefer Hamamrim 5708 p. 271
[97] See end of Mamar Isa Bimidrash Tehillim, printed in Sefer Hamamarim 5708 p. 271
[98] See Kinyan Torah 3:5; Piskeiy Teshuvos 40:4
[99] Admur 45:3 in parentheses regarding nakedness, and based on Siddur ibid this would likewise be forbidden due to feces
[100] Piskeiy Teshuvos 45 footnote 4; So is implied from the lack of definition in “children” as written by Admur here and so is implied from the lack of definition of children as written in chapter 275 regarding being naked in front of candles. This is opposed to the law regarding saying a blessing in front of a naked boy below 9, in which Admur rules [75:7] that the main opinion is like the lenient opinion, as here it is a matter of belittlement of the Tefillin and thus we are more stringent. [Piskeiy Teshuvos ibid]
[101] Mishneh Halachos 6:24; Avnei Yashpei 1:11; Mechzeh Eliyahu 1:5-8; See Mili Dechassidusa on Sefer Chassidim 519 regarding removing feces from room in front of uncovered Mezuzah; See Kinyan Torah ibid
[102] Vetzaruch Iyun regarding this latter option, as although being ten Tefachim above the ground is valid regarding the issues of feces, it is unclear if it is valid regarding the issue of Erva.
[103] The closet or bookcase may provide several reasons for allowance, including: 1) The books or Tefillin are above ten Tefachim from the ground. 2) The closet or bookcase holds 40 Seah and is hence considered its own Reshus. 3) The closet is closet.
[104] Implication of Admur ibid “Lasos Tzerachav”; Piskeiy Teshuvos 40:4 footnote 36 based on Poskim in next footnote, although he concludes based on Mili Dechassidusa on Sefer Chassidim 519 that regarding urinating it is only a Midas Chassidus and not required from the letter of the law. So also concludes Shevilei David 43:3; Mechzeh Eliyahu 8
[105] Admur 315:3; Rama 315:1; M”A 315:3; Mordechai Shabbos 311 in name of Maharam
[106] Admur 315:4
[107] See coming footnotes for ramifications
[108] See Piskeiy Teshuvos 40:4; Mishneh Halachos 6:24; Avnei Yashpei 1:11; Mechzeh Eliyahu 1:5-8; See Mili Dechassidusa on Sefer Chassidim 519 regarding removing feces from room in front of uncovered Mezuzah; Kinyan Torah 3:5
[109] Although indeed according to Admur in his Siddur, even a single covering or an elevation of ten Tefachim suffices, this only applies regarding having feces or Erva revealed in front of it, and not regarding using the bathroom in front of it, which requires two coverings. However, perhaps regarding urinating, even Admur would agree that one covering is enough. [See Piskeiy Teshuvos 40:5 and footnote 38 who concludes so]
[110] Admur 45:3; M”A 45:2; Rambam Yesodei Hatorah 6:6; Tefillin 4:23; Shabbos 120b; M”B 45:5; Afikei Maginim 75:14; See Piskeiy Teshuvos 45:2
[111] Shut Tashbeitz 3:26, brought in Shaareiy Teshuvah 40:2 “Regarding feces and Ervah any covering suffices”; Piskeiy Teshuvos 45:2; See Admur 25:8; 43:7 and Siddur Admur [letter 20 Raskin] regarding covering in front of feces, and the same would seemingly apply here. Vetzaruch Iyun from the wording in Admur 45:3 which implies that even if it is covered it is forbidden.
[112] The reason: The reason it is forbidden to do so is because it is belittling to the Mitzvah. [See Admur 275:13] [As]
[113] To note that this ruling of Admur is in parentheses. Perhaps the reason for this is because this ruling is a novelty of Admur which is not sourced in other Poskim. Admur seemingly learned from the ruling in 275:13 [which he motions the reader to look in], which states that the custom is not to have naked children stand in front of the Shabbos candles due to it being belittling of the Mitzvah, that the same applies regarding them standing in front of Sefarim. [See Piskeiy Teshuvos 45 footnote 13]
[114] Piskeiy Teshuvos 45 footnote 4; So is implied from the lack of definition in “children” as written by Admur here and so is implied from the lack of definition of children as written in chapter 275 regarding being naked in front of candles. This is opposed to the law regarding saying a blessing in front of a naked boy below 9, in which Admur rules [75:7] that the main opinion is like the lenient opinion, as here it is a matter of belittlement of the Tefillin and thus we are more stringent. [Piskeiy Teshuvos ibid]
[115] In the Siddur [letter 20-21 in Raskin], Admur rules that if the books are on a table which is 10 Tefach from the ground it is permitted to have excrement in the room. Perhaps then the same would apply here by Erva. However, in truth not having Sefarim revealed before feces is a mere stringency without a Talmudic source, while not having Tefillin revealed in front of an Erva is a Talmudic ruling recorded in Poskim.
[116] Shut Tashbeitz 3:26, brought in Shaareiy Teshuvah 40:2 “Regarding feces and Ervah any covering suffices”; See previous footnotes!
[117] Based on Admur 45:3 that one may not wear Tefillin in the presence of a nude person.
[118] Piskeiy Teshuvos 45:2 rules that if the Tefillin are covered, even by a single covering, it is permitted to wear them in front of a naked person.
[119] See Admur 32:12; Michaber and Rama 32:9; M”A 32:11; M”B 33:23; Piskeiy Teshuvos 39:4; Chinuch Habanim Kehilchaso Chapter 8:9-10
Background: Whenever a Mitzvah item is obligated to be manufactured Lishma, the question is as to whether a gentile, or Jewish women and children, are valid to perform it. There are two potential invalidations involved and having the above people make the item: 1) Perhaps only those who are commanded in the Mitzva may make the item, as rules Admur 39:1 and 3 and Michaber 39:1-2 Regarding the writing and other actions relating to the Tefillin, and 2) even if the item is valid to be made by those who are not commanded in it, perhaps they are invalid to have the Lishma intent. So regarding the first aspect, Admur clearly rules in 39:3 that they are not invalid due to the fact that they are not commanded in the mitzvah, and hence the only remaining aspect for clarification is the second aspect which will be explained here.
Trusting a gentile with holding the Lishma parchments and if it needs Chasimos: See Admur 32:13; Michaber 32:10
[120] See Halacha 4A and below that indeed the tanning process is valid even through a gentile so long as Lishma is ensured, as explained below. Nevertheless, it is initially best to be done by a religious Jew. [Piskeiy Teshuvos 36:6-1]
[121] 1st opinion in Admur and Michaber ibid; Rambam Tefillin 1:11; Minchas Yitzchak 9:1; Shevet Halevi 9:10; 10:4; Piskeiy Teshuvos 32:15 and footnote 85
The reason: As a gentile does matters with his own personal intent and does not care to intend for what he was told by the Jew. [Admur i9bid; See also Admur 11:4; Taz 11:1]
[122] Admur ibid, and as rules Admur in 11:4 even regarding Tzitzis
[123] 2nd opinion in Admur ibid; Tur 32 in name of Rosh; Michaber 11:2 regarding Tzitzis
[124] Admur ibid; 39:3; This is unlike the ruling of Admur regarding Tzitzis, in which he rules that they are invalid according to all to do so Lishma [See Admur 11:4; Kuntrus Achron 11:1] as in this case, the tanning is a very short action of simply dropping the skin into the solution, and hence we are lenient to assume that a gentile is at least able to do this Lishma. [Admur 32:12]
[125] See Admur 39:3 that those invalid to write the Tefillin are not invalid to tan the skins, and the only remaining issue is the issue of Lishma, of which a woman is trusted to do, as ruled in Admur 11:3; 14:2 that this applies according to all; Siddur Admur; Michaber 11:1; Taz 14:1; Olas Tamid 14:3; M”B 11:7; see Piskeiy Teshuvos 11:7
[126] See Admur 39:3 that those invalid to write the Tefillin are not invalid to tan the skins, and the only remaining issue is the issue of Lishma, of which a child is trusted to do under adult supervision, as ruled in Admur 11:4; 14:2 [that this applies according to all]; M”A 11:2 as explained in Kuntrus Achron 11:3; Elya Raba 11:11; Tzemach Tzedek 2
[127] Chinuch Habanim Kehilchaso Chapter 8:1-4 and 13-20; Toras Hakatan Chapter 35
[128] Admur 39:1; Michaber 39:1; Rambam Tefillin 1:13; Gittin 45b
[129] Admur 39:1; M”A 39:1; M”B 39:3; Minchas Elazar 4:57; Piskeiy Teshuvos 39:1 footnote 2; See also: Admur 37:3; 55:6; 128:49; 199:9 regarding Birchas Hamazon; 271:7 regarding Kiddush; M”A 271:2; M”B 271:3; Michaber E.H. 155:15 regarding Miun and 169:10 regarding Chalitza
Other opinions: Some Poskim rule Bedieved it is valid if written by a child above Bar Mitzvah. [Noda Beyehuda Tinyana 1]
[130] Admur 39:1; M”A 39:1; See Miasef Lekol Hamachanos 39:7; Chikrei Halachos 5:62; Yagdil Torah N.Y. 8:44
The reason: As once a child has reached the age of 18, they are assumed to have grown the two pubic hairs even if one has not ascertained this to be of fact [unless one knows for certain that he or she hasn’t], and may be Motzi others even for a Biblical command. [Admur ibid]
[131] M”A 271:2; Admur 199:9; Michaber E.H. 169:9 regarding Chalitza; C.M. 35; M”B 271:3; Shaar Hatziyon 271:5
Other opinions: Some Poskim rule that even above age 18 a teenager should not be a scribe unless he has a small beard. [Biur Halacha 39:1 “Oa Katan”
[132] The reason: As a child above Bar/Bas Mitzvah only becomes Biblically obligated in the commands upon reaching puberty and growing two pubic hairs. If one does not know this to be the case, he is only obligated due to doubt, as perhaps he has not yet developed, and is hence Biblically exempt from all the commands. Accordingly, he cannot be Motzi an adult, as one of questionable obligation cannot be Motzi one of certain Biblical obligation. [Admur 271:12]
[133] Mishnas Hasofer 1:1; Piskeiy Teshuvos 39:1
[134] Admur 39:3 that a gentile may perform the tanning Lishma as explained in 32:12 [regarding parchment]; There Admur rules regarding the parchment as stated here, and seemingly the same would apply regarding the leather for the Batim: See Admur 32:12; Michaber and Rama 32:9; M”A 32:11; See Piskeiy Teshuvos 32:59; Chinuch Habanim Kehilchaso Chapter 8:5-8
Trusting a gentile with holding the Lishma parchments and if it needs Chasimos: See Admur 32:13; Michaber 32:10
[135] 1st opinion in Admur and Michaber ibid; Rambam Tefillin 1:11; Minchas Yitzchak 9:1; Shevet Halevi 9:10; 10:4; Piskeiy Teshuvos 32:15 and footnote 85
[136] See Admur 39:3 that those invalid to write the Tefillin are not invalid to tan the skins, and the only remaining issue is the issue of Lishma, of which a woman is trusted to do, as ruled in Admur 11:3; 14:2 that this applies according to all; Siddur Admur; Michaber 11:1; Taz 14:1; Olas Tamid 14:3; M”B 11:7; see Piskeiy Teshuvos 11:7
[137] See Admur 39:3 that those invalid to write the Tefillin are not invalid to tan the skins, and the only remaining issue is the issue of Lishma, of which a child is trusted to do under adult supervision, as ruled in Admur 11:4; 14:2 [that this applies according to all]; M”A 11:2 as explained in Kuntrus Achron 11:3; Elya Raba 11:11; Tzemach Tzedek 2
[138] Admur 33:5; Michaber and Rama 33:4; M”A 33:5; Chinuch Habanim Kehilchaso Chapter 8:11-12
[139] P”M 39 A”A 6
[140] P”M 39 A”A 6; See the following Poskim that a child is only trusted to do Lishma under adult supervision: Admur 11:4; 14:2 [that this applies according to all]; M”A 11:2 as explained in Kuntrus Achron 11:3; Elya Raba 11:11; Tzemach Tzedek 2
[141] Admur 33:5; Rama 33:4; Michaber 33:4 “It is good that a Jew dye them Lishma and not a gentile”
Other opinions: Some Poskim rule that the straps are valid Bedieved even if they were dyed by a gentile. [Michaber ibid, as explained in M”A 32:5]
Women doing the dyeing: Some Poskim rule that it is valid if done Lishma. [P”M 39 A”A 6; M”B 33:23] Nonetheless, initially this is not to be done. [See Maharshag 1:7; Piskeiy Teshuvos 33:7; See Admur 39:1 and 3]
[142] See Admur 32:12; 39:3; All Poskim ibid who permit a women to dye it Lishma
[143] M”A 32:7
[144] Piskeiy Teshuvos 33:7
[145] Admur 39:3; Michaber 39:2; Rambam Tefillin 3:16; M”A 39:6; M”B and Biur Halacha 39; See Maharshag 1:7; Piskeiy Teshuvos 39:4
[146] See Admur 39:1; Chapter 8 Halacha 4
[147] Admur 39:1
[148] See Admur 39:3; Michaber 39:2; Chapter 8 Halacha 4A
[149] Biur Halacha 39:2 “Bechol Tikkun”
[150] See Admur 39:1; Chapter 8 Halacha 4
[151] Admur 39:1
[152] Admur 32:75; M”A 32:66
[153] See Admur 32:31 that one is to be stringent by a Biblical requirement of Lishma if one did not verbalize it.
[154] Even Yisrael 9:63
[155] See the following Poskim that a child is only trusted to do Lishma under adult supervision: Admur 11:4; 14:2 [that this applies according to all]; M”A 11:2 as explained in Kuntrus Achron 11:3; Elya Raba 11:11; Tzemach Tzedek 2
[156] Admur 39:3; Michaber 39:2; Rambam Tefillin 3:16; M”A 39:6; M”B and Biur Halacha 39; See Maharshag 1:7; Piskeiy Teshuvos 39:4
[157] The reason: As the Shin of the Shel Rosh which makes up G-d’s name must be done by one who is valid [Admur ibid; M”A ibid; ] and since the above activities dealing with the Bayis are all necessary for validating the Shin, therefore it is invalid to be done by the above individuals who are invalid for the writing. [So is implied, Vetzaruch Iyun]
[158] See Admur 39:1; Chapter 8 Halacha 4
[159] Admur 39:1
[160] P”M 39 A”A 6; See Admur 39:3; Michaber 39:2; Chinuch Habanim Kehilchaso Chapter 8:21
[161] See Admur 39:1; Chapter 8 Halacha 4
[162] Admur 39:1
[163] See Admur 39:1
[164] Biur Halacha 39:2 “Bechol Tikkun”; See Admur 39:3 that those invalid to write the Tefillin are not invalid to tan the skins, and the only remaining issue is the issue of Lishma, of which a child is trusted to do under adult supervision, as ruled in Admur 11:4; 14:2 [that this applies according to all]; M”A 11:2 as explained in Kuntrus Achron 11:3; Elya Raba 11:11; Tzemach Tzedek 2
[165] See Biur Halacha ibid that ideally there is no issue for him to do so to his own Tefillin even if he has not yet grown 2 pubic hairs, as in such a case he is only Rabbinically obligated and is hence valid to redo his own knots for the sake of his Rabbinical command. Nonetheless, above we wrote unlike the Biur Halacha being that as soon as he does grow two hairs he would become biblically obligated and need to redo the knot on that day according to the first approach above, and therefore it is better to simply abstain from redoing the knot until he grows two hairs.
[166] Biur Halacha 39:2 “Bechol Tikkun” ; Toras Hakatan Chapter 36
[167] See Biur Halacha 39:2 “Bechol Tikkun” that there is no issue with a child above the age of Bar Mitzvah making the knot Lishma even though he has not yet reached the age of 18 or grown a beard. Practically, however, seemingly the child should only do so if he knows that he already has grown 2 pubic hairs, as explained above, or if he altered the knot prior to turning Bar Mitzvah.
[168] Opinion in Hagahos Maimanis Tzitzis 1:9; Mahariy Asad 19; Maharam Shick 15; Machaneh Chaim 6; Poskim in Piskeiy Teshuvos 27:3 footnote 16; Chinuch Habanim Kehilchaso Chapter 8:27
Other opinions: Some Poskim rule it is invalid to have a woman, child or gentile put the Tefillin on the person. [Opinion in Hagahos Maimanis Tzitzis 1:9; Poskim in Piskeiy Teshuvos 27:3 footnote 17]
[169] See Admur 32:20-21; 30; 46; 36:4; Michaber 32:16; Tur 36; Rosh Hilchos Sefer Torah 12; Piskeiy Teshuvos 32:24
The law if the child is unsure of the letter and if another child may be asked: See Piskeiy Teshuvos ibid
Testing the child first with the reading of some Kosher letters: See Piskeiy Teshuvos ibid footnote 143
[170] Admur 36:4 lists these two aspects [i.e. form and length] separately.
[171] Kol Yaakov 32:63; Piskeiy Teshuvos ibid
[172] 2nd and main opinion in Admur 32:20 and that so is custom; Taz 32:10; Rivash 120; Maharik 69; Elya Raba 32:19
[173] Admur 32:21 and 27, 30; 36:3; Rama 32:16; Maharik Shoresh 69; Rivash 120; Taz 32:9; Beis Yosef end of 36
[174] Piskeiy Teshuvos ibid
[175] Admur 32:21; 32:30 regarding the Shin and Ayin [excluding the Ches]; Michaber 32:25; See Admur 32:30 and Michaber 32:25 for the exact cases in which we are lenient and in those cases that we ignore the child’s reading and deem it invalid and unfixable due to it being out of order. For example, if the Yud of a Shin is only slightly detached and can only be seen after much contemplation, then if a child reads it as a Shin, then it can be fixed even not in order. However, if it is very visibly detached and appears like two different letters, then a child’s reading is irrelevant, and it cannot be fixed out of order. Likewise, all invalidations which require erasing due to Chok Tochos, cannot be fixed out of order. Likewise, if a Yud was written without its leg then it cannot be fixed out of order even if a child reads it as a Yud.
[176] Admur 32:20; See Piskeiy Teshuvos 32:24
[177] Or Letziyon 2:44-27; Piskeiy Teshuvos ibid
[178] Vayan David 1:3
[179] See Admur ibid; See Kol Sofrim 6 in name of Maharsham; Mishnas Hasofer 6:3; Piskeiy Teshuvos 32 footnote 139
[180] Admur 32:20; Michaber 32:16; Seder Get Ashkenazi; Bach E.H. 125, brought in Beir Heiytiv 32:22; Ketzos Hashulchan 87 footnote 10; See Aruch Hashulchan 32:34; Kol Yaakov 32:63; See Piskeiy Teshuvos 32:24
Other opinions: Some Poskim rule that one is to cover the letters that are prior to the letter in question. [M”A 32:19; Maharit 2:32; Shaareiy Efraim 6:9 who writes to cover the letters]
[181] Admur 32:30; Michaber 32:25
[182] Admur 32:40; Shaareiy Efraim 6:13; M”B 143:25; Ketzos Hashulchan 87:5; See Piskeiy Teshuvos 143:13-5
[183] Admur 32:46; Shaareiy Efraim 6:15; M”B 143:25; Ketzos Hashulchan 87:9; See Piskeiy Teshuvos 32:53; 143:13-3
[184] Yad Yitzchak 2:197; Chinuch Habanim Kehilchaso Chapter 7:15