📖 Chapter 9: Chinuch in Tefila and the Laws of a Katan

Chapter 9: Chinuch in Tefila & Laws of a Katan[1]

See our corresponding book “The Laws of Davening” for further details of this subject!

 

Introduction

One of the most fundamental pillars of Jewish life is davening. It is not merely an obligation, but a daily connection between a Jew and his Creator—an exercise in faith, dependence, and relationship. From a young age, this value is instilled within our children. Unlike many mitzvos which are occasional or seasonal, davening is a constant; it accompanies the child daily—two to three times each day—beginning from early childhood and continuing throughout life. Yet, this very constancy presents a challenge. Davening requires time, consistency, and, ideally, concentration. It is therefore only natural that a central focus of chinuch, both in the home and in the school system, is to teach children how to daven.

This chapter will address the halachic aspects of this obligation: at what age a child becomes obligated, which parts of davening apply to them, and the various practical details that pertain to children’s prayer. However, before delving into those details, it is essential to introduce a foundational perspective—one that deeply impacts how this mitzvah is conveyed to our children.

Based on experience gathered over more than two decades of education, both as a rav and as an educator in yeshivos and seminaries, and through counseling countless individuals, a striking phenomenon emerges—something that is often unrecognized, yet very real. This phenomenon may be termed “davening trauma.”

 

1. Davening Trauma

While certainly not universal, and appearing across a spectrum of intensity, Davening trauma is nevertheless present in a significant number of individuals. Davening trauma refers to a lingering aversion, resistance, or emotional discomfort toward davening in adulthood, rooted in negative childhood experiences associated with it.

Most commonly, this develops when excessive expectations are placed on a child—expectations that are not aligned with the child’s age, temperament, or capacity. Even without overt punishment, such expectations can make davening feel burdensome and overwhelming. More seriously, when these expectations are coupled with harsh consequences—anger, yelling, or harsh punitive measures—davening may become associated with stress, fear, or resentment.

The results of such experiences can vary. In the best-case scenario, the individual continues to daven but without connection or enthusiasm, often struggling internally. In more severe cases, the individual may minimize davening or abandon it entirely.

This is not theoretical. It is a reality expressed directly to me by many individuals who have traced their present struggles in Davening back to their early experiences with davening in the home or classroom.

The essential point, therefore, is this: the goal of chinuch in davening is not to compel a child to recite a set number of words each day. Rather, it is to cultivate within the child a desire, a comfort, and a positive association with davening. We aim to help them grow into adults who want to daven—who approach it as a meaningful and natural part of their lives.

Of course, proper education in the laws and structure of davening is also necessary. However, when a child is pushed beyond their readiness, or discipline is administered in a disproportionate manner, one may “win” the short-term battle—achieving compliance in childhood—while losing the long-term war.

Accordingly, before we approach the halachic details, every parent and educator must internalize the importance of adapting expectations to the individual child: their age, their temperament, and their level of readiness. Open dialogue, sensitivity, and flexibility are key tools in navigating this process.

Above all, we must continuously remind ourselves of the ultimate goal: to raise a child who will, when grown, stand before Hashem and daven like a mentch—with sincerity, consistency, and connection, and not one who remembers davening with childhood trauma and resentment.

 

2. Why we Daven – Educating a child in the Purpose of the Mitzvah of Prayer:

The service of prayer is the foundation of the entire Torah, to know Hashem and recognize His greatness.[2] Likewise, prayer is considered the spinal cord of all the Mitzvos, and serves as the energy and vitality that enliven our Mitzvos and make them effective. It is not counted as one of the 248 positive commands being it is higher than them.[3] Accordingly, irrelevant of the dispute of whether daily prayer is a Biblical obligation, all agree that when one Davens he fulfills a Biblical Mitzvah.[4] Many Mitzvos are possibly fulfilled throughout the prayer such as 1) Belief in Hashem; 2) Achdus Hashem; 3) Ahavas Hashem[5]; 4) Fear of Hashem; 5) Bitachon in Hashem[6].[7] In light of all the above, it is self-evident that children must be carefully and properly educated in this great mitzvah. However, the primary focus of this education must not begin with the details alone—such as what to say, how much to say, and in what order—but rather with the essence and purpose of tefillah itself.

A child must first be taught why we daven: that we are speaking to Hashem, that Hashem listens, that He cares, and that tefillah is the means through which a Jew builds a living relationship with his Creator. If a child is trained only in the external mechanics of davening without understanding its purpose, then even if he fulfills the act, he lacks its soul. On the other hand, when a child is guided to appreciate that davening is an opportunity to connect, to thank, to request, and to rely on Hashem, then even his simplest words become filled with meaning and sincerity.

Accordingly, part of the obligation of chinuch is to continually emphasize and explain, in a manner appropriate to the child’s level, the concepts that tefillah embodies—emunah, bitachon, ahavas Hashem, and yiras Hashem. This understanding should not be conveyed in a one-time instruction, but rather through constant reinforcement, through example, and through conversations that make Hashem’s presence and relevance real in the child’s daily life.

Only after this foundation is laid can the details of davening be properly appreciated and internalized. For it is specifically when the child understands the purpose of tefillah that the words he recites can become a כלי to express that relationship. And this, in truth, is the essence of the entire mitzvah—to bring the child not merely to say the words of davening, but to live with them.

 

3. Personal prayers – Educating children to Speak to Hashem and Trust That He Listens

It is a Biblical command to Daven to Hashem in a time of need, when one is in a state of distress and requires Divine assistance.[8] Furthermore, this is the primary intent of tefillah—that a person articulate his needs and requests before Hashem and seek His help.[9]  Accordingly, personal prayers, in which one expresses his own concerns and desires, contain a unique quality not found in the fixed daily prayers.[10] Through such prayers, the individual’s connection with Hashem becomes direct, personal, and alive.

In light of this, it is of utmost importance that parents and educators accustom children, from a very young age, to turn to Hashem with their needs. This education should not be limited to teaching them the text of the siddur, but must include guiding them to naturally and habitually speak to Hashem in their own words—requesting what they lack, expressing gratitude for what they have received, and sharing their worries and hopes.

Even more fundamentally, a child must be firmly taught and repeatedly reminded that Hashem listens to him. This point cannot be overemphasized. A child who grows up with the simple and clear awareness that “Hashem hears me when I speak to Him” carries with him a foundation of emunah and bitachon that will shape his entire life. It transforms tefillah from a dry obligation into a living conversation.

This concept should be conveyed in a manner that is real and relatable to the child. When a child faces even a minor difficulty—whether it be success in school, social challenges, health, or daily needs—he should be encouraged to turn to Hashem and ask for help. When he experiences success or receives something he desired, he should be guided to recognize it and thank Hashem for it. Through this, he learns not only that Hashem listens, but that Hashem responds and is actively involved in his life.

The repetition of this message, through both instruction and lived experience, engrains within the child a constant awareness of Hashem’s presence. It empowers him with the understanding that he is never alone, and that at all times he has the ability to turn to Hashem and be heard. This, in truth, is one of the greatest gifts that can be given through chinuch—to raise a child who naturally and instinctively speaks to Hashem, with trust and sincerity, throughout all stages of his life.

 

 

 

Furthermore, this is the main intent of prayer, to pray for one’s needs and desires to be fulfilled. Hence those personal prayers which request from Hashem his personal needs carry a special quality that is not found in the set daily prayers. [It is important that parents and educators educate children even from a young age to direct their prayers to G-d, and that G-d listens to their prayers and that they should be encouraged to request from G-d daily for things that they want the need, in addition to the regular Davening.]

 

Personal Story: When a Child’s Prayer Moved the Heavens – The 1993 “Sleet Bowl” Miracle

From a young age, I was taught by my father a fundament that shaped my entire life: whenever you need something—anything—you turn to Hashem and ask. Not only in times of great need, but even in the small matters that seem insignificant. A child must know that Hashem listens, that Hashem cares, and that no prayer is ever ignored.

In 1993, I was a young boy of about eleven years old, and like many boys, I was deeply immersed in sports. That year, the Miami Dolphins were having a remarkable season. Even after losing their star quarterback, Dan Marino, to a season-ending injury, they persevered and entered Thanksgiving Day with a strong 8–2 record (soon to become 9–2), led by veteran quarterback Steve DeBerg. It was a season filled with momentum and hope.

Thanksgiving Day featured one of the most anticipated games of the year. The Miami Dolphins faced the Dallas Cowboys, who themselves were a powerhouse. The game was nationally televised, one of the most watched events of the football season, with major playoff implications. For me personally, the game carried even greater significance—I had made small bets with friends in school. To an adult, the amounts would have been trivial, but to a child, they felt enormous. More than anything, though, I simply wanted my team to win.

As the game began, something unusual happened. A powerful cold front—a rare “Blue Norther”—swept through Texas, covering the field in sleet and ice. It became one of the most bizarre weather conditions ever seen in a Dallas Thanksgiving game. The field turned into a slippery surface where players struggled just to stand, let alone run. As one player later said, it felt like they should have been wearing ice skates.

The game itself was intense and difficult. Both teams struggled under the harsh conditions. As the fourth quarter came to a close, the Dolphins were down 14–13, with only seconds remaining, and began one final desperate drive.

They started moving the ball—but slowly, painstakingly. Each play mattered. Each yard was a battle.

At that point, I had already begun to daven. Quietly at first, with hope:

“Hashem, please let them win… please help them.”

But nothing seemed to be changing.

They completed a play—first down. Then another—second down. The clock was slipping away, and they were still far from scoring position. My tefillos continued, but the situation remained hopeless.

Third down.

They managed to gain a few more yards, inching closer—but still not nearly enough. Time was almost gone. My heart was pounding. It felt like my tefillos were not being answered.

Then came fourth down.

By now, they had reached a point on the field where the only option left was a 41-yard field goal attempt—on an icy, sleet-covered surface, with the game on the line. Under normal conditions, it would have been difficult. In these conditions, it felt nearly impossible.

And that’s when something changed inside me.

I could no longer hold back.

I burst into tears.

With complete תמימות, from the depths of my heart, I turned to Hashem with a stronger, more desperate cry than before:

“Hashem, please… please let them win! Help them somehow!”

And then, in a moment of absolute sincerity, I cried out:

“Hashem, I don’t care if they lose every single game for the rest of the season—just please, please let them win this one game!”

The ball was snapped. The kick was up.

It was blocked.

At that moment, the game should have been over.

The ball fell to the ground onto the slick, icy field, spinning unpredictably. The Dallas players knew the rule: do not touch the ball, and the game is over. They circled around it, yelling for everyone to stay away.

But then something inexplicable happened.

Dallas defensive lineman Leon Lett—the very same player who had already been involved in a famous Super Bowl mishap—ran toward the ball and attempted to recover it. Sliding on the sleet, he lost control and touched it.

The ball was now live.

In an instant, Miami players dove toward it with everything they had. Against all odds, they recovered the ball at the one-yard line.

A miracle opportunity.

With no time left, they lined up for a second field goal—this time much closer. The players cleared a spot in the icy ground, the ball was set, and the kick was made.

Good.

The Miami Dolphins had won.

The stadium was in shock. What should have been a certain loss had turned into one of the most bizarre and dramatic victories in NFL history—forever remembered as the “Sleet Bowl.”

Years later, Leon Lett himself admitted that he still could not explain why he touched the ball. It was, in his own words, like a “brain freeze.”

But I understood something deeper.

Somewhere, a child had stood crying, begging Hashem with complete sincerity—and Hashem listened.

And as for my condition?

That very season, after that miraculous win, the Dolphins went on to lose their final five games and missed the playoffs entirely.

For some, it may have been coincidence.

For me, it was a lifelong lesson.

A child must know, with certainty and clarity: Hashem listens. Every word matters. No request is too small. And when a child turns to Hashem with אמת and תמימות, he has the ability to shake the very heavens.

 

 

 

 

 

 

 

 

 

 

 

 

Practical Guidelines of Personal Prayer for Children

When to Daven Personal Prayers: A person, including a child may speak to Hashem at any time and is not limited to Shemoneh Esrei.[11]  Nonetheless, it is especially auspicious to insert personal requests in Shomeia Tefillah (“Shema Koleinu”), which was instituted for this purpose.[12]

How to Say the Prayer: The words should be verbalized with the lips and not merely thought.[13] One should say the prayer quietly, similar to Shemoneh Esrei.[14]

Manner of Prayer: It is proper to have in mind that the prayer ascends through Yerushalayim. [15]

Language:[16] If the child understands Lashon Hakodesh, it is preferable to use it. However, the main thing is understanding and sincerity; therefore, one may—and often should—daven in his own language if it allows him to express himself better.

Davening for Others: When praying for another person, it is proper to mention their name (especially if not in their presence).

 

4. Shacharis – Mincha – Maariv: Obligatory and Non‑Obligatory Parts of Tefillah for Children

The subject of which parts of tefillah a child is obligated in is a matter that encompasses both precise halachic guidelines as well as practical chinuch considerations. On the one hand, there are defined stages at which a child becomes obligated in various components of davening, and these obligations, along with the specific parts of the prayers and their respective ages, will be discussed in detail in the coming halachos.

On the other hand, it is important to recognize that many sections of davening are not obligatory for children at all, and even for adults are recited only as established customs rather than as strict obligations. Accordingly, not every part of the siddur should be introduced to a child at once or treated with equal weight.  However, it is a well-known principle in chinuch that children are educated in mitzvos even prior to reaching the formal age of obligation. However, this education must always be implemented with wisdom and sensitivity. As a general rule, all instruction in tefillah is to be gradual, in accordance with the child’s age, level of maturity, stamina, patience, and individual temperament.

Practically, the primary focus should be placed on the core elements of tefillah. These include Shemoneh Esrei of Shacharis and Mincha, as will be explained in detail in the coming halachos. Likewise, emphasis should be given to the Birkos Hashachar (morning blessings) and the recitation of Shema. These form the foundation of a child’s obligation in prayer.

All further details—such as which sections of Shemoneh Esrei a child should begin with when he is not yet capable of reciting the entire prayer, and how to gradually expand his participation—will be elaborated upon in the sections that follow.

When a child is exempt and from what:[17] Included among the exemptions of Chinuch by children are mitzvot that require prolonged concentration, sustained focus, and present an excessive burden for a child. A child is therefore not obligated through chinuch to fulfill mitzvot that demand an adult level of attentiveness and consistency. Examples include praying all three daily prayers in their entirety like an adult; davening regularly with a minyan and listening attentively to the entire repetition of the Chazzan. Such practices are generally considered overly burdensome for a child, even one above the age of twelve. Accordingly, it is not customary to obligate children fully in these mitzvot upon reaching the age of chinuch. Rather, they are educated gradually, according to their capacity and maturity, as they approach the age of bar mitzvah, at which point full obligation takes effect.

A. Morning Brachos:

As was already explained in Chapter 7 Halacha 11, the education of a child in the recitation of Birkos Hashachar begins from the age of three, and many are accustomed to begin even earlier. From this young age, parents should accustom the child to recite the morning blessings each day.

This education should be done gradually, in accordance with the child’s ability. Initially, the child should be taught to say Modeh Ani, the blessing over washing hands, the blessing over the Torah, the verse of Torah Tziva, the blessing over Tzitzis and Shema and the paragraph of Veahavta. Over time, as he grows older, additional blessings should be added as the child matures, gains fluency, and is able to maintain concentration. Special emphasis should be placed on ensuring that the child properly recites the bracha of Birchas HaTorah, as it is of particular importance and serves as a foundation for all Torah learning during the day.

 

B. Hareini Mikabel – Karbanos: [18]

Children of any age are not obligated to recite the sections of davening that precede Pesukei Dezimra. This includes the various paragraphs of Karbanos, which even for adults are largely based on custom and not strict obligation. Nonetheless, it is proper and customary to begin educating children in certain selected portions from this section. Common practice is to have children recite Hareini Mekabel Alai Mitzvas Aseh Shel Ve’ahavta L’rei’acha Kamocha, instilling within them the foundation of loving a fellow Jew. Likewise, it is a widespread custom to teach children to say Mah Tovu and Adon Olam, often in a pleasant tune, even from a very young age. This not only familiarizes them with the words of tefillah, but also creates a positive and enjoyable association with davening.

As the child grows, both parents and educators may gradually introduce additional paragraphs, including the paragraph of the Akeida and Karbanos.[19] In Karbanos one is to begin with the paragraph of the Tamid which is the second Vayidaber.[20] One is to then advance from there according to the child’s age, ability, and level of patience. However, there should be no pressure for the child to recite the entire section at a young age. Even by ages eleven or twelve, it is not necessary for the child to say all of Karbanos. Rather, the proper approach is progressive and measured—so that over time, the child becomes accustomed to more and more of the text, until by the time of Bar Mitzvah, he is able to recite the full section, if appropriate. The guiding principle in all of this is that davening should be built steadily and with sensitivity, ensuring that it remains meaningful and sustainable for the child, rather than burdensome.

Girls:[21] All of the above primarily applies to boys. However, with regard to girls, the approach differs somewhat. Since women are not obligated in the recital of Karbanos even in adulthood, there is no requirement to educate girls to recite this section. Nevertheless, it remains proper to educate them in those portions which are equally applicable to both men and women. In particular, they should be taught to recite the paragraph of the Tamid which is the second Vayidaber as its recital applies equally to all.[22] Accordingly, even young girls should be accustomed from an early age to say this paragraph.

 

C. Pesukei Dezimra [23]

Letter of law: There is room to discuss whether there is an obligation to educate a child under Bar Mitzvah to recite Pesukei Dezimra, including the blessings of Baruch She’amar and Yishtabach. The reason for this doubt is due to how we define the role of Pesukei Dezimra within tefillah. On the one hand, women are obligated in Shemoneh Esrei[24], yet many opinions rule that they are exempt from Pesukei Dezimra, implying that it is not an essential component of the core obligation of prayer.[25] On the other hand, there are opinions that obligate women even in Pesukei Dezimra, viewing it as an integral preparation and part of the structure of tefillah.[26] Based on this, it is not entirely clear how to approach chinuch for children—whether Pesukei Dezimra should be treated as an obligatory component of prayer that must be taught early on, or as a supplementary part that is not strictly required.

Girls: This entire discussion of the letter of the law primarily applies to boys. However, with regard to girls, the ruling differs. According to the Alter Rebbe[27], women are exempt from Pesukei Dezimra, and consequently, there is no strict obligation of chinuch to educate girls to recite this section of davening. Nevertheless, this does not mean that one should refrain from doing so. On the contrary, the widespread custom is indeed to accustom even girls to say Pesukei Dezimra, as will be explained in the following section.

The custom: Practically, the widespread custom is to educate children to recite Pesukei Dezimra, including its opening and closing blessings of Baruch Sheamar and Yishtabach and the famous prayer of Ashreiy. However, this is done gradually and with balance. One should not require the child to say the entire section at a young age, but rather begin with selected paragraphs and add more over time as the child matures, gains stamina, and becomes more accustomed to davening.

As with all areas of chinuch in tefillah, the guiding principle is steady progression—ensuring that the child builds a lasting and positive connection to davening, without being overwhelmed.

 

1. Shema and Birchas Shema – Are children obligated to recite the Shema and its Blessings?[28]

Below age of Chinuch:[29] A child who is below the age of Chinuch is exempt from reciting Keiras Shema [by night and day].[30]

Above age of Chinuch: A son who has reached the age of Chinuch is obligated to recite Shema [of both the morning and evening[31], at their correct times[32], with its preceding and posterior blessings[33]].[34] Some Poskim[35], however, rule that even by a son who has reached the age of Chinuch, the father is exempt from educating him to recite Kerias Shema and its blessings.[36] Practically, it is proper to follow the first opinion.[37] The above is only regarding the Shema and its blessings, however, regarding Shemoneh Esrei, the father is obligated to educate his son to Daven Shemoneh Esrei both by night[38] [Maariv] and day.[39] [Accordingly, it is proper for a father to make sure that his son recites the morning Shema before Sof Zman Kerias Shema, and that he Davens the entire Maariv, from when he reaches the age of Chinuch. Some Poskim[40] rule that once a son has reached the age of 12, the father is obligated to educate him in saying Shema according to all. Once one’s son reaches the age of Chinuch, every father should be careful to personally hear his male children recite Shema and its blessings both by night and day, and not rely on that they are doing it on their own.[41]]

Definition of age of Chinuch:[42] The age of Chinuch is from the age that the child understands the meaning of the Mitzvah. [This is approximately from age 6-7.[43] Other Poskim[44] rule it is between age 9-10. Practically, it all depends on the child’s maturity.[45]]

Girls: Women are exempt from the obligation to recite the Shema and its blessings.[46] Consequently, there is no formal requirement to educate girls in its full recital. Nevertheless, it is appropriate to teach them to say at least the first verse of the Shema, in order that they accept upon themselves the yoke of Heaven, as is the case with adult women.[47] Furthermore, although it is not obligatory, it has become customary to teach girls to recite the Shema along with its blessings. This reflects the broader contemporary practice in which women commonly engage in the full daily prayers.[48] Even so, such education should be introduced gradually and should not be presented or treated as a binding obligation that they are required to fulfill.

 

Summary: Once a child has reached the age of Chinuch, it is proper to educate him in the saying of Kerias Shema and its blessings both by day and night. Accordingly, it is proper for a father to make sure that his son recites the morning Shema before Sof Zman Kerias Shema, and that he Davens the entire Maariv, from when he reaches the age of Chinuch. Q&A If one’s child who has reached the age of Chinuch is sleeping, must he wake him up to say Shema? Some Poskim[49] rule that in such a case one may rely on the lenient opinion stated above and not wake him.

 

E. Emes Veyatziv until Goal Yisrael – Chinuch in Zecher Yetzias Mitzrayim: [50]

It is a Biblical command for both men and women to remember the Exodus daily.[51] This command is fulfilled upon reciting the paragraphs of Vayomer, and the blessing of Emes Veyatziv, until Goal Yisrael. Nonetheless, it is uncertain whether there is an obligation to educate children in this mitzvah on a daily basis, both in the morning and at night.[52] Practically, it is proper, and so is customary, to educate children—particularly as they grow older—to fulfill this mitzvah, as we concluded above regarding the Shema. Accordingly, they should be taught to recite the paragraph of Vayomer and the concluding blessing of the Shema, Emes Veyatziv (or Emes Ve’emunah at night) until Goal Yisrael, which incorporates the remembrance of the Exodus from Egypt.[53] At the very least, one should educate children to recite the third paragraph of Shema, Vayomer, both by day and at night, in order to fulfill the mitzvah of remembering the Exodus from Egypt. This applies to both boys and girls. [Nonetheless, since the matter remains subject to debate, there is greater room for leniency especially in the case of girls, as explained in Chapter 1 Halacha 3E.]

 

1. Shemoneh Esrei – Chinuch in Shacharis, Mincha, and Maariv:[54]

Children who are above the age of Chinuch [i.e. 6-7 years old[55]] are obligated to be educated to pray Shemoneh Esrei both by evening [i.e. Mincha and some say also Maariv[56]] and morning [i.e. Shacharis]. [This law is only in reference to the prayer of Shemoneh Esrei, however, whether children are obligated or exempt from the other prayers which are added to Shacharis, such as Pesukei Dezimra and Shema and its blessings, was explained each in their area. Based on the above, it follows that if a child is unable to recite the entire prayer, he should at the very least be educated to daven Shemoneh Esrei, as this constitutes the primary obligation.]

Girls: Although there is a dispute among the authorities as to whether women are obligated to recite Shemoneh Esrei, the mainstream halachic ruling is that they are indeed obligated.[57] Accordingly, this obligation applies to girls as well, and they should be educated to recite Shemoneh Esrei of Shacharis and Mincha [although not Maariv] as part of their mitzvah of Chinuch. Nonetheless, since the matter remains subject to debate, there is greater room for leniency in the case of girls than there is for boys, as explained in Chapter 1 Halacha 3D. Certainly, there is no need to educate girls to daven Ma’ariv, as most women have not accepted it upon themselves as an obligation.[58]

Gradual Chinuch in the Recitation of Shemoneh Esrei: With regard to educating a child in the recitation of Shemoneh Esrei, it would initially appear proper that once a child reaches the age of chinuch, he should be taught to recite the entire prayer, at least in its abbreviated form, such as Havineinu, which may even be recited by adults in pressing circumstances.[59] However, in practice, the custom is not to begin in this manner. Rather, one educates the child gradually, teaching one blessing at a time.[60] There is no concern of a blessing being said in vain, despite the fact that the child is not yet reciting all nineteen blessings[61], as this is part of the process of education, and the prohibition of a blessing in vain does not apply in the same way to a child.[62] Furthermore, even with regard to an adult, we rule that if he does not know all the blessings, he should recite whichever blessings he does know.[63] All the more so does this apply to a child. Accordingly, there is no halachic concern in educating a child by teaching him one blessing at a time and hence one begins with the first blessing, and then progressively adds the second, the third, and so on, until the child becomes accustomed to reciting the entire Shemoneh Esrei.

Gradual Chinuch in Shacharis, Mincha, and Ma’ariv:[64] Although it was stated above that from the age of six or seven a child is obligated in chinuch to daven Shacharis, Mincha, and Ma’ariv, this obligation is also to be implemented gradually. A child should not have all three prayers imposed upon him immediately upon reaching this age. Rather, at first he should be educated to daven Shacharis. Later, as he becomes more capable, he should be accustomed to Mincha, and only at a more advanced stage should he be introduced to Ma’ariv. For it is not reasonable that the full obligation of all three daily prayers should rest upon the child all at once upon reaching six or seven years old. [With regard to the prayer of Ma’ariv, since even for adult men it was originally a voluntary prayer that later became accepted as an obligation[65], there is greater room for leniency concerning a child’s obligation in this regard, as explained in Chapter 1 Halacha 4C. Accordingly, the custom has been not to be as particular with children to daven Ma’ariv from a young age, and rather to delay its full acceptance until they are older and closer to the age of Bar Mitzvah.[66]]

 

G. Tachanun: [67]

With regard to the prayer of Tachanun, since it is fundamentally a custom[68], there is no formal obligation to educate children in its recitation. Nonetheless, it remains customary to train children to say Tachanun as part of their general development in prayer. However, this too should be introduced gradually, and only after the child has already become accustomed to the primary obligatory components of prayer, such as the morning blessings, the Shema and its blessings (for boys), and Shemoneh Esrei. Even then, the introduction of Tachanun should take place at a later stage. There is also discussion among the authorities regarding whether children should be trained to perform the Nefilas Apayim (leaning on the arm), particularly in a classroom setting where there is no Sefer Torah.[69] Some authorities write that the custom indeed is not to train children in this practice at all.[70]

Girls: All of the above applies specifically to boys. However, with regard to girls, it is customary for many women not to recite Tachanun.[71] Accordingly, there is no necessity to educate girls in its recital. Each family should follow its own custom in this matter, and the child should be guided in accordance with the tradition observed in her home.

 

H. Ashreiy – End of Davening:

With regard to the remainder of the prayers recited after Tachanun—including Ashrei, U’va Letzion, Aleinu, and the daily recital of Tehillim—these are primarily matters of custom rather than strict obligation. Accordingly, while it is certainly customary to educate children in their recitation, this too should be introduced in a gradual manner and not all at once.

Ashreiy Uva Letziyon: Special importance, however, should be given to certain sections. Ashrei holds a unique status, as our Sages teach that one who recites it three[72] times daily merits a portion in the World to Come.[73] Likewise, U’va Letzion contains Kedusha and is regarded as a particularly holy passage.[74]

Aleinu: Additionally, the prayer of Aleinu carries great significance, especially as it was historically recited with deep fervor and devotion. Accordingly, it is customary for children to begin learning Aleinu from a young age, often with a traditional tune, instilling within them a sense of reverence and connection to the words.

 

I. Mincha: [75]

See Halacha F!

A child who has reached the age of chinuch (approximately 6–7 years old[76]) is obligated to be educated to pray Shemoneh Esrei of Mincha. [However, this is not introduced immediately. Rather, the child is first accustomed to Shacharis, and only once he becomes more capable should he be gradually introduced to Mincha. Thus, Mincha forms the next stage in the child’s development in tefillah, and can be delayed to a later age, as appropriate.[77]]

Girls: Although there is a dispute among the authorities as to whether women are obligated to recite Shemoneh Esrei, the mainstream halachic ruling is that they are indeed obligated in Shemoneh Esrei of both Shacharis and Mincha.[78] Accordingly, this obligation applies to girls as well, and they should be educated to recite Shemoneh Esrei of Mincha as part of their mitzvah of Chinuch. Nonetheless, since the matter remains subject to debate, there is greater room for leniency in the case of girls than there is for boys.

 

 

 

J. Maariv: [79]

Shemoneh Esrei of Maariv: Children who are above the age of Chinuch [i.e. 6-7 years old] are obligated to be educated to pray Shemoneh Esrei by both evening and morning, as stated above in F.[80] This implies that children are obligated to be educated in Shemoneh Esrei of Ma’ariv.[81] Nonetheless, since Ma’ariv was originally a voluntary prayer (even for adults) that later became accepted as an obligation[82], the custom is to be less stringent with children.[83] Accordingly, children are generally not trained to daven Shemoneh Esrei of Ma’ariv at a young age, and its full acceptance is delayed until they are older, often closer to Bar Mitzvah. Certainly, there is no need to educate girls to daven Ma’ariv, as women have not accepted it upon themselves as an obligation. See Halacha F! All of the above applies with regard to Shemoneh Esrei of Ma’ariv. However, with regard to the recitation of Shema and its blessings, the matter is explicitly debated among the poskim, as will be discussed next.

Shema of Maariv:[84] Once a son has reached the age of Chinuch, it is debated whether the father is obligated to educate him in the saying of Kerias Shema and its blessings both by day and night, as explained in Halacha D. Practically, as we concluded there, it is proper to follow the stringent opinion.[85] Accordingly, it is proper for a father to make sure that his son recites Kerias Shema and its blessings from when he reaches the age of Chinuch. This especially applies to the paragraph of Vayomer and the concluding blessing of the Shema, Emes Ve’emunah, which incorporates the remembrance of the Exodus from Egypt, which is a Biblical command that may be under a Chinuch obligation as explained in Halacha E. At the very least, one should educate his son to recite the third paragraph of Shema, Vayomer, both by day and at night, in order to fulfill the mitzvah of remembering the Exodus from Egypt.

Girls: Girls are exempt from the obligation to recite the Shema and its blessings[86], and therefore there is no requirement to educate them in its recital. Likewise, there is no need to educate girls to daven Shemoneh Esrei of Ma’ariv, as women have not accepted it upon themselves as an obligation.[87] Nonetheless, both men and women are biblically obligated in the mitzvah of remembering the Exodus from Egypt (Zecher Yetzias Mitzrayim).[88] Accordingly, some Poskim[89] rule that women are obligated in reciting the paragraph of Vayomer and the blessing of Emes Vaemuna until after Goal Yisrael and the paragraph of Hashkiveinu in order to fulfill their obligation of remembering the Exodus daily both by night and day. Accordingly, it is proper for one to educate even girls, especially as they grow older, to fulfill this mitzvah by reciting the blessing of Emes Ve’emunah at night. At the very least, one should educate children to recite the third paragraph of Shema, Vayomer, both by day and at night, in order to fulfill the mitzvah of remembering the Exodus from Egypt. See Halacha E.

Age of Chinuch:[90] The age of Chinuch is from the age that the child understands the meaning of the Mitzvah. [This is approximately from age 6-7. [91] Other Poskim[92] rule it is between age 9-10. Practically, it all depends on the child’s maturity.[93]]

Child is sleeping: If one’s child who has reached the age of Chinuch is sleeping, some Poskim[94] rule that in such a case one may rely on the lenient opinion and not wake him.

 

1. Hallel:[95]

With regard to Hallel, it would seem that this follows the general rule of all rabbinic mitzvos, namely, that one is obligated to educate his child in their observance once he reaches the age of chinuch. Accordingly, boys should be educated to recite Hallel. However, this applies specifically to boys. Women are exempt from the obligation of Hallel[96], and therefore girls are not strictly required to be educated in its recital. Nonetheless, it is customary to educate girls to recite Hallel as well. Furthermore, even with regard to boys, it would appear that the primary obligation of chinuch applies to Hallel recited on occasions where it is obligatory, such as Yom Tov and Chanukah. In contrast, on days such as Rosh Chodesh, when the recital of Hallel is only customary[97], there is no strict obligation of chinuch according to the letter of the law. Nevertheless, the widespread custom is to educate children—both boys and girls—to recite Hallel on all occasions. Indeed, children often develop a strong connection to this prayer, reciting it with melody and enthusiasm, thereby turning it into a beloved and meaningful tradition.

May a child read Hallel on behalf of another?[98] One does not fulfill his obligation with hearing the reading of Hallel from a child below the age of Bar Mitzvah even if he has reached the age of Chinuch.[99] [However, it is possible[100] that the above only applies to the complete Hallel recited on Holidays and Chanukah, while on Rosh Chodesh, perhaps a child may read on behalf of a man who is listening and have him fulfill his obligation.[101] Practically, one is to be stringent in this matter.[102]]

Saying Hodu with two other people when praying privately:[103] If one is reciting Hallel without a Minyan it is a Mitzvah to have another two people listen and answer [for Hodu and Ana[104]].[105] This applies on all days that Hallel is recited, whether the complete or incomplete Hallel.[106] [If however one cannot find another two people easily, then he is not required to trouble himself any further.[107] Even one’s wife, and children that have reached Chinuch, join to make up the other two people needed for this purpose.[108] However, it is a Mitzvah Min Hamuvchar to say it with two other men that are above the age of Mitzvos.[109] Even if one has already recited Hallel he can join to answer for Hallel.[110]]

 

L. Musaf: [111]

Seemingly, just as a child is obligated to be educated in Shacharis and Mincha, he is likewise to be educated to recite Musaf, as it too is an obligatory prayer.

Girls: With regard to girls, there is a dispute[112] among the authorities as to whether women are obligated in the prayer of Musaf. Accordingly, while it is proper to educate girls—depending on their age and level of maturity—to recite Musaf, there is greater room for leniency in this matter compared to other obligatory prayers.

 

5. Davening Associated laws:

A. Kavana in Davening: [113]

Concentration during prayer is of such importance, that praying without basic concentration is considered worthless. This is unlike all other Mitzvos in which the concentration is external to the performance of the Mitzvah, however, by prayer the concentration is an integral ingredient of the Mitzvah. Davening without Kavana is like a body without a soul.[114]

Chinuch of children:[115] Children are to be educated to daven as soon as they reach the age of chinuch, even when it is clear that they will not yet be capable of proper concentration. However, it is self-evident that once a child reaches the level where he is capable of kavanah, he must be trained accordingly. At the very least, he should be taught to concentrate during Birchas Avos, and to understand that this kavanah is essential to the validity of the prayer.

Pirush Hamilos – Educating the child in the meaning of the words of prayer: One is required to have in his mind the meaning of the words which he is reciting in prayer.[116] Thus, It is proper and most beneficial for every father to teach his young children the meaning of the words of the prayers, as this will provide them with lasting benefit throughout their entire lives.

 

1. Zeman Tefila:[117]

Children are to be educated in all of the start and end times of the prayers just like adults. Thus, boys are to recite the morning Shema prior to the third hour of the day, and boys and girls are to Daven prior to the fourth hour of the day and at the very least prior to midday. Mincha should be prayed prior to sunset, and Musaf should initially be prayed prior to the seventh hour of the day.

 

1. Eating – May a child eat before Davening?[118]

Background-The general prohibition of eating before prayer:[119] The sages prohibited one from eating or drinking starting from the time of Alos Hashachar until after one Davens Shemoneh Esrei [of Shacharis].[120] This is in addition to the prohibition to begin a meal starting from 30 minutes prior to Alos.[121] Despite this law, it is permitted to eat foods and have drinks prior to Davening for medical purposes.[122] However, it remains forbidden to eat or drink prior to Davening for the purpose of satiating one’s thirst or hunger, unless one is not able to have proper concentration in his prayer until he eats or drinks. This allowance applies even in today’s times when in general people do not have much proper intent during prayer, nevertheless, if he chooses to eat and drink for this purpose of strengthening his concentration, then he may do so.[123]

The law:[124] Although children who are above the age of Chinuch[125] are obligated to be educated to pray Shemoneh Esrei both by evening[126] and morning[127], nonetheless, it is permitted to give them to eat [without restriction] prior to them Davening Shacharis [until they reach the age of Bar/Bas Mitzvah], and it is even forbidden to suppress them, as explained regarding the allowance to give them to eat before Kiddush.[128] [Accordingly, there is no restriction to give children before the age of Bar Mitzvah to eat breakfast before Shacharis, and they may eat Mezonos, and even wash on bread for breakfast, or eat snacks and ice cream as they wish. Despite the above ruling, as the child becomes older, such as from the age of 12 and onwards for a boy[129], one may encourage the child to not eat unnecessary foods before Davening by stating to him that it is proper for him to abstain on his own until after Davening[130], even though if he wants to eat it, one may not stop him from doing so as stated above. Once the child turns Bar Mitzvah, he may only eat foods necessary for his health and extra concentration in prayer, as stated above.]

 

Summary: Prior to the age of Bar/Bas Mitzvah, a child may eat prior to Davening without restriction, and may therefore eat a meal with bread and eat treats and the like and it is forbidden for a parent to oppress his child with these restrictions. Nonetheless, from age 12 and onwards for a boy, it is proper for parents to begin encouraging their child to resolve on his own not to eat unnecessary foods before Shacharis. Foods that are needed to be eaten for health purposes, and extra concentration of prayer, may be eaten even after bar Mitzvah.

 

D. Washing hands before prayer: [131]

One is obligated to wash his hands prior to Davening.[132] It is thus proper to train children, once they reach the age of chinuch, to be careful about washing their hands before beginning their tefillah.

 

E. Using the Bathroom Before Prayer

Prior to Davening one is initially to check himself well to verify that he will not need to use the bathroom during Davening.[133] A father should educate his child to ensure his body is clean and he has used the bathroom prior to beginning prayer.

 

F. Avoiding Touching Covered Areas

One may not touch the normally covered areas of the body during Davening.[134] Children should be trained not to touch parts of the body that are normally covered during prayer. This fosters awareness of cleanliness and proper conduct in tefillah. If they do touch such areas, they should learn to wash their hands appropriately.

 

G. Proper Attire for Prayer

One who stands to pray Shemoneh Esrei must be dressed in a form of dress that shows his respect and fear of the king.[135] Thus, a child should be taught to dress respectfully for prayer, in a manner befitting standing before a king. This includes wearing clean and presentable clothing. Developing this habit early builds a sense of dignity and seriousness toward tefillah.

 

 

 

H. Wearing Appropriate Footwear

If it is not the common practice in one’s country for him to appear barefoot before the leaders, [as is the case in western society], then one may not pray barefooted.[136] Accordingly, children should be trained to wear proper footwear, such as shoes, during prayer. This is part of showing respect and formality in tefillah. It also helps distinguish prayer from casual daily activities.

 

I. Giving Charity Before Prayer

It is proper to give charity prior to Davening.[137] It is thus proper to accustom children to give a small amount of tzedakah before prayer.

 

J. Avoiding Talking During Prayer

It is forbidden for one to speak during prayer, beginning from the blessing of Baruch Sheamar until after Shemoneh Esrei.[138] A father should hence train his child not to speak during prayer and to understand the Halachos of interruptions (hefsek).

 

K. When to Stand and Where to Sit During Prayer

A child should be educated regarding the proper times to stand and to sit during the course of davening, becoming familiar with the structure of the prayer service. This includes knowing when one must stand—such as during Shemoneh Esrei and other designated sections—and when it is appropriate to remain seated. In addition, the child should be taught where to properly sit or stand within the place of prayer, ensuring that he conducts himself respectfully and does not interfere with others who are praying.

 

L. Relying on a Child’s Statement Regarding Prayer [139]

In a case where an adult is in doubt as to whether a child properly mentioned a required insertion in Shemoneh Esrei, Birchas Hamazon, or a similar context, and a child informs him that he did recite it correctly, the child may be relied upon. This is because such a matter does not require formal testimony, but rather constitutes a mere clarification (giluy milsa). Accordingly, the child is considered trustworthy in this regard. With regard to a child who states that he has already davened, the question arises whether a father may rely on this statement and thereby exempt himself from the obligation of educating him to pray again, practically, this is left to the fathers discretion.

 

1. Mikveh – When should male children begin going to Mikveh?

General Minhag:[140] In today’s times, it is customary amongst Chassidim and men of piety to immerse daily in the Mikveh prior to the daily prayer. This custom is based on the encouraged practice of previous generations to increase in immersions prior to prayer, and based on the intrinsic value that it contains based on both Halacha, and Kabbalah, for purification from Keri, and Tosefes Taharah and for purposes of Teshuvah, and to prepare oneself for service of G-d similar to a Kohen, and to refine one’s heart to feel G-dliness during prayer, and to bathe the body prior to prayer out of respect of G-d.

Chinuch: Children should not be educated to attend the mikvah at a young age because there is no obligation of chinuch for this practice prior to near Bar Mitzvah, and doing so may expose them to potential harm. Experience has shown that, despite being a public space, the mikvah can unfortunately pose risks, and therefore young children should only attend when older and with proper parental supervision. This ensures that the mikvah remains a place of holiness while safeguarding the child’s wellbeing. Children who are approaching or have reached Bar Mitzvah, and who have become accustomed to attending the mikveh daily before davening, should be properly educated by their parents regarding appropriate conduct in the mikveh, along with essential awareness guidelines. By doing so, one helps ensure that the mikveh remains what it is meant to be—a place that enhances holiness and purity, rather than the opposite.

 

N. Holding a child before Davening [141]

The Sefer Chassidim writes that one should avoid holding a young child close to the time of prayer, due to practical concerns. There is a risk that the child may soil one’s clothing, which may not be easily restored to its original cleanliness, and may cause a delay that results in missing the proper time for prayer or the ability to answer Amen to Kaddish. Additionally, if the child begins to cry when being set down, one may be inclined to remain with him and thereby neglect attending tefillah in its proper time and manner. However, if the child is held in a way that avoids these concerns—such as with a proper barrier or preparation that prevents soiling—then this issue does not apply.

 

6. Shemoneh Esrei Associated laws:

A. Tefillas Nedavah and Its Relevance to a Child [142]

The concept of Tefillas Nedavah—a voluntary prayer—applies even to a minor. Although, in practice, we no longer offer voluntary prayers in contemporary times, this principle retains practical relevance in certain situations. For example, in a case where a child is in doubt as to whether he has recited a required prayer, the established halachah is that he should repeat the prayer as a voluntary offering (Nedavah).

 

1. Tashlumin[143]

There is a dispute among the Poskim[144] as to whether one is obligated to educate a child to make up (tashlumin) for a prayer that was missed. Practically, one should educate a child in Tashlumin in accordance with his age and level of maturity.

 

C. Reciting Tefillah Aloud [145]

There are those who educate children, when they begin reciting Shemoneh Esrei, to slightly raise their voices during prayer. The purpose of this is that through doing so, they become accustomed to praying slowly and with proper concentration, and not to rush through or swallow the words. This is considered a proper and commendable custom.

 

 

 

D. Taking the Three Steps

A child should be educated in how to properly take the three steps forward and backward in Shemoneh Esrei. This includes doing so calmly and with understanding. These actions symbolize entering and departing from standing before Hashem.

 

E. Direction of Prayer

One is to daven Shemoneh Esrei towards the direction of Eretz Yisrael.[146] Thus, a child should be trained to face the proper direction during prayer (towards Eretz Yisrael, and specifically Yerushalayim).

 

F. Where to Bow

Children should be taught where and how to bow during Shemoneh Esrei. This includes bowing at the correct blessings and doing so with respect. Learning this correctly from a young age ensures proper lifelong practice.

 

G. Laws of Geshem and Me’ein Hame’ora

As children grow, they should be taught when to mention Geshem (rain) and inclusions relevant to special days (Me’ein Hame’ora). This helps them become aware of the structure of the yearly prayer cycle.

 

H. Passing or Sitting Near a Child in Shemoneh Esrei [147]

The Poskim discuss whether it is permitted to pass in front of, or sit within four amos of, a child who is reciting Shemoneh Esrei. Practically, the halachic ruling tends toward stringency, as even a child’s prayer is considered a valid tefillah, and accordingly one should not pass in front of him or sit within his four amos. Nevertheless, where there are additional mitigating factors, there may be room for leniency—particularly by a very young child who is not really aware of his own prayer.

Chinuch of the child: One must educate children not to pass by or sit near someone who is reciting Shemoneh Esrei. Nonetheless, some authorities write that it is permitted for an adult to begin reciting Shemoneh Esrei behind a child, even though it is known that the child will eventually step back into his space upon completing his prayer; this is not considered intentionally causing a prohibition. However, there is room to discuss whether it is permitted to begin Shemoneh Esrei adjacent to a child who is sitting, as doing so may be considered directly causing the child to transgress by remaining seated within four amos of one who is praying.

 

I. Interrupting Shemoneh Esrei to Quiet a Disturbing Child [148]

If a child is disturbing his father during Shemoneh Esrei, the father may not speak to him in order to calm him. However, he is permitted to signal to the child through gestures in order to quiet him, as this is not considered an interruption. If signaling does not help, he may distance himself from the child, or even approach him and quiet him, provided that he does not speak. Some authorities add that making a light sound (such as “nu” or a similar expression) to quiet the child is permitted, as this is not considered formal speech.

With regard to instructing a child during Shemoneh Esrei—such as signaling how to daven properly—it is proper to be stringent and refrain, and instead educate the child after completing the prayer. However, if the child is actively disturbing him or persistently seeking attention, one may be lenient to signal in order to quiet him. In all cases where signaling is permitted, one should ideally first conclude the blessing he is currently reciting before momentarily diverting his attention.

 

J. Holding a child during Shemoneh Esrei [149]

It is forbidden to hold a child in one’s arms during Shemoneh Esrei, or to seat him directly before oneself, as this distracts the person and diminishes proper kavanah. This prohibition is similar to the general restriction against holding objects during prayer, as one’s mind is occupied with guarding or attending to the item, and the same concern applies to a child. Likewise, one should not carry a child on his back during Shemoneh Esrei. However, if one did so and already completed the prayer, he is not required to repeat it. A practical question may arise in a case where a small child is crying intensely and cannot be calmed unless held, and the time for prayer is passing. If leaving the child crying will prevent proper concentration, or disturb the congregation, it requires further consideration whether one may hold the child and pray, or whether it is preferable not to pray at that time.

 

7. Shul and Minyan Associated laws:

1. Must children Daven with a Minyan:[150]

Although children below the age of Mitzvos are not obligated to daven with a minyan, and it is common practice for boys below Bar Mitzvah to pray in school without a minyan, nevertheless it is proper for a father to educate his son to daven with a minyan on occasion, thereby instilling in him an appreciation for communal prayer.

 

1. Children joining a Minyan:[151]

Children below the age of Mitzvos do not join a Minyan. However, if there are only 9 people in a Shul and there is a male child present who is of age six and above and knows to whom he is Davening, then some Poskim allow the child to join the Minyan if he holds a Sefer Torah, or Chumash, or even if he does not hold anything in his hand. Practically, the main opinion follows the stringent opinion that a child can never join a Minyan even if he is the 10th person and holds onto a Sefer Torah in his hand. This applies even in a time of need. Nevertheless, those who are lenient like the former approach are not to be protested as they have upon whom to rely, however, even they should only recite the obligatory Kaddeishim and Barchu on this basis. The Chabad custom, however, is not to rely on this opinion, and hence we do not join a child to a Minyan in any circumstance.

Children Forming Their Own Minyan:[152] Children below the age of Mitzvos may not form their own minyan to recite Kaddish, Kedusha, or Barchu, and adults may not assist them in doing so, as this falls under the prohibition of causing a child to transgress (issur sefiyah). Even if children attempt to do so on their own, they should be prevented for the sake of proper chinuch. Furthermore, an adult who hears such a minyan may not respond to their Kaddish, Kedusha, or Barchu.

May a Child Lead the Prayer or Recite on Behalf of the Congregation?[153] A child below the age of Mitzvos may not serve as the chazzan, as one who is not fully obligated in a mitzvah cannot fulfill the obligation on behalf of others. This applies even for Maariv.

Kaddish Recited by a Minor Orphan:[154] A son who is below Bar Mitzvah—and even below the age of chinuch—may recite Kaddish on behalf of a deceased parent. On the contrary, Kaddish was specifically instituted for orphans, including those below the age of mitzvos. If the child is too young to recite it independently, an adult should assist him by reciting it together with him, allowing the child to repeat after him.

 

1. Bringing children to Shul:[155]

It is a Mitzvah and obligation upon a parent to educate his child to go to Shul and participate in a Minyan, once they have reached the age of Chinuch.[156]

Answering Amen:[157] One is to teach his young[158] children and educate them to answer Amen. From the moment that a child answers Amen he has a portion in the world to come.

How to behave: One is to educate his children to stand [i.e. behave in Shul] with awe and fear.[159] Avoiding Talking in Shul: A father must train his child not to speak in Shul and impart upon him the seriousness of disruption of the prayer.

Children who disturb:[160] However, children who run around in Shul for fun, [and make noise and] disturb their parents [and others] in their Davening are not to be brought to Shul at all. [Bringing such children to Shul, asides for it disturbing the prayers and it being a desecration of the holy place, also educates them to treat a Shul improperly, and makes them continue their ways even when they become older.[161] Accordingly, children who are below the age of Chinuch and are unable to sit still in Shul without disrupting, are not to be brought to Shul at all. However, those children who are above the age of Chinuch are to be brought and educated to participate properly in the Minyan and act with the appropriate respect.[162]]

Maintaining a Child’s Cleanliness in Shul:[163] One who brings his young children to the synagogue must ensure that their clothing and shoes are clean. This is in order not to cause discomfort or disturbance to those praying within their four amos, and to preserve the proper dignity and cleanliness of the place of prayer.

Covering a Child’s Head in Shul:[164] One should be careful to ensure that young children brought to the Shul have their heads covered. This is in order to maintain proper respect and decorum within the synagogue, and so they should not be present with uncovered heads.

 

Summary: Children who are above the age of Chinuch are to be brought to Shul and educated to answer Amen and participate in the prayer. However, children who are below the age of Chinuch and run around or disturb the congregation, are not to be brought to Shul at all, and doing so is detrimental to their education.

The words of the Shlah:[165] In today’s times, there are children who come to Shul who cause those who bring them to get punished, as they come to desecrate the holiness of the Shul, and play in it like they play in the streets. One kid laughs with another, another kid hits another, another sings, another cries, another shouts, another runs around and chases a friend. Some children even do their needs in Shul and are required to be cleaned and removed. At times, the father gives his child a Sefer and the child throws it on the floor, or tears it. To summarize, in conclusion these children disturb the worshipers and desecrate the name of Hashem. One who brings such children to Shul should not aspire to receive reward and is rather to worry of the punishment that is befitting him. This is similar to a master who brings his retarded slave with him to speak with the king, and the slave mocks and disturbs the entire conversation. Surely the king will release his wrath not on the imbecile slave, but on the master who brought him along. Furthermore, at times the parent begins playing with the child during his own prayer. The greatest evil of all this is that the child will grow up accustomed to his ill treatment of Davening and a Shul and continue to do so when older. Accordingly, one is not to bring very small children to Shul as he only loses out by doing so.     The words of the Tana Dvei Eliyahu:[166] It is taught in Tanna D’vei Eliyahu: An incident occurred with a man who was standing in the synagogue together with his son, while the congregation was responding “Halleluyah” after the one leading the prayer. His son, however, responded with frivolous and improper words. They said to him, “See that your son is responding with improper words.” He replied, “What should I do? He is just a child; let him play.” The next day the same thing happened, and again the people said to him, “See that your son is responding improperly.” He responded the same way: “He is a child; let him play.” This continued throughout all eight days of the festival, and the father did not rebuke him. It is then recorded that that man did not complete that year—not even two or three years—before he passed away, and his wife died, and his son died, and his grandson died, and fifteen members of his household were lost, leaving only two sons—one crippled and blind, and the other mentally unstable and wicked.

 

D. Teaching children to Answer Amen Properly [167]

One is to teach his young[168] children and educate them to answer Amen. From the moment that a child answers Amen he has a portion in the world to come.

 

E. Saying Baruch Hu Uvaruch Shemo

Children should be educated to respond Baruch Hu Uvaruch Shemo upon hearing Hashem’s name in a blessing.

 

1. Kissing Children in a Shul:[169]

One is not to kiss his small children in Shul.[170] [This implies that it is however permitted to kiss older children, and other people, in Shul.[171] However, some Poskim[172] rule that in truth this applies to children of any age, and not specifically small children. Furthermore, it applies to any person, even non-relatives, as one is to avoid kissing any person in a Shul, being it is a place of love and worship of G-d. It is however permitted to kiss a person who one is obligated to respect and honor, such as to kiss the hand of a Rav, Torah scholar, one’s father, and the like.[173] Likewise, one may kiss another as a sign of admiration or gratitude for something he said or did, and so was done by our Sages.[174] Practically, some Chassidim are accustomed to give a “Chassidic kiss” upon greeting a fellow Chassid or friend, as a welcoming expression of Ahavas Yisrael. This seemingly relies on the implication above that the prohibition only applies towards one’s small children. However, there are Rabbanim who negate this.[175]]

 

Summary: It is forbidden to kiss one’s small children in Shul. It is debated amongst Poskim if this prohibition applies also to kissing older children, relatives and friends. It is however permitted according to all to kiss a person who one is obligated to respect and honor, such as to kiss the hand of a Rav, Torah scholar, one’s father, and the like, or to give a kiss to another as a sign of admiration or gratitude. Practically, it is customary amongst many Chassidim to give a “Chassidic kiss” upon greeting a fellow Chassid or friend in Shul. Q&A May one kiss a child who got hurt in order to calm him down?[176] Yes.   May a woman kiss her children in the Ezras Nashim?[177] No. A mother is to avoid kissing her children in the Ezras Nashim, just as is the law regarding men. The same would apply to kissing any other person in the Ezras Nashim, according to those Poskim who extend the prohibition to all people, as explained above.   May one kiss his son in Shul after his Aliyah for his Bar Mitzvah?[178] No.

 

G. Until what age may girls be present in the men’s side of the shul?

Some[179] write that one is to abstain girls from being present in the men’s section beginning from age three and onwards, even if they are dressed modestly. The Rebbe however writes that the prevalent custom [Maaseh Rav], based on the consensus of Gedolei Yisrael, is to permit young girls to come to shul with their fathers and join them in the men’s section [so long as they are dressed modestly]. This applies even if the girls are past the age of three, until they reach the age of Chinuch and understanding regarding this matter.[180] From age three, it is forbidden for an immodestly dressed girl to be present in the men’s section.[181]

 

8. Erva and Tzoa of Katan

1. Law of Erva by child:[182]

May one Daven in view of the Erva of a child/Katan:[183] The genitals of a child, is not considered a Halachic Erva until the age of nine years old [for a boy and three years old for a girl].[184] Nonetheless, one is not to hold onto the Erva of a child while saying a blessing even if the child is a newborn.

From what age of a girl may a man not learn or Daven in view of her body? Some Poskim[185] rule that starting from age three a girl is required to dress modestly, and it is thus forbidden for a man to Daven or learn Torah in her presence from age three and onwards if she is not modestly dressed. Other Poskim[186] however rule the necessity of dressing modestly and the prohibition of learning Torah and Davening in her presence does not begin at age three but rather at a later age, when the girl’s body is developed enough to cause men to have attraction to them [i.e. age 6-7[187]]. Nevertheless, even in their opinion, it is proper to educate a girl to dress modestly from age three.[188] Practically, the Rebbe[189] concludes like the former opinion that according to Halacha girls must be educated from age three in the laws of modesty.

May a man Daven or learn within sight of his daughter or sister who is not fully dressed: Some Poskim[190] rule it is permitted to learn Torah and Daven in view of a daughter [granddaughter, sister[191]] who is not modestly covered, if the girl is below the age of adulthood [i.e. below age 11 and has not reached puberty or maturity].[192] Other Poskim[193] however argue and rule it is forbidden to Daven and learn in view of the improperly clothed female relative just like any other girl.[194] [Accordingly, once a daughter or sister have reached the age of three and above[195] one may no longer Daven or learn in their view when they are not properly covered.]

Educating Children in Erva Laws During Tefillah:[196] A young child (under approximately age nine) may technically recite Shema and daven even without full standards of modesty, and may do so even if he is unclothed, as he is not yet considered halachically bound in the same way regarding ervah. However, once a child reaches the age of about nine, he is already considered to have reached the stage of chinuch regarding this matter, and it becomes forbidden for him to recite Shema or daven in the presence of exposed ervah, including his own, or in a manner where his heart is exposed to it. Additionally, even before that age, one may not instruct a child to daven in such a setting due to the prohibition of causing a child to transgress (safiyah). Practically, regardless of the technical allowances, children should be trained in proper modesty and to distance themselves from any exposure to ervah during prayer from an early age.

May a child be naked in a room with Sefarim or Tefillin?[197] It is forbidden to enter [uncovered[198]] Tefillin in an area where there is a naked person present [with his or her Erva revealed].[199] (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.[200]) [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.[201]]

Chinuch in the Laws of Kol Isha:[202] A child who has reached the age of chinuch must be educated regarding the prohibition of kol isha (hearing a woman sing). Accordingly, care should be taken not to have female singing instructors for boys who have reached this age. Some authorities define the age of chinuch for this matter as approximately nine years old. There is, however, discussion regarding younger children who have not yet reached this stage—whether the prohibition of causing a child to transgress (issur sefiyah) applies to a woman singing in their presence—and this matter remains unresolved.

Kol Isha by Young Girls Singing:[203] From the letter of the law, it is permitted to hear the singing of young girls who have not yet reached the age of puberty, as they are not considered ervah. However, once girls approach the age of maturity (around 10–12), the prohibition of kol isha applies. Nonetheless, even where technically permitted, many follow a stricter custom and refrain from listening to girls sing as an added measure of holiness, though attending such performances (e.g., of young children) remains halachically permissible.

 

1. Law of Tzoa by a child:[204]

The Tzoa and urine of a child:[205] It is best to distance oneself from feces [and urine] of even a one-day old child during prayer and learning. However, from the letter of the law, only if a child is able to eat a Kezayis of grain within Kdei Achilas Peras [4 minutes] is his feces and urine like the Tzoa of an adult. If, however, he cannot consume this amount in this amount of time, then from the letter of the law his Tzoa is Halachically meaningless. If the child was able to eat this amount even one time in his life, then even if he later became weak and can no longer do so, his Tzoa is like that of an adult. Even if the child has never eaten grain but is old enough to do so, his feces receive the same law as that of an adult.

Baby made in a diaper: If the child is not old enough to digest grain, then from the letter of the law it is permitted to daven near him even if he smells. If, however, the child is old enough to digest grains, then if it smells one must distance himself to the point that he cannot smell the Tzoa, although he does not need to distance himself four Amos from the smell, if the diaper is covered. If one does not smell anything, then if the diaper is covered one may Daven next to him.

May one Daven near a bag of used diapers? If the bag is closed, it is permitted to do so. However, this is only on condition that one does not smell the diapers.

May one educate a child to say blessings if he is not yet potty trained?[206] If the child is dirty with feces or urine, he may not say a blessing. If the child is clean, then he may say a blessing while he is clean. Thus, if a parent desires to educate a child to say a blessing prior to potty training, they may only do so while the child is clean.

May one educate a child to say blessings if he is potty trained but may contain fecal remnant?[207] Some Poskim[208] rule it is permitted to educate him in blessings if he has not yet reached the age in which he can be responsible to fully clean himself properly.[209] This is approximately at age six.[210] Others[211] however rule it is forbidden to do so.[212]

Not to have Tzoa exposed in front of Tefillin/Sefarim?[213] One needs to be careful not to change diapers in front of uncovered Tefillin or Torah books.[214] [This applies to children of any age, even below 3 years old for a girl and 9 years old for a boy.[215]] However, some Poskim[216] 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.[217]

 

1. The law of a Potty:[218]

Same status as feces: A potty [made of materials to be explained] has the same status as Tzoa and prohibits one from praying or studying Torah within its presence, if it is within his view or within four cubits. This applies even if it is clean and does not smell.[219] This applies whether the potty is designated for only urine or for only feces, and certainly if it is designated for both.

Designated for other purposes: If the potty is designated for other purposes other than only urinating or defecating, then it does not have the status of feces if it is clean and does not smell.

The materials-Earthenware or wood: A potty only retains the status of feces if it is made of earthenware or wood, and is designated only for that purpose, as earthenware and wood are very absorbent materials.

The materials-Metal or glass:[220] If, however, the potty is made of metal or glass, then it does not have the status of feces, and one may pray and study Torah near it if it is clean and does not smell. The same applies to an earthenware potty that is glazed with glass.

If a metal or glass potty is dirty but its feces is covered:[221] If it is covered or turned over in a way that its opening is towards the ground, then even if it has feces in it, one may pray and learn in its presence, if it has no smell.

What is the law of a plastic potty?[222] It has the same status as does a glass and metal potty which when clean, and does not smell, may be prayed next to, being that plastic does not absorb the smell of the feces.

If the potty is covered:[223] A potty which is covered over with another vessel, may be in one’s presence when learning and praying, even if it is made of earthenware or wood.

Must the covering cover over the entire potty?[224] The covering does not need to be touching the ground. As long as it fully covers the potty at its top and is within three Tefachim from the ground, it is a valid covering.

 

9. Nesias Kapayim: [225]

A. Chinuch in Hearing Birchas Kohanim [226]

It is questionable whether a father is obligated to educate his young children to listen to Birchas Kohanim. While the matter is not clearly established, it is appropriate to accustom children, once they reach the age of chinuch, to stand attentively and listen to the blessing, thereby training them to properly participate in this mitzvah.

Custom of Children Standing Under the Tallis During Birchas Kohanim:[227] It is a well-established custom for fathers to draw their young children beneath their tallis during Birchas Kohanim. This practice serves to include the child in the sanctity of the moment, allowing him to receive the blessing together with his father while being enveloped in an atmosphere of holiness and protection.

It is recorded that the Alter Rebbe himself followed this custom, taking his young grandson under his tallis during Nesias Kapayim. This highlights the importance of beginning a child’s connection to kedushah and communal blessings from a very early age, thereby instilling in him a deep sense of reverence for the mitzvah.

 

B. Kohen Katan Performing Nesias Kapayim – Letter of law: [228]

A child who is under the age of Bar Mitzvah, or over the age of Bar Mitzvah but has yet to grow two pubic hairs, may only perform Nesias Kapayim together with an adult Kohen. Furthermore, even a child who is above the age of Bar Mitzvah, and has already grown two pubic hairs may only perform Nesias Kapayim by himself on occasion, however not on a set basis until he grows a beard. Once he reaches the age in which a normal person has a full beard, which is 20 years old, then he may perform Nesias Kapayim even on a set basis by himself.

Chinuch:[229] There is discussion among the authorities whether a child’s participation in Nesias Kapayim is merely permitted or if there is an obligation or mitzvah to train him in it. From many poskim, it appears that there is indeed an element of obligation as part of chinuch once the child reaches the appropriate age.

The age:[230] A child should not perform Nesias Kapayim until he knows how to do so properly in accordance with the customs of the Kohanim. If he does not yet know the proper procedure, then—even if he is five or six years old—he is not yet considered to have reached the stage of chinuch for this mitzvah and should not participate.

The Minhag:[231] All of the above reflects the letter of the law. However, in practice, many communities have adopted the custom that young kohanim do not perform Nesias Kapayim at all, even together with adult kohanim, and various reasons have been given for this practice. Some communities follow a middle approach, allowing children to participate only on Shabbos and Yom Tov, and not during the weekdays. Others are even more restrictive, permitting it only during the Musaf prayer of Yom Tov. Some authorities suggest that in places where children do not ascend to the duchan with the adults, it is proper for them to leave the synagogue during Birchas Kohanim, similar to the law of an adult kohen who is unable to duchan. However, the widespread custom is not to follow this suggestion. It is, however, recorded that the Rebbe instructed various kohanim to educate their children to perform Nesias Kapayim together with them. The Rebbe expressed wonder at the above custom of excluding children, indicating that, in his view, one should not follow this practice, but rather train children to participate in Birchas Kohanim from the appropriate age.[232]

Calling “Kohanim” When a Child Is Present?[233] If there is only one adult kohen present together with a child, the chazzan does not announce “Kohanim.[234]

 

C. Other Nesias Kapayim related laws to Children: [235]

May a Child Call Out “Kohanim”?[236] A child may not be appointed to call out “Kohanim,” due to the honor of the congregation (kavod hatzibbur). There is, however, some discussion regarding the status after the fact—if he did call out, whether it is considered valid and obligates the kohanim in a biblical sense remains uncertain. This limitation applies specifically to a minor. However, an adult whose beard has not yet fully grown is nevertheless valid to call out “Kohanim,” even on a regular basis.

May a Young Levi or Bechor Wash the Hands of the Kohanim?[237] It is questionable whether a young Levi is valid to wash the hands of the Kohanim. Practically, if he is under six years old, one should be stringent that he not perform the washing, and rather the Kohen should wash his own hands. However, once the child reaches the age of six and above, he is considered valid to perform the washing. The same applies to a firstborn (Bechor) in a place where no Levi is present—if he is six years old or older, he may wash the hands of the Kohanim. There is, however, uncertainty in a case where both a young Levi (above six) and an adult Bechor are present, as it is unclear which takes precedence.

 

D. Other Kohen related laws to a child:

Is a Minor Kohen Considered a Kohen?[238] It is questionable whether a minor who is a kohen retains the halachic status of a kohen, or if his disqualification from service indicates otherwise. On the one hand, one could argue that he is indeed a kohen, but is simply disqualified from performing the Temple service due to a Scriptural decree requiring an “ish” (adult male), thus excluding a minor.

On the other hand, it is possible to understand that since the Torah excludes him from service, this reflects that he does not possess the full halachic status of a kohen at all until he reaches adulthood.

The Mitzvah of Vekidashto by a Minor Kohen:[239] The mitzvah of Vekidashto does not apply to a kohen who is a Katan.[240] However, some Poskim[241] are stringent.

Using a Minor Kohen:[242] The above dispute has practical ramifications regarding whether one may make personal use of a minor kohen in a manner that would be prohibited with an adult due to the mitzvah of Vekidashto.

 

10. Kerias Hatorah: [243]

1. Are children obligated in Kerias Hatorah?[244]

Children, even those who have reached the age of Chinuch, are not obligated in Kerias Hatorah. Nevertheless, it is customary to educate them to remain in the Shul when age appropriate, and certainly not to talk or disturb in middle.

Must children hear Parshas Zachor?[245] All male children which have reached the age of Chinuch are to attend the reading of Parshas Zachor. The definition of Chinuch in this regard is when the child is old enough to understand the idea of the destruction of Amalek. Girls which have reached the age of Chinuch have the same status as women in this regard.

Having all men, women and children come to hear the reading of Aseres Hadibros:[246] It states in the Psikta that G-d told the Jewish people “When you read the Ten Commandments each year, I consider it as if you were standing on Mount Sinai accepting the Torah.” For this reason, all members of Jewry are to attend the Torah reading of the Aseres Hadibros. This includes men, women and children of all ages, including even infants who were just born; just as was the case by Matan Torah.

 

1. Do children below Bar Mitzvah count for the Minyan of Kerias Hatorah?[247]

Some Poskim[248] rule that a child below the age of Mitzvos does not join a Minyan for Kerias Hatorah. Other Poskim[249], however, rule that a child does join a Minyan for Kerias Hatorah.[250] Practically, Safek Brachos Lehakel and one is not to join a child for a Minyan.[251] Nevertheless, a congregation who is lenient to have a child join the Minyan is not to be protested.[252]

 

1. Is a child a valid Baal Korei?[253]

Below Bar Mitzvah:[254] A child below the age of Bar Mitzvah is not a valid Baal Korei to read the Torah on behalf of the congregation.[255] [Thus, he may not be called up to read any of the Aliyos of Kerias Hatorah.[256] Nevertheless, some Poskim[257] rule that a child is valid to read a minority of the Aliyos of the Parsha, so long as majority of the Aliyos is read by an adult. Practically, we are stringent to rule that a child is invalid to read any Aliyah. If the child is the only one who knows to read from the Torah, then he is to whisper the words to an adult who will do the reading.[258] If this is not possible, then some Poskim[259] rule that a child may read from the Torah in a time of need. Practically, we are stringent, and a blessing is not to be said for the Aliyos if a child reads from the Torah.[260]]

Maftir for child below Bar Mitzvah:[261] It is valid for a child who is of age of understanding to read the portion of Maftir of Shabbos.[262] [Accordingly, some communities are accustomed to allow a child to read the Maftir, and some have a set custom for him to do so the Shabbos prior to the Bar Mitzvah. Some Poskim[263] rule that he may also read the Maftir on Yom Tov.[264] However, he is not to read the Maftir of the four Parshiyos, or Shabbos Chanukah, or Rosh Chodesh.[265]] Certainly, he is invalid to read the Maftir of Parshas Zachar [or Parah[266]].[267] [Practically, the custom amongst Chassidim is not to have a child below Bar Mitzvah read the Maftir on any Shabbos, even the Shabbos prior to the Bar Mitzvah.[268]]

Kol Hanearim:[269] It is a worldly custom that on Simchas Torah all the male children receive an Aliyah to the Torah.[270] This Aliyah is customarily known as Kol Hanearim.[271] [This Aliyah takes place by Chamishi, from the words Uledan Amar, until the portion of Chasan Torah. It is customary for many children to go up together.[272] It is customary to spread a Tallis over the heads of the children during this Aliyah.[273]] It is likewise customary to recite the Parsha of Hamalach Hagoel [after the conclusion of the reading].[274] [Practically, the Chabad custom is not to spread a Tallis over the heads of the children during the Aliyah of Kol Hanearim. Likewise, it is not customary to read the verses of Hamalach Hagoel.[275] One is to have at least one adult above Bar Mitzvah called up together with the children for this Aliyah.[276] The adult is to say the blessings out load and have all the children listen and be Yotzei, rather than have all the children say the blessing themselves.[277] Nonetheless, some are accustomed to have all the children recite the blessings themselves.[278] The Chabad custom is to have the adult Olah recite the blessing on behalf of all the children who do not know to say it themselves.[279] Some are accustomed to bring their son with them for their personal Aliya rather than have the child go up for Kol Hanearim.[280]]

 

1. Bar Mitzvah boy-Having the Bar Mitzvah boy Lein from the Torah:[281]

Introduction: It is an old custom for the Bar Mitzvah boy to receive an Aliyah to the Torah on the occasion of his Bar Mitzvah[282], in order to publicize that he has now reached the age of Mitzvos.[283] In previous times when it was customary for the Olah to also be the Baal Korei[284], every Bar Mitzvah boy would not just receive the Aliyah but would also read the portion from the Torah.[285] Accordingly, children of Bar Mitzvah age would need to be taught how to read from the Torah properly. However, over the generations the custom evolved to having a set Baal Korei read from the Torah, independently of the person receiving the Aliyah.[286] Accordingly, it became no longer necessary for children of Bar Mitzvah age to be taught to read from the Torah. Nonetheless, as will be explained next, some communities continued not only with the custom of educating the child to read his Aliyah, but furthermore to have him read the entire Parsha of that week.

The custom: Many communities of Ashkenaz are accustomed to have the Bar Mitzvah boy read from the Torah on the Shabbos of his Bar Mitzvah [if it falls on Shabbos, or the Shabbos after his Bar Mitzvah].[287] This custom is mentioned in the Poskim[288], although it is unclear if the custom mentioned in these Poskim refer to him to simply reading his Aliyah, or to him reading the entire Parsha.[289] [The reason behind the custom of having him read at least his Aliyah even though we now have a set Baal Korei, is due to the fact that in previous times children would receive certain Aliyos, such as Maftir[290], and hence in order to publicize that he is now Bar Mitzvah, he would read from the Torah in addition to simply getting an Aliyah.[291] However, today that we no longer are accustomed to call up children for an Aliyah[292], the Aliyah itself serves as this publication and there is hence no need for him to also read from the Torah.[293]] Practically, today the custom of Ashkenazi and Lithuanian communities is for him to read the entire Parsha. This is not the custom of Chassidim.[294]

The Rebbe’s opinion-Negation of the custom:[295] Practically, the Rebbe was opposed to the above custom of the child reading his Parsha on the Shabbos after his Bar Mitzvah, stating that it has no real source[296], and takes time away from investing into the real preparations that the child is required to do, such as learning and becoming an expert in the practical laws that will become relevant to him after his Bar Mitzvah.[297] However great the Mitzvah of reading from the Torah is, learning Torah assiduously is even greater.[298] [The reading of the Parsha for a Bar Mitzvah boy takes much preparation time, usually beginning a year prior to the Bar Mitzvah, with weekly lessons in reading the Parsha. In some communities this has become accepted almost like an obligation, and the peer pressure and accepted practice forces the child to do so. Nonetheless, in truth there is no obligation for the Bar Mitzvah boy to read his Parsha on the Shabbos after his Bar Mitzvah, and doing so places extra and unnecessary pressure on the child. The child must be educated to focus on the most important aspects of learning prior to his Bar Mitzvah and not matters that are mere superfluous. However, if the child is already being properly educated in his required learning, and if he is duly adapted towards Torah reading, then he may be educated in this as well as a secondary education.]

 

Summary: It is an old custom of Jewry for the Bar Mitzvah boy to read from the Torah by the Parsha of his Bar Mitzvah. Nonetheless, it is not necessary for him to read the entire Parsha, and this is a fairly recent custom. Practically, the widespread custom today amongst much of Lithuanian Jewry is for the Bar Mitzvah boy to read his entire Parsha from the Torah, while the custom amongst Chassidim is not to have him read anything at all, not even his Aliyah. The Rebbe indeed discouraged the former custom saying it takes away time from being invested into the more necessary preparations of Torah learning.

 

1. Children getting Aliyos:[299]

The letter of the law:[300]  Every person is valid to receive an Aliyah on Shabbos, and be counted as one of the seven required Aliyos, including even a child [who is below Bar Mitzvah but] who is of age to understand who he is blessing. This applies even though children are not obligated in this Mitzvah [of Kerias Hatorah being that they are exempt from all Mitzvos].[301] [However, on Yom Tov, and any other day of the Torah reading, some Poskim[302] rule that children are invalid to receive an Aliyah.]

How many Aliyos may be given to children:[303] A child can only be called for an Aliyah if [adults are called for the other Aliyos, and] they thus join with the adults [for the total of seven Aliyos]. However, one cannot call up children for all the Aliyos, being that they are not obligated in the Mitzvah.

The custom today:[304] Today the custom is no longer to call up children [below Bar Mitzvah] for an Aliyah [not even Hosafos[305]], with exception to Maftir [and Simchas Torah[306]], as will be explained. This applies even if the child is a Kohen and there is no other Kohen present in Shul, nevertheless the custom is to call up a Yisrael in place of a Kohen.[307] [However, amongst Sephardic communities, some are accustomed to be lenient to call up a child for an Aliyah even today if it is a time of need.[308] Other Sephardic communities, however, are stringent as stated above.[309] Likewise, some places are accustomed to ask a child who is a Kohen to leave the room in order for a Yisrael to be called up.[310] According to all, Bedieved if a child was called up for an Aliyah, it is valid.[311]]

Maftir:[312] A child [who is below Bar Mitzvah but] who is of age to understand who he is blessing[313] may receive the Aliyah of Maftir. This applies not only for Maftir of Shabbos, in which the Maftir simply repeats that which was already read in Shevi’i, but even applies [on Yom Tov] when the Musafim offerings are read for Maftir, and applies when Rosh Chodesh that falls on Shabbos, and by the four Parshiyos. This applies even for Parshas Zachor, as explained next. [Although some are stringent regarding Maftir of Shevi’i Shel Pesach, Shavuos, and Shabbos Shuva, as explained below regarding the Haftorah.] In all these cases he may get the Aliyah of Maftir if he is of age to understand who he is blessing [and knows to read along in the Sefer Torah with the Baal Korei[314], and say the Haftorah properly[315]]. [Practically, although this is the letter of the law, the widespread Ashkenazi custom today is to no longer call up a child for Maftir with exception to Maftir of Shabbos.[316] Accordingly, many communities are accustomed to call up a child for Maftir on Shabbos by the Maftir before his Bar Mitzvah.[317] Practically, the custom amongst Chassidim is not to call up a child below Bar Mitzvah for any Maftir, with exception to extraordinary circumstances.[318] This applies even to the Shabbos prior to the Bar Mitzvah.[319]]

Maftir of Parshas Zachor:[320] If the child knows the meaning behind the Brachos recited before and after the reading, then he may receive the Aliyah and have a Gadol read the portion.[321] [Practically, we do not call up a child for Maftir of Zachar, although if he was already called up then he may receive the Aliyah.[322]]

Haftorah:[323] A child who knows how to read and to pronounce the words properly, and knows to whom he is saying the blessing [i.e. that he is blessing G-d], is able to [receive the Aliyah of Maftir, as stated above and] say the Haftorah from the Navi. However, some are accustomed to being stringent regarding the reading of Merkavas Yechezkel which is read on Shavuos, and the Shira of David which is read on the seventh day of Pesach to only call up an adult to read.[324] Some are accustomed to do so also for the Haftorah of Shabbos Shuva.[325]

Child above Bar Mitzvah:[326] A child above the age of Mitzvos may receive an Aliyah even if one is unsure if he has grown two pubic hairs.

 

Summary: Although from the letter of the law a child who is of age of Chinuch may receive an Aliyah despite being below the age of Bar Mitzvah, practically, it is no longer customary for children to be given Aliyos to the Torah with exception to Maftir in which case some communities are lenient, especially by the Shabbos prior to the Bar Mitzvah. The Chabad custom is to be stringent in this matter at all times and to never call a child below the age of Mitzvos for any Aliyah.

 

1. The custom of giving Gelila to a child:[327]

It is customary to honor children with the Mitzvah of Gelila.

 

1. May a child be given the Sefer Torah to hold after Hagbah?[328]

The custom is to allow giving a child the Sefer Torah to hold after Hagbah.[329] Nonetheless, the child must be of mature enough age and strength to be allowed to do so.[330]

 

H. Honoring a Child with Opening the Aron and Calling Aliyos [331]

It is questionable whether it is proper for a gabbai to honor a child with opening the Aron and removing the Sefer Torah prior to the Torah reading, or whether such honors should not be given to minors. Similarly, there is question whether a child may serve as the one who announces those called up for aliyos. In practice, based on the contemporary custom in which the announcer also recites blessings for the olim, it is not considered respectful for the congregation to rely on the blessing of a child. Accordingly, it is not proper to appoint a minor to this role.

 

1. Counting a Child Toward Those Standing by the Torah Reading[332]

It is customary to have two individuals stand alongside the Baal Korei—one on his right and one on his left—so that three people are present at the bimah during the Torah reading. In a case of need, one may rely on a child to serve as one of those standing by the Baal Korei.

 

1. May a child in Aveilus recite the half Kaddish after Kerias Hatorah?[333]

A child who is in Aveilus is not to say the half Kaddish after Kerias Hatorah.

 

1. Kissing the Sefer Torah:[334]

The custom is to bring children to kiss the Sefer Torah in order to educate them in Mitzvos. [The children’s hands and face are to be clean when they kiss the Sefer Torah, and they are not have mucus or saliva coming out of their orifices.[335] Likewise, the custom is for those people whom the Sefer Torah passes in front of, to kiss the Sefer Torah.[336] One is to endeavor to kiss it with his mouth rather than simply touch it with his hand and then kiss his hand.[337] One is to endeavor to kiss the actual Sefer Torah by pressing the Paroches to the parchment, as opposed to pulling the Paroches away from the parchment, and only end up kissing the cloth.[338] One who is able to, is to hug the Sefer Torah with both hands and then kiss it.[339] Some are accustomed to say the verse of “Yinashkeihu Menishikos Pihu” upon kissing it and the verse of “Yimino Tichabkeini” upon hugging it.[340] Despite the above said, some Poskim[341] defend those who are accustomed to touch the cloth with their hand and then kiss the hand, rather than actually kiss the Sefer Torah. Practically, if one is unable to kiss it with his mouth, then he is to do as above and touch it with his hand and then kiss it.[342]]

 

1. The child reading test-Having a child read the word to verify its Kashrus or invalidation:

In certain instances, explained above, we stated that a child is to be shown the letter and read it in order to verify whether it is legible or not. In such cases, the following detailed laws are to be kept:

The age of the child:[343] The child is required to be of a level of intelligence in which he is neither considered wise, nor stupid. 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 stupid]. [This is approximately between ages 5-7.[344] It is valid whether the child is a male or female.[345] 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.[346]]

Covering the other words/letters:[347] 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.

 

11. Kerias Shema Sheal Hamita – Bedtime Shema: [348]

From the day of the Upsherinish and onwards, one is to accustom the child to recite the bedtime Shema. [He is to say the verse of Shema, the first paragraph of Veahavta, and the verse of Beyadcha.[349]] As the child grows older, he should gradually be educated to recite the entire bedtime Shema, including all its passages and the blessing of Hamapil.

 

When Fear Disappeared Overnight – A Lesson in the Power of the Night Shema

It began to happen almost every night. A young couple’s three-year-old daughter would suddenly wake up in the middle of the night in sheer terror. These were not ordinary awakenings—she would scream uncontrollably, appearing frightened beyond comfort, and no matter what her parents did, they could not calm her down.

As first-time parents, they were completely unprepared for this. It was deeply distressing to watch their small child in such a state, night after night, with no understanding of what was happening.

They brought her to doctor after doctor, searching for answers. Eventually, they secured an appointment with one of the top pediatric neurologists in the country—a specialist with a long waiting list. As part of the initial evaluation, the doctor recommended an EEG test, a safe procedure in which small electrodes are placed on the scalp to record the brain’s electrical activity. The purpose was to rule out conditions such as seizures or epilepsy, since these can sometimes resemble nighttime episodes in young children.

The test required the parents to stay overnight in the hospital with their daughter, monitoring her while she slept. Despite all the examinations, the episodes continued. The doctors explained that what she was likely experiencing were night terrors, a type of sleep disturbance seen in children, where a child may scream, appear terrified, and be extremely difficult to console, often with no memory of the event in the morning.

Still, the parents felt helpless.

Then one evening, they decided to try something different. They began reciting the bedtime Shema with their daughter—slowly, carefully, and with intention, including the verses that speak about protection from fear.

That very first night, something remarkable happened.

For the first time in a long while, their daughter slept peacefully through the night.

They continued reciting the bedtime Shema together every evening. From that point on, the night terrors disappeared completely and never returned.

A few months later, they had a follow-up appointment with the neurologist. Unsure whether there was even a need to go, they decided to keep the appointment anyway. When they explained that the episodes had suddenly stopped, the doctor was visibly surprised.

After hearing the full story, the specialist paused and said:

“It seems that you’ve found a cure that doesn’t appear in any of our medical books.”

 

Lesson and Moral

This story highlights the powerful role that the bedtime Shema can play in a child’s life.

While night terrors are a known and often temporary condition in children, this experience teaches us that alongside medical care, creating a peaceful and spiritually grounding bedtime routine can make a profound difference. By reciting the Shema with children, parents provide them with a sense of calm, safety, and protection at the most vulnerable time of day. The words of the Shema are not just recited—they are felt. They help a child internalize trust, security, and faith.

In teaching children to say the bedtime Shema, we give them a gift: the ability to go to sleep with peace in their hearts and a sense that they are never alone.

[1] Encyclopedia Talmudit Vol. 16 p. 171-173; Chinuch Habanim Kehilchaso Chapters 10-12

[2] Admur Hazakein in Igros Kodesh p. 34 as explained in Toras Menachem 27 p. 47; See also Likkutei Torah Balak ibid for lengthy explanation; Explanation: The fact that prayer is Rabbinical is not because it is of less importance than the other Mitzvos, but on the contrary, it is the soul behind all the Mitzvos and hence was not listed as one of the commandments (which are only the body and vessels for the G-dliness.) When we say that prayer is Rabbinical, this only refers to the time and Nussach of prayer. However, the idea of prayer is the root and foundation of all the Biblical commandments. Thus, one who insists that even the essence of prayer is Rabbinical has never seen light in all his days. This means he has yet to recognize the G-dliness drawn through prayer into his Mitzvos. [Rebbe ibid]

[3] Likkutei Torah Balak ibid; Toras Menachem 27 p. 47; See our Sefer “The Chassidishe Parsha-Torah Or:Likkutei Torah” Mamar Parshas Balak

[4] Chidushei Hagrach Mebrisk on Rambam Tefila 4:1; See Emek Bracha Nesias Kapayim 1; Yabia Omer 3:8; Mishneh Halachos 3:10; Piskeiy Tehsuvos 89:1 footnote 7

[5] Tanya ibid; Kuntrus Havoda p. 50

[6] See Chovos Halevavos Shaar Cheshbon Nefesh 3:9

[7] See Igros Kodsh 14:73

[8] M”A 106:2 in name of Semak “It is a Mitzvah to Daven in a time of need”; Ramban Sefer Hamitzvos Hasagos on Mitzvah 5 “However perhaps the intent of the verse “And to serve Him” is to teach us that one is to call onto Hashem in a time of suffering and that our eyes be lifted to Him like the eyes of a slave to his master…” [See Chinuch ibid who writes the Ramban is unsure as to if this is the meaning of the Mitzvah; Liekwise see Chinuch ibid who learns Ramban to refer even to a private Tzarah, and not just Tzaras Hatzibur; See Igros Moshe 2:25] Chinuch Mitzvah 433 in explanation of Shoresh HaMitzvah “Hashem commanded us to pray in order so we always ask Him for our needs and desires. Aside for receiving our requests we also penetrate our hearts with faith in Hashem and that he oversees everything”; Derech Mitzvosecha ibid, based on Mamarei Admur Hazakein 5564 p. 107, “In the root of the mitzvah of prayer there is a dispute amongst the Poskim if it is a biblical command or a rabbinical command, as brought in the Sefer Hachinuch Mitzvah 433. Now, the majority of those who count the mitzvah’s, such as the Semak and Rashbatz, Ramban and Chinuch conclude that the daily prayer and its wording is only a rabbinical command. However, biblically it is a mitzvah for man to pray to God and request things from Him on those occasions that he is in need of something such as during a time of stress and trouble. In this scenario, it is a positive command of the Torah that God commanded us that man request from Him alone that He save him from his troubles. This is one of the roots of our faith, as through fulfilling this mitzvah one will know and understand that God Almighty is the only leader of His world and the one who supervises it in all of its details with all of His creations, and that He alone is capable of granting salvation…… Accordingly, it is obvious that this mitzvah to pray is not designated only for those who are already close to God and stand before Him such as the Tzadikim, and the like. Rather, whoever is in need of something there is a positive command upon him to request it from God Almighty. On some occasions, God will fulfill the request and on other occasions He will not. To what is this similar? To a king of flesh and blood which each person is able to hand him his requests, including even those very lowly citizens, and it’s possible that the king will fulfill even his request due to his great nature and intuition of being kind and good especially to those who are lowly, and therefore one is not to connect this matter at all with those who are close or distance from the king.”

[9] Likkutei Sichos 29:183 “The main aspect of prayer is to effect a change, and such an aspect is not so relevant to the daily prayers but rather specifically in the personal prayers where one requests a real and true salvation from his current state. This is why the Ramban and others argued on the Rambam and held that the command of prayer is not daily, but rather when in need.”

[10] See Imrei Pinchas 62; Kol Mivbaser; Magen Avraham Balak in name of Besht; Machaneh Yisrael [of Chofetz Chaim] 10; Chazon Ish 23; Piskeiy Teshuvos 89 footnote 19

[11] Hamagid Taluma Brachos 30b; Igros Chazon Ish 23

[12] See Admur 119:1; Michaber 119:1; Avoda Zara 8a

[13] Admur 62:3 regarding Shema; 185:2 regarding Birchas Hamazon; 206:5; Admur Hilchos Talmud Torah 2:12 “All speech dependent Mitzvos one does not fulfill his obligation with mere thought”; Tanya chapter 38; Shaareiy Teshuvah 116:1; Kaf Hachaim 119:1

[14] Machazik Bracha end of 101, brought in Shaareiy Teshuvah 101:6

[15] Machaneh Yisrael of Chofetz Chaim end of chapter 10

[16] Admur 101:5

[17] See Piskeiy Teshuvos 343:7; 106:2

[18] Chinuch Habanim Kehilchaso Chapter 12:1-4

[19] See Halichos Shlomo 6 footnote 24 that children should be educated in saying some of the Karbanos; See Chasan Sofer Shaar Hakarbanos 7

[20] See Admur 48:2; 47:10 in parentheses

[21] See Piskeiy Teshuvos 48:2; Sefer Hakatan Vehilchosav 11:2

[22] See Admur 47:10 in parentheses

[23] Chinuch Habanim Kehilchaso Chapter 11:12 footnote 25

[24] Admur 106:2

[25] Admur 70:1

[26] M”B 70:2

[27] Admur 70:1

[28] Admur 70:2; Encyclopedia Talmudit Vol. 16 p. 171; Chinuch Habanim Kehilchaso Chapter 10:1-25; Toras Hakatan 14:10-14

Can a child fulfill an adult’s obligation in the recitation of Shema? No—a child cannot fulfill the obligation of an adult through reciting the Shema on his behalf. This is because a child is only rabbinically obligated in the mitzvah (as part of chinuch), whereas an adult is biblically obligated. Therefore, the child’s recital cannot discharge the adult’s obligation. Furthermore, even with respect to the additional paragraphs of the Shema and its blessings—which are generally of rabbinic origin—it is proper to be stringent and not rely on a child to fulfill the obligation on behalf of an adult. [See Chinuch Habanim Kehilchaso Chapter 10:19-21]

[29] Admur ibid; Michaber 70:2; Mishneh Brachos 20a

[30] The reason: Although Kerias Shema contains Kabalas Ol Malchus Shamayim, nevertheless, children are exempt from it just as they are exempt from all other Mitzvos. [Admur ibid; Levush 70:2]

[31] Admur and Michaber ibid in opinion of Rashi

[32] M”B 70:6

[33] M”B 70:6; Admur ibid in second opinion mentions the blessings; Chinuch Habanim Kehilchaso Chapter 10:7

[34] Stam opinion in Admur ibid; 1^st opinion in Michaber ibid; Rabbeinu Tam in Tosafus Brachos ibid; Rosh Brachos 3:13

[35] 2^nd opinion in Admur ibid; 2^nd opinion in Michaber ibid; Rashi Brachos ibid

[36] The reason: The Sages did not impose on the father to educate a child to recite Shema and its blessings, being that the father is not found together with his child during the time of Kerias Shema at night, and by morning the child is still sleeping. [Admur ibid] See Biur Halacha 70:2 “Ketanim Peturim” who questions Admur as to why Admur exempts educating the child in the blessings of Shema, if the blessings may be recited until late. He explains that if the father is exempt from educating the son in the Biblical command of Shema, then certainly he is exempt from Birchas Shema.

[37] Admur ibid; Michaber ibid

[38] Admur ibid “Erev Vaboker”; M”B 106:5; Salmas Chaim 36; Piskeiy Teshuvos 107:2 hat this refers to Maariv [and not Mincha], so is evident from both the wording and the fact Admur writes it prior to Boker.

[39] Admur 106:3; Michaber 106:1; Mishneh Brachos 20a

[40] Bach 70; M”B 70:8

[41] Chesed Lealafim 70:2; Kaf Hachaim 70:8

[42] Admur 343:3

[43] M”B 70:6

[44] Kesher Gudal 11:1; Shalmei Tzibur

[45] Kaf Hachaim 70:6

[46] Admur 70:1

[47] Admur 70:1

[48] Kaf Hachaim 70:1

[49] Or Letziyon 2:45-13; Piskeiy Teshuvos 70:2; Chinuch Habanim Kehilchaso Chapter 10:4

[50] Chinuch Habanim Kehilchaso Chapter 10:16-18

[51] Admur 70:1; M”A 70:1; M”B 70:2; Siddur Beis Oved; See Kaf Hachaim 70:1

Other opinions: Some Poskim rule that women are Biblically exempt from the Mitzvah of remembering the exodus daily. [P”M 70 A”A 1 that they are only Rabbinically obligated; Shaagas Aryeh 12; Aruch Hashulchan 70:4; Beis Yitzchak 12; Shut Rav Akiva Eiger 5; See Piskeiy Teshuvos 70:1 footnote 4]

[52] Although both men and women are biblically obligated in this mitzvah, the question arises whether the obligation of chinuch for children is debated here in the same way as it is debated regarding the recitation of the Shema, as discussed previously. One could argue that since the mitzvah of remembering the Exodus applies throughout the entire day and night, it may carry a broader obligation, even according to the more lenient opinions regarding the education of children in Shema. [See Chinuch Habanim Kehilchaso Chapter 10:16-18]

[53] See Admur 59 and 67:1; 70:1 and 4

[54] See Admur 106:3; 1-4 and 70:1-5; Michaber 106:1; Rambam Tefila 6:10; Mishneh Brachos 20a; M”B 106:5; Kaf Hachaim 70 and 106; Piskeiy Teshuvos 70 and 106:2; Tefila Kehilchasa 1:8-35; Chinuch Habanim Kehilchaso Chapter 11:1-5

[55] P”M 106 A”A 3; M”B 70:6; Chinuch Habanim Kehilchaso Chapter 11:5

[56] Admur ibid “Erev Vaboker”; M”B 106:5; Salmas Chaim 36; Piskeiy Teshuvos 107:2 hat this refers to Maariv [and not Mincha], so is evident from both the wording and the fact Admur writes it prior to Boker; See Chinuch Habanim Kehilchaso Chapter 11:15

[57] Admur 106:2

[58] Admur ibid

[59] See Admur 110:1; Chayeh Adam 24; Ketzos Hashulchan 20:3

[60] Halichos Shlomo Tefila 1:9

[61] Admur 104:4; 119:4; Michaber 119:2; Rambam Tefiula 10:4; Rav Assi in Brachos 34a

[62] Admur 215:2; 167:23; Michaber 215:2-3; Brachos 53b

[63] See Admur 593:1; 104:4 in parentheses; M”A 593:2; Birchas Habayis 40:29; M”B 593:2

[64] See Chinuch Habanim Kehilchaso Chapter 11:14-15

[65] See Admur 89:1; 106:2; Tur 235; Rambam Tefila 1:6

[66] Chinuch Habanim Kehilchaso ibid

[67] See Igros Moshe O.C. 5:20; Chinuch Habanim Kehilchaso Chapter 11:13

[68] Admur 131:1; Tur 131 in name of Rav Nutraiy Gaon; Darkei Moshe 131:5 in name of Teshuvas Bar Sheseh 412; Peri Chadash 131:2; Olas Tamid 131:14; Mamar Mordechai 131:11

[69] See Admur 131:3; Kaf Hachaim 131:40-50; Ketzos Hashulchan 24:4; Piskeiy Teshuvos 131:10-12; Halacha Berurah [Yosef] 131:

[70] Igros Moshe ibid

[71] Michzei Eliyahu 20; Halichos Bas Yisrael 2:12; Piskeiy Teshuvos 131:1; Rav M.S. Ashkenazi Za”l

[72] So is our Girsa in Brachos ibid, as writes Tur 51 and M”A 1:7 and 51:7, however see Kaf Hachaim 51:33 in name of Tiferes Yisrael Brachos 5:6

[73] Brachos 4b; Rabbeinu Bechayeh Tzav 7:37; M”A 1:7 and 51:7

[74] Michaber 131:1; Sotah 49

[75] Admur 70:2; Encyclopedia Talmudit Vol. 16 p. 171; Chinuch Habanim Kehilchaso Chapter 10:1-25; Toras Hakatan 14:10-14

[76] P”M 106 A”A 3; M”B 70:6; Chinuch Habanim Kehilchaso Chapter 11:5

[77] See Chinuch Habanim Kehilchaso Chapter 11:14-15

[78] Admur 106:2

[79] See Chinuch Habanim Kehilchaso Chapter 11:14-15

[80] See Admur 106:3; 1-4 and 70:1-5; Michaber 106:1; Rambam Tefila 6:10; Mishneh Brachos 20a; M”B 106:5; Kaf Hachaim 70 and 106; Piskeiy Teshuvos 70 and 106:2; Tefila Kehilchasa 1:8-35; Chinuch Habanim Kehilchaso Chapter 11:1-5

[81] Admur ibid “Erev Vaboker”; M”B 106:5; Salmas Chaim 36; Piskeiy Teshuvos 107:2 hat this refers to Maariv [and not Mincha], so is evident from both the wording and the fact Admur writes it prior to Boker; See Chinuch Habanim Kehilchaso Chapter 11:15

[82] See Admur 89:1; 106:2; Tur 235; Rambam Tefila 1:6

[83] See Chapter 1 Halacha 4C.

[84] Admur 70:2; Encyclopedia Talmudit Vol. 16 p. 171; Chinuch Habanim Kehilchaso Chapter 10:1-25; Toras Hakatan 14:10-14

[85] Admur ibid; Michaber ibid

[86] Admur 70:1

[87] Admur ibid

[88] Admur 70:1; M”A 70:1; M”B 70:2; Siddur Beis Oved; See Kaf Hachaim 70:1

Other opinions: Some Poskim rule that women are Biblcially exempt from the Mitzvah of remembering the exodus daily. [P”M 70 A”A 1 that they are only Rabbinically obligated; Shaagas Aryeh 12; Aruch Hashulchan 70:4; Beis Yitzchak 12; Shut Rav Akiva Eiger 5; See Piskeiy Teshuvos 70:1 footnote 4]

[89] See Admur 70:1; M”B 70:2; Kaf Hachaim 70:1; Piskeiy Teshuvah 70:1

[90] Admur 70:2

[91] M”B 70:6

[92] Kesher Gudal 11:1; Shalmei Tzibur

[93] Kaf Hachaim 70:6

[94] Or Letziyon 2:45-13; Piskeiy Teshuvos 70:2; Chinuch Habanim Kehilchaso Chapter 10:4

[95] Chinuch Habanim Kehilchaso Chapter 55:1-2

[96] Admur 106:2; 479:7; M”A 422:5; Mishnah Sukkah 38a; Tosafus Brachos 20b; Kaf Hachaim 422:28; See Admur in Kuntres Acharon 296:3

The reason: As it is a Rabbinical time dependent Mitzvah. [Admur ibid; M”A ibid]

[97] The recital of Hallel on Rosh Chodesh is not required from the letter of the law. [See Erechin 10b; Levush 422:2 that only by a Chag is there an obligation] Nevertheless, it is the custom to recite it. [Admur 490:7; See Taanis 28b] Today, there is no man amongst Israel who does not read Hallel on Rosh Chodesh, Heaven Forefend. [Piskeiy Dinim 2:6]

[98] Admur 479:6 regarding Hallel of the night of the Seder; Peri Chadash brought in Kesher Guda 23:8; Beis Oved 15; Kaf Hachaim 422:27; Chinuch Habanim Kehilchaso Chapter 55:5-10

Other opinions: Some Poskim rule a child that has reached the age of Chinuch may read Hallel on behalf of another, being it is only a Rabbinical command. [Riaz brought in Kneses Hagedola; Kaf Hachaim 422:27]

[99] The reason: As a child is exempt from all the Mitzvos of the Torah and is only Rabbinically obligated in them in order to educate him in Mitzvos. [Admur ibid]

[100] M”B ibid concludes with a Tzaruch Iyun regarding women

[101] Biur Halacha 422:2 “Hallel” regarding having women read on behalf of men; unlike the simple implication in M”A ibid; The same would seemingly apply to a child

The reason: As the Hallel of Rosh Chodesh is a mere custom in which both men and children who have reached the age of Chinuch equally accepted upon themselves and hence there is no reason to differentiate between a man and a child. [Based on Biur Halacha ibid regarding children]

[102] The Kaf Hachaim ibid does not record any leniency attributed to Rosh Chodesh in this regard

[103] Rama 422:2; Rama 479:1 regarding the night of the Seder; Admur 479:6 regarding the night of the Seder; See also Sefer Haminhagim p. 41; Chinuch Habanim Kehilchaso Chapter 55:11-17

[104] Admur ibid; M”B 422:17

Other opinions: The custom is to recite the stanzas of Hodu bit not of Ana. [Rama ibid; Gr”a; M”B 422:18; Kaf Hachaim 422:41

[105] The reason: On days that one does not recite the complete Hallel this is to be done as there are opinions that say that a Zimun of three is considered a congregation which warrants a blessing to be said, and hence in order to say a blessing according to all one should strive  to have at least three people. [Lechem Chamudos brought in M”A 422:7; M”B 422:18; Kaf Hachaim 422:39] Furthermore, it is to be done even on days that we recite the complete Hallel in order so one is able to read the Hodu to another person. [Igur 815; Shivlei Haleket brought in M”A ibid] Alternatively, it is because it is a Mitzvah to answer Roshei Perakim when reciting Hallel. [Mordechai brought in M”A ibid]

[106] M”A 422:7; Admur ibid regarding the night of the Seder

Other opinions: Some Poskim rule the above law only applies to days when the incomplete Hallel is recited due to the first reason cited above. [Lechem Chamudos ibid]

[107] Admur ibid; Elya Raba 422:11; Kaf Hachaim 422:39

[108] Admur ibid; M”A 479:2; Taz 479:3; Igur 815; Rosh 10:32

Does this apply to all Hallel or only to Hallel of the night of the Seder? The M”A ibid implies that only the night of the Seder this applies, being that women are obligated in the Mitzvah of Hallel on the night of the Seder just like men. However from the Iggur ibid it is implied that this law applies by all Hallel and not just the night of the Seder. So is also implied from the Taz ibid who states that only the men are obligated in the Hallel, unlike the M”A ibid. Vetzrauch Iyun!

[109] Admur ibid; M”A ibid; Taz ibid; Igur 815

[110] Admur ibid

[111] See Chinuch Habanim Kehilchaso Chapter 11:15

[112] See M”B 106:4; Kaf Hachaim 286:7; Piskeiy Teshuvos 106 footnote 26

[113] See Admur 101:5; Rambam Tefila 4:1; Likkutei Sichos 22:117; Igros Kodesh 8:332; 14:60; Chinuch Habanim Kehilchaso Chapter 11:17-18

[114] See Tanya chapter 38

[115] Chinuch Habanim Kehilchaso Chapter 11:17-18; Piskeiy Teshuvos 106:2

[116] Admur 98:1; Ketzos Hashulchan 20:15; Piskeiy Teshuvos 98:2

[117] Chinuch Habanim Kehilchaso Chapter 11:19

[118] Admur 106:3; Chinuch Habanim Kehilchaso Chapter 12:5-7

[119] See Admur 89:5-6 and 70:5; Michaber 89:3; Tur 89:3; Rebbe Eliezer Ben Yaakov in Brachos 10b

[120] The reason: The Sages supported this prohibition on the verse [and negative command] of “Lo Sochlu Al Hadam:do not eat on the blood” [Vayikra 19:26], which [the Sages] expounded to mean that one is not to eat until he first prays on behalf of his own blood, and that whoever eats and drinks and only afterwards prays, on him the verse [Melachim 1 14:9] states, “Veosi Hashlachta Achar Goyecha:You have thrown Me behind your Goyecha [lit. body].” Now, one should not read this word as Goyecha which would imply to include all of one’s bodily needs, but rather it should be read as Geiecha, which comes from the word of arrogance-Gaava. Accordingly, Hashem is lamenting in this verse that only after one first ate [and pampered himself] with food and drink and became haughty, did he accept the yoke of Heaven. [Admur ibid] This is in addition to the general prohibition of eating a meal prior to fulfilling a command, such as Shema and Shemoneh Esrei. [Admur 70:5 and Kuntrus Achron 70:2; Rama 581:2]

[121] See Admur 70:5; Kuntrus Achron 70:2; Although snacking is still allowed until Alos. Beginning from Alos, it becomes Rabbinically forbidden for one to eat any food, even a mere snack, prior to Davening Shemoneh Esrei.

[122] The reason: As foods which are eaten as medicine are not considered to contain any haughtiness. [Admur ibid]

[123] It is however forbidden for one to eat simply because he is hungry or thirsty, without having intent to do so to strengthen his concentration of prayer, as stated above.

[124] Admur 106:3; M”A 106:3 and 269:3; Machatzis Hashekel on M”A ibid; M”B 106:5; Piskeiy Teshuvos 89:19; See also Admur 269:3 and 343:7 regarding Kiddush in Shul; 471:10 [regarding eating before Kiddush and Erev Pesach]; 472:23 [regarding eating before start of seder at night]; M”A 106:3; 269:1; Tzemach Tzedek O.C. Safek Limi 4  M”B 269:1“It is permitted to feed children food on Shabbos morning prior to Kiddush and it is forbidden to oppress him”

Other opinions: Some Poskim rule that children who have reached the age of Chinuch should be educated not to eat before Davening. [Elya Raba 106:2; Kaf Hachaim 106:11]

[125] Regarding the age, see Admur 343:3 that the age of education for positive commands depends on the sharpness and knowledge of that individual child in each particular Mitzva, whether a Biblical or Rabbinical command. For example, a child who understands the concept of Shabbos is obligated to hear Kiddush and Havdala. If the son knows how to garb himself in a Tallis, then the father is obligated to educate the child wearing Tzitizs. See P”M 106 A”A 3 who writes the practical age for Chinuch for Davening is between age 6-7; See also M”B 70:6; Piskeiy Teshuvos 106:2 footnote 35

[126] Maariv. [Implication of Admur ibid; Salmas Chaim 36; Piskeiy Teshuvos 106:2]

[127] Admur ibid; Michaber 106:2; Mishneh Brachos 20a

[128] See Admur 269:3; 343:7; M”A 269:3

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

[129] See Yabia Omer 4:12 that a healthy child should be educated in this from age 12

[130] See Admur 343:6 “Even though the child can wait to hear Kiddush in the place of a meal, in the house of his father which is educating him in this.” One must establish that this refers to the father encouraging the child not to eat until Kiddush, as to force the child not to eat is forbidden as stated above, and thus from here we can conclude that one may educate the child through encouragement [Perhaps however this is referring to educating the child not to eat in a case that he does not feel a need or will to eat or drink before Kiddush and is being given to eat for other purposes-Vetzaruch Iyun]; See also Admur 343:7 “Therefore it is permitted to feed him before Kiddush if he wants to eat” which implies the child does not have to be educated to eat if he does not want to [See also Tzemach Tzedek O.C. Lo Noda ,Lemi 4 who raises contradictions of this sort in Admur] So also rules: Or Letziyon 2:47-6; Piskeiy Teshuvos 269:2; See Likkutei Dibburim, vol. 4, p. 1418 that Rabbi Yosef Yitzchak of Lubavitch related: When I was seven years old, my father [Rabbi Shalom Dov Ber of Lubavitch] said to me on the eve of Yom Kippur: “In the evening and all night it is forbidden for you to eat. Tomorrow in the morning until noon you do not need to eat. From then on it depends on your will.” My father explained to me the gravity of eating on Yom Kippur, and concluded: “If you want to eat, do not ask anybody, only come to me. I have prepared food, water, and juice for you. If I am in the middle of the Amida prayer, wait for me; just be careful not to ask for food from anyone else.” That year I completed the fast for the first time in my life, and the year after that it was already an easy matter.

[131] Chinuch Habanim Kehilchaso Chapter 12:22

[132] See Admur 92:5, 7; Basra 4:1; Siddur Admur [Letter 10-11 in Raskin] Ketzos Hashulchan 12:3-4; Piskeiy Teshuvos 4:3; 92:7; Tefila Kehilchasa 7:18-24; Ishei Yisrael 10

[133] See Admur 92:1-2; Basra 3:11; Siddur Admur; Michaber 92:2; Ketzos Hashulchan 12:1-2; 18:7; 19 footnote 27-28; 20:1; See Tefila Kehilchasa 7:10-17; Ishei Yisrael 10

[134] Ketzos Hashulchan 18:12

[135] See Admur 91:1-5; Kaf Hachaim ibid; Piskeiy Teshuvos ibid; Tefila Kehilchasa 7:25-42; Ishei Yisrael 10; Shulchan Menachem 61

[136] See Admur 91:5; Ketzos Hashulchan 12:5

[137] See Admur 51:11; 92:10; Michaber O.C. 92:10; Y.D. 249:14; Tur 92:10; Rambam Hilchos Matanos Aniyim 10:15; Bava Basra 10a “Rebbe Eliezer Yahiv Peruta Leanai Vehadar Matzli”; M”A 51:7; Taz 92:4; Ketzos Hashulchan 12:6; Kaf Hachaim 51:44; 92:45; Likkutei Torah Ki Savo; Siddur Im Dach p. 18; Tanya Igeres Hakodesh 8; Igros Kodesh 11:324 [13th Menachem Av 5715]; Toras Menachem 5742 4:1953 and 2170; Shulchan Menachem 1:48 [p. 149-153]; Kovetz Or Yisrael 16:137; Piskeiy Teshuvos 46:2; 51:2; See Tefila Kehilchasa 7:60

[138] See Admur 56:4 and 7; 124:6 and 10; Igeres Hakodesh 24; Hiskashrus 942

[139] Chinuch Habanim Kehilchaso Chapter 12:21; Toras Hakatan 50:49; 48:23; See Halichos Shlomo Tefila 8:23

[140] See Likkutei Torah Parshas Ki Savo p. 86; Siddur Im Dach 2:156; Beis Rebbe P. 32; Kerem Chabad 4:34, 196; Yuma 30a; Shabbos 50b; Rambam Tefila 4:3; Bias Hamikdash 5:4; Admur Basra 4:1; 21; Kama 4:1; Siddur Admur; M”A 4:1; Rashba 1:190; Shelah Shaar Haosiyos Os Taharah; Reishis Chochmah Shaar Ahavah 11:22; Yesod Veshoresh Havoda 8:1; Keser Shem Tov in Tzavaah; Keser Shem Tov 2; Likkutei Yekarim 178; Tzivas Harivash 1:17-19; Mishmeres Shalom Kudinov 2:2; Emek Yehoshua; Likkutei Maharich; Divrei Torah [Munktach] 3:20; Arugas Habosem O.C. 19; Imrei Pinchas of Rav Pinchas of Koritz p. 386; Ketzos Hashulchan 2 footnote 25; Piskeiy Teshuvos 4:4; Kuntrus Havoda p. 55; Sefer Hasichos 5703 p. 85; Igros Kodesh Rayatz 3:189; 7:131; Igros Kodesh 9:253; 11:401; 15:88; 20:93; 22:353; 27:430; Sefer Hamamarim 1516 p. 481; Sichas Parshas Savo 5713; Toras Menachem 9 p. 169; Shulchan Menachem 1:46 [p. 13-14, 140-144]; Heichal Menachem 1:220; Sefer Haminhagim p. 25, 92; Lishmoa Ozen p. 202; Reshimos Harabash p. 100; Hamashpia Rav Shlomo Chaim Kesselman 1:459-460; Zichron Livinei Yisrael p. 58; Zichronosaiy of Rav Shmaryahu Sasunkin; Heichal Baal Shem Tov 14:44; 15:183; 16:183; 17:166; 18:153; 19:171; 23:192; 24:178; 30:245; Tefila Kehilchasa 7:25-26

[141] Sefer Chassidim 18; M”A 232:3; Elya Raba 232:1; M”B 232:6; Chinuch Habanim Kehilchaso Chapter 12:19

[142] See Admur 107:1; Ketzos Hashulchan 21:14; Ishei Yisrael 31; Chinuch Habanim Kehilchaso Chapter 11:16

[143] Chinuch Habanim Kehilchaso Chapter 11:20-22

[144] See Kinyan Torah 5:21 [No Chiyuv]; Lehoros Nasan 7:4; Betzel Hachochmah 5:169; Piskeiy Teshuvos 106 footnote 36; 343:8; Toras Hakatan 14:23

[145] Chinuch Habanim Kehilchaso Chapter 11:23

[146] Admur 94:1-2; Ketzos Hashulchan 20:6

[147] See Ashel Avraham Butchach 102; Lev Avraham 15; Kerem Shlomo O.C. 56; Rivivos Efrai, 2:15; Orchos Ish 11:3; Ishei Yisrael 29 footnote 29; Tzitz Eliezer 9:8; Halichos Shlomo 8:35; Chanoch Lanar 11 footnote 5; Piskeiy Teshuvos 102 footnote 9; Chinuch Habanim Kehilchaso Chapter 11:8-12

[148] See Machazik Bracha 104:1 in name of Maharam ben Chaviv and Mahariy Molko; Shalmei Tzibur p. 112; Shareiy Teshuva 104:1; Chesed Lealafim 104:4; M”B 104:1; Ben Ish Chaiy Mishpatim 1:7; Kaf Hachaim 104:1; Ketzos Hashulchan 20:20; Chinuch Habanim Kehilchaso Chapter 12:13-16

[149] Birkeiy Yosef 96:1 in name of Mahariy Molko; M”B 98:3; Mishnas Yosef 10:22; Chinuch Habanim Kehilchaso Chapter 12:17

[150] See M”B 98:3; Piskeiy Teshuvos 90:8; 343:7; Chinuch Habanim Kehilchaso Chapter 11:24-26

[151] See Admur 55:5; Michaber 55:4; M”B 55:24; Shulchan Menachem 1:65; Piskeiy Teshuvos 55:9; Chinuch Habanim Kehilchaso Chapter 17:1-35

[152] Igros Moshe O.C. 2:98; Chikrei Halachos p. 145; Chinuch Habanim Kehilchaso Chapter 17:34

[153] Admur 53:4 and 9 and 13; Michaber 53:6; Rambam Tefila 8:11; Mishneh Megillah 24a; Rosh Yosef Megillah 24a; M”B 55:32; Chinuch Habanim Kehilchaso Chapter 18:1-19; 19:1-27

[154] Rama 376:4; Ashel Avraham 132; See Igros Kodesh 18:266 regarding Mishnayos and Kaddish Derabanan; Pnei Baruch 34:22; Nitei Gavriel 40:7; Piskeiy Teshuvos 132:21; Chinuch Habanim Kehilchaso Chapter 18:13-15

[155] See Nitei Gavriel 17:18 footnote 27 in length; Encyclopedia Talmudit Vol. 16 p. 172; Chinuch Habanim Kehilchaso 25:1-9

[156] M”B 98:3; See Admur 98:1 124:10; Admur 343:2 “It is a Rabbinical command for a father to educate his son and daughter in both negative and positive commands”

[157] Admur 124:10; Rama 124:7 in name of Kol Bo

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

[159] Admur 124:10; M”A 124:11; Shlah p. 256

[160] Admur 98:1 “Children who disturb their parents, are not to be brought to Shul at all” and 124:10 “Children who run around in shul for fun it is better not to bring them to Shul at all”; M”A 98:1; Elya Raba 98:2; Shlah p. 256 in name of Derech Chaim; M”B 98:3; Kaf Hachaim 98:13; Piskeiy Teshuvos 151:6; 343:6

[161] Shlah ibid; M”B 98:3

[162] Machatzis Hashekel 98:1; M”B 98:3; Kaf Hachaim 98:13; See also Shlah ibid “Bottom line, one is not to bring very small children to Shul”

[163] M”B 124:28; Chinuch Habanim Kehilchaso 25:5

[164] See Admur Kama 2:7; Basra 2:6; based on M”A 2:6 and Tractate Shabbos 156b;  Chinuch Habanim Kehilchaso 25:9

The common custom is to be lenient regarding very young children, up to the age of three, and to bring them into the synagogue with their heads uncovered. At first glance, this is surprising—while in general the covering of a small child’s head may be only an added measure of piety, within a synagogue it carries greater significance. Accordingly, it must be understood that this concern applies primarily to older children, for whom it is considered disrespectful to be bareheaded in shul. However, in the case of very young children, this is not viewed as a lack of honor, and therefore the custom is to be lenient. [Chinuch Habanim Kehilchaso 25 footnote 17]

[165] Shlah p. 256

[166] Tanna D’vei Eliyahu Raba 14

[167] Admur 124:10; Rama 124:7 in name of Kol Bo

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

[169] Admur 98/1; Rama 98/1; Binyamin Zev 163 in name of Aguda; Sefer Chassidim 255; See Piskeiy Teshuvos 98/7; Pamei Yaakov 68 p. 83-87; Chinuch Habanim Kehilchaso 25:6-8

[170] The reason: In order so one sets in his heart that there is no love like the love of Hashem. [Admur ibid; Rama ibid; Binyamin Zev ibid]

[171] Admur and Rama ibid write small children, and so writes Binyamin Zev ibid. This implies that it only applies to small children and not anyone else, as if it does apply to all people, then why write a misleading wording when you can simply write the Halacha in all its parameters; However, Sefer Chassdim ibid simply writes not to kiss children. So rules Shemesh Umagen 39 [Rav Mashash] that it only applies to small children.

The reason: As by small children there is a natural love expressed towards them, and on this it states that one must leave the love of his wife and children aside when coming before G-d in prayer, and that since a Shul is the place where we express and work on our natural love for G-d it is not befitting to show natural love to others in such a place. However, the kiss given to other people, is simply done cordially out of respect, or honor, and is actually an act of Ahavas Yisrael, which does not contain that same natural love as does kissing a child. [See Shemesh Umagen ibid]

[172] Ben Ish Chaiy Vayikra 11 “One may not kiss the hands of his relatives”; Orach Mishpat 22 of Rav Kook; Piskeiy Teshuvos 98/7

[173] Ben Ish Chaiy ibid regarding kissing the hand of a Rav, Talmid Chacham, and father; Yechaveh Daas 4/12

The reason: As we see that Moshe kissed Ahron when he met him on the mountain of Har Sinai. This seemingly shows that it is permitted to kiss someone in Shul

[174] Piskeiy Teshuvos ibid that we find in Chazal that a Sage would at times kiss a student or colleague as a sign of gratitude or admiration, after hearing a Torah novelty from that person. See Nedarim 9a; Avos Derebbe Nasan 6; Kallah 1/21; Midrash Koheles 5/17

[175] In my correspondence with Harav Eliyahu Landa Shlita, he replied that this should not be done, as it falls under the above prohibition, and the fact that some people do so is seemingly due to lack of knowledge of the law; Rav Leibal Groner responded that he has no knowledge of whether or not the above custom of some Chassidim is proper or not.

[176] Piskeiy Teshuvos 98 footnote 69

[177] Piskeiy Teshuvos 98 footnote 72; See Pamei Yaakov ibid that majority of Poskim rule that the Ezras Nashim contains holiness, and hence is subject to the above prohibition.

Regarding the Kedusha of an Ezras Nashim: See Peri Megadim 151 A”A 1; Rosh Yosef Megila 28a which rules it has holiness; See also Ashel Avraham Butchach 151; Shoel Umeishiv 2/22; Beis Yitzchak 2 Kuntrus Achron 1/4; Beis Shlomo 1/28; Avnei Nezer 33; Aruch Hashulchan 154/7; Maharash Engel 3/88; Mahrsham 1/10; Teshuras Shay 545; Arugas Bosem 27; Imrei Yosher 2/12; Beis Yisrael 24; Tzur Yaakov 152; Minchas Yitzchak 7/8; Sheivet Halevy 5/21; Tzitz Eliezer ibid; Piskeiy Teshuvos 151/1. Some of these Poskim rule that the Ezras Nashim has the holiness of a Shul. Others rule it contains holiness, but to a lesser degree than the men’s section.

Other Opinions: The Chochmas Adam 86/15 rules the Ezras Nashim does not have Kedusha. So also leans to rule Yad Halevy 2/3. Many of the above Poskim negate his opinion. See Tzitz Eliezer ibid.

Ruling of Admur in Shulchan Aruch: See Admur 619/18 which mentions the Ezras Nashim as “Beis Hakeneses Shel Nashim”. Furthermore, from that Halacha it is proven that it has at least a lower level of holiness than the men’s section. Nevertheless, one cannot prove from there that it has no holiness at all.

[178] Piskeiy Teshuvos 98 footnote 72

[179] Piskeiy Teshuvos 75:8 in citation of Teshuvah Meahava 2:229

[180] Sefer Hasichos 5749 p. 5 footnote 25

[181] See Maharahm Brisk 2:70 that even though in his opinion it is permitted to Daven in their presence, nevertheless, they are not to be brought to Shul when dressed immodestly.

[182] Chinuch Habanim Kehilchaso Chapter 14:1-10

[183] 2^nd and main opinion in Admur 75:7; Ketzos Hashulchan 9:8

[184] So rules Ketzos 9:7 without bringing the other opinion.

[185] So rule regarding a man praying or learning in presence of a three year old girl who is not modestly dressed: Biur Halacha 75:1 “Tefach Megula” in name of Shulchan Shlomo; Ketzos Hashulchan Vol 1, Haaros Page 90 in name of Chayeh Adam [that from 3 years old a girl is considered an Ervah regarding Shema and Torah learning]; Shut Daas Sofer 1:11; Ben Ish Chaiy Bo 8 brought in Kaf Hachaim 75:10 [concludes to be stringent when possible]; Halichos Shlomo 20:9 in name of Rav SZ”A; Az Nidbaru 13:1; Likkutei Sichos [18 p 448] and other prominent Rabbis of this generation; See letter of Rav Farkash in “The Jewel of our Crown” page 79; Chesed Lealafim 75:8, brought in Kaf Hachaim 75:10, leaves this matter in question regarding any Ketana; Ashel Avraham of Butchach 75 brings sides to be stringent and lenient in this matter. See Piskeiy Teshuvos 75:8 footnote 82aa

[186] So rule regarding a man praying in view of a young girl not properly dressed: Yifei Laleiv 75:2 [brings up question and leans to be lenient]; Maharam Brisk 2:70; Chelek Levi 36; Salmas Chaim 76; The Chazon Ish [16:9] famously ruled that the laws of modesty for a girl do not begin from age 3 but rather from a later age from when their bodies are developed enough to cause men to have desire for them; Chesed Lealafim 75:8, brought in Kaf Hachaim 75:10, leaves this matter in question regarding any Ketana; Ashel Avraham of Butchach 75 brings sides to be stringent and lenient in this matter. See Piskeiy Teshuvos 75:8 footnote 81;

[187] See Az Nidbaru 12:49; Or Letziyon 2:6-12; Piskeiy Teshuvos 75:8 footnote 87

[188] Salmas Chaim 67; Orchos Rabbeinu 2:204 that this applies even according to Chazon Ish ibid

[189] The Rebbe in a letter in Likutei Sichos [18 p 448] writes that according to Shulchan Aruch the age of Tznius needs to begin at three years old and a day, although one should not be oppressive about this and should speak in a pleasant way. [For a translation of the letter see “Beautiful within” page 39]

[190] Biur Halacha 75:1 “Tefach” in name of Shulchan Shlomo

[191] Piskeiy Teshuvos 75:9 in name of Birur Halacha

[192] The reason: As they compare the law of learning in front of a Erva [brought in chapter 75] to the law of sleeping together with family [Chapter 73], and just like relatives may sleep together and say Shema even unclothed until the age of adulthood, so too he may Daven and learn in view of her until the age of adulthood. [See also M”A 74:9 towards end who also suggests such a connection]

[193] Chazon Ish 16:9; Neziros Shimshon; Or Letziyon 2:6; See Piskeiy Teshuvos 75:9; See Birur Halacha

[194] The reason: As the allowance of 73:3 is only regarding learning and Davening while skin is touching and not regarding seeing the unclothed part. [ibid]

[195] See Q&A regarding the age of Tzenius, and Issur of learning:Davening for a Ketana

[196] P”M 75:7; M”B 75:22; Piskeiy Teshuvos 74 footnote 11; 75:14; Chinuch Habanim Kehilchaso Chapter 14:6-10

^[197] 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; Chinuch Habanim Kehilchaso Chapter 14:11

[198] 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.

[199] The reason: The reason it is forbidden to do so is because it is belittling to the Mitzvah. [See Admur 275:13] [As]

[200] 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]

[201] 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]

[202] Avnei Yashpei 65; Halichos Shlomo Tefila 20:20; Halichos Bas Yisrael 6 footnote 1; Chinuch Habanim Kehilchaso Chapter 14:1-13

[203] Igros Moshe O.C. 1:25 [until age 11, although one who is stringent is Kadosh]; Halichos Bas Yisrael p. 86 [until age 11]; Nitei Gavriel Yichud 54:5 [until age 10]; Chayeh Levi 6:165 [until age 3]; Ohel Yaakov 86 [ages 13-14, Lechatchila from age 12, some machmir from age 13, some machmir altogether]; Ben Ish Chaiy Bo 1:13 [until age six permits even regaridng Davening and learning, does not discuss the general Issur]

[204] Chinuch Habanim Kehilchaso Chapter 13:1-20

[205] Admur 81:1-2; Ketzos Hashulchan 10:6

[206] Kitzur SHU”A in Lechem Hapanim 165:1; See Misgeres Hashulchan on Lechem Hapanim ibid that he too agrees in such a case that the child may not be educated to say blessings; See Divrei Chaim 2:9; Piskeiy Teshuvos 215:8; Chinuch Habanim Kehilchaso Chapter 13:27

[207] Kitzur SHU”A in Lechem Hapanim 165:1; See Misgeres Hashulchan on Lechemn Hapanim ibid that he too agrees in such a case that the child may not be educated to say blessings; See Divrei Chaim 2:9; Piskeiy Teshuvos  215:8

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

[209] The reason: As if the child is not old enough to be educated to clean himself then he is exempt from this aspect of Chinuch. Also the father is exempt from cleaning him to such a point that no fecal remnant remains by his opening, as the child is not old enough to do so himself. Thus, it ends up that although the child is obligated in being educated for blessings he is exempt from this level of cleanliness. [Misgeres Hashulchan ibid in lengthy explanation and defense of ruling of Divrei Chaim ibid]

[210] Misgeres Hashulchan ibid

[211] Kitzur SHU”A ibid in Lechem Hapanim

[212] The reason: As it is forbidden for an adult to say a blessing while he has feces in that area. [ibid]

[213] See Kinyan Torah 3:5; Piskeiy Teshuvos 40:4; Chinuch Habanim Kehilchaso Chapter 13:21

[214] Admur 45:3 in parentheses regarding nakedness, and based on Siddur ibid this would likewise be forbidden due to feces

[215] 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]

[216] 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

[217] 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.

[218] See Admur 87:1-4; Ketzos Hashulchan 10:10, 12

[219] Admur 87:1

[220] Admur 87:2

^[221] Admur 87:3

[222] Chelkas Yaakov 2:163; Igros Moshe 1:27; Minchas Yitzchak 3:67; Bear Moshe 4:7; Piskeiy Teshuvah 87:1

[223] Admur 87:3

^[224] Admur 87:4

[225] Chinuch Habanim Kehilchaso Chapter 15-16

[226] Chinuch Habanim Kehilchaso Chapter 15:33

[227] Hayom Yom 15^th Tishreiy; Toras Menachem Reshimos Hayoman p. 260 regarding Rebbe Rayatz; Sefer Hasichos 5705 p. 75; Habracha Hameshuleshes 5:10

See regarding not looking at the hands of the Kohanim: Admur 128:36; Kaf Hachaim 128:142; Piskeiy Teshuvos 128:55; Sefer Shemiras Haguf Vihanefesh [Lerner] 79:2

[228] See Admur 128:49; Ketzos Hashulchan 23:26; Chinuch Habanim Kehilchaso 15:1-32

[229] M”B 128:23; Chinuch Habanim Kehilchaso Chapter 15:12

[230] M”B 128:23; Chinuch Habanim Kehilchaso Chapter 15:12-14

[231] Rameh Pano 95; Nimukei Orach Chaim 128:4; Leket Hakemach Hachadash 128:132; Shraga Hameir 2:3; Teshuvos Vehanhagos 4:38; Chinuch Habanim Kehilchaso Chapter 15:16

[232] Nitei Gavriel Yom Tov 2:422 that so the Rebbe directed Rav YY Gutnick; Instruction of Rebbe to Rav Asher Lemel Hakohen

[233] Admur 128:15; M”A 128:13; Mabit 1:64; Olas Tamid 128:23; Elya Raba 128:24; Ben Ish Chaiy Titzaveh 1:13; Chinuch Habanim Kehilchaso 16:1-2

Background: The later authorities dispute the law in a case where a minor performs Nesias Kapayim together with a single adult kohen: should the chazzan recite the call of “Kohanim,” or is this said only when there are two adult kohanim? Practically, according to the ruling of the Alter Rebbe, the chazzan should not call out “Kohanim” in such a case. However, the Mishnah Berurah writes that according to our custom—where the chazzan recites “Elokeinu V’Elokei Avoseinu, Barecheinu…”—one may do so even when a minor is present together with an adult, as there is no concern of interruption (hefsek).

Other Opinions: Some Poskim rule that one may recite Kohanim even when a minor is present together with an adult. [Peri Chadash 128:10; P”M 128 A”A 13; Chayeh Adam 32:15; M”B 128:35; Kaf Hachaim 128:64]

[234] The reason: A Katan is not obligated to recite the blessing, and hence it is not relevant to include him in the calling of “Kohanim” which implies that he is commanded to do so. Furthermore, just like it is not befitting for the congregation to have a Katan bless them, similarly it is not befitting to have the congregation include him in the “Kohanim”, asking him to bless them. [Mabit ibid]

[235] Chinuch Habanim Kehilchaso Chapter 16

[236] P”M 128 A”A 38; Chinuch Habanim Kehilchaso Chapter 16:3-4

[237] Chinuch Habanim Kehilchaso Chapter 16:5-7

[238] Chinuch Habanim Kehilchaso Chapter 16:8

[239] Admur 282:7; M”A 282:6; See M”B 282:12; Kesav Sofer O.C. 15; Chinuch Habanim Kehilchaso Chapter 16:9-11

Other opinions: Some Poskim rule the Mitzvah of Vekidashto applies also to a Kohen Katan. [Maharit 1:145; Radbaz 2:259; Rav Akiva Eiger 282:3; Minchas Chinuch 269:3]

Background: The Magen Avraham rules that the mitzvah of “Vekidashto” does not apply to a minor kohen, since the verse links this sanctification to his eligibility to perform the Temple service, and a minor is unfit for such service. Accordingly, he would not be included in this obligation. However, many later authorities disagree and maintain that even a minor kohen is included in the mitzvah of Vekidashto. They explain that just as kohanim with physical blemishes—who are likewise unfit for service—are nevertheless included in this mitzvah, so too a minor kohen retains his sanctified status. Additionally, the consumption of sacred offerings (kodshim), which itself is regarded as a form of service, is permitted to a minor kohen, further demonstrating his ongoing sanctity. Some add that a minor kohen may even be considered superior to one with a blemish, as he will eventually become fit for service upon reaching adulthood; hence he is treated as sanctified even in his youth. Practically, the Alter Rebbe rules in accordance with the Magen Avraham that the mitzvah of Vekidashto does not apply to a minor kohen. The Mishnah Berurah cites both opinions without reaching a decisive conclusion. The Kesav Sofer, however, rules that one should be stringent in practice, treating the matter as a possible Biblical obligation and therefore acting with stringency regarding showing honor to a minor kohen.

[240] The reason: There is no prohibition transgressed of not distributing honor to the priesthood by not calling up a Katan who is a Kohen, for the Aliyah of Kohen. The reason for this is because, although from the letter of the law a child who is a Kohen may receive the Aliyah, we are not obligated at all to honor a children who are Kohanim, as the positive command of Vekidashtem [Vayikra 21:8; See Admur 128:60; 201:3] only applies to adult Kohanim, as the verse [Vayikra ibid] states “As the bread of G-d he is offering” and a child is invalid for bringing an offering. [Admur ibid; M”A ibid; See Chulin 24b]

[241] Maharit 1:145; Radbaz 2:259; Rav Akiva Eiger 282:3; Minchas Chinuch 269:3; Kesav Sofer O.C. 15

[242] Chinuch Habanim Kehilchaso Chapter 16:12-13

[243] Encyclopedia Talmudit Vol. 16 p. 173; Chinuch Habanim Kehilchaso Chapters 20-24

[244] See Vayivarech David 1:27; Piskeiy Teshuvos 135 footnote 19; 282:5; See M”A 282:4 who brings from Miseches Sofrim 18:4 that women are children are obligated to be brought to hear the Torah for Hakhel, and therefore ideally women should be obligated in Kerias Hatorah. Seemingly, according to this logic, children should likewise be obligated in Kerias Hatorah. Nevertheless, practically, the custom is to educate them only as they get older, close to Bar Mitzvah; Chinuch Habanim Kehilchaso 24:1-3

[245] See 343:3

[246] See Likkutei Sichos 23:251; 256; 28:315; Toras Menachem 5784 3:1833

[247] See Piskeiy Teshuvos 55:9; Halacha Berurah 55:15; Chinuch Habanim Kehilchaso 24:4-7

[248] Michaber 143:1 “One may not read the Torah with less than ten adults”; Rambam Tefilla 12:3; Miseches Sofrim chapter 16 [end]; M”A 55:4 concludes with a doubt; Meiri in Kiryat Sefer 5:1; Shaareiy Efraim 7:38; P”M 55 A”A 4; Aruch Hashulchan 143:1; M”B 143:2; Shevet Halevi 1:115; Piskeiy Teshuvos 282:5; See Levushei Mordechai Kama O.C. 20; Toras Yekusiel 31; Mishpitei Uziel Tinyana 14; Yabia Omer 4:9;

So rule regarding every Davar Shebekedusha that a Katan does not join: 2^nd and main opinion in Admur 55:5 and in Michaber and Rama 55:4; Ravayah 128; Raavad, brought in Rashba 1:239; Rashba ibid and 453; Rabbeinu Yonah Brachos 47b; Rambam Tefilla 8:4; Rosh; Riy; Rav Nutraiy Gaon 16

[249] 1^st opinion in M”A 55:4 [M”A ibid concludes with a question]; Rabbeinu Peretz in Hagah to Tashbatz 201; Implication of Tosafos Brachos 48a based on Megillah 23a that a Katan may go up for one of the seven Aliyos; Haorah 2:156; Levushei Mordechai Kama O.C. 1:20; Toras Yekusiel 31; Igros Moshe 2:18

So rule regarding every Davar Shebekedusha that a Katan joins: 1^st opinion in Admur 55:5 and in Michaber and Rama 55:4; Rabbeinu Tam Tosafos Brachos 48a; Razah in Hamaor Hakatan Brachos ibid; Rebbe Yehoshua Ben Levi Brachos 47b

[250] The reason: So is proven from the fact that a child can be called up for one of the seven Aliyos. [M”A ibid; See Admur 282:5; Michaber 282:3; Megillah 23a]

[251] Halacha Berurah 55:15; Final ruling of Admur 55:5 and Michaber/Rama 55:4 regarding all Davar Shebekedusha

[252] Admur 55:5; Rama 55:4; Poskim in previous footnotes, in lenient opinion

[253] Admur 282:5; See Yagdil Torah N.Y. 8 pp. 15- 39; Piskeiy Teshuvos 282:5; Chinuch Habanim Kehilchaso 22:1-15

[254] Admur 282:5 “A child may not be the one who reads for the Olim. This means that he cannot be the Baal Korei of the Sefer Torah while the Olim read along quietly with him, and have the congregation fulfill their obligation through hearing his reading”; M”A 282:6; Mishpat Tzedek 3:43; Elya Raba 225:5; M”B 282:13; Kaf Hachaim 225:10; See in great length article of Rav Avraham Yitzchak of Mir, printed in Yagdil Torah N.Y. ibid, that the vast majority of Poskim, Rishonim and Achronim rule this wat including the Bahag, Rambam, Rash, Baal Hamaor, Milchamos, Semag, Rosh, Tur; See Tzemach Tzedek [Rav Meir Milameid] O.C. 35; Chidushim Megillah 3:6-3; Kneses Hagedola 282; Olas Tamid 282:3; Tosefes Shabbos 282:7; Kaf Hachaim 282:23; So rule regarding Megillah that a child is invalid: Michaber 689:2 based on Tana Kama in Megillah 19b and so rules: Rosh; Bahag; Levush; Bach; Olas Shabbos 689:3; Peri Chadash; According to this approach the Mishneh in Megillah 24a which states “A child may read from the Torah and translate” is interpreted to refer to a child getting an Aliyah and not to him reading from the Torah on behalf of the public.

Other opinions: Some Poskim rule that a child who has reached the age of Chinuch, is valid to read the Torah on behalf of a congregation, even if he is below Bar Mitzvah, as both he and the adult are of the same level Rabbinical obligation, as Kerias Hatorah is only Rabbinical. [P”M 282 M”Z 3 based on implication of Mishneh Megillah 24a “A child may read from the Torah and translate” that this allowance applies even to him being Baal Korei; Pesicha Koleles 1:18; See also Tzemach Tzedek Chidushim Megillah 3:6-3; See Kiryas Chana David 2:43; Igros Moshe 2:72; Tzitz Eliezer 7:1; Yechaveh Daas 5:25; So rule regarding Chanukah that a child is valid: Opinion in Michaber 675:3; Baal Haitur, as rules Rebbe Yehuda in Megillah ibid; See Yagdil Torah ibid for elaboration and negation of this opinion of P”M] Based on this opinion, some Poskim rule that if there is no one else available to read, a child may read from the Sefer Torah on behalf of the congregation, rather than to have the reading nullified. [P”M 282 A”A 6; M”B 282:13; Derech Hachaim; Chanoch Lanaar 13:4; Rivivos Efraim 6:3; Piskeiy Teshuvos 135:22; 282:5]

[255] The reason: As since the child is not obligated in the Mitzvah, he therefore cannot fulfill the obligation on anthers behalf, until he becomes equally obligated like them, which will only occur when he grows two hairs [after Bar Mitzvah]. [Admur ibid; M”A ibid] Now, although a child [who has reached the age of Chinuch] is also Rabbinically obligated to read the Megillah, as stated in Halacha 1, nevertheless he may not fulfill the obligation of a Gadol, as for the child it is a Rabbinical command from two aspects [“Trei Derabanan”-Megillah is Rabbinical; a Katan is Rabbinical] while a Gadol is Rabbinically obligated from only one aspect [Chad Derabanan]. [Beis Yosef in name of Levush; Olas Shabbos 689:3; Peri Megadim 689 A”A 1; M”B 689:6; Kaf Hachaim 689:11]

[256] Implication of Admur and Poskim ibid

[257] Tzemach Tzedek O.C. 35; Chidushim on Shas Megillah 3:6-3

[258] Piskeiy Teshuvos 135:2; 282:5

[259] P”M 282 A”A 6; M”B 282:13; Derech Hachaim; Chanoch Lanaar 13:4; Rivivos Efraim 6:3; Piskeiy Teshuvos 135:22; 282:5; See also Kiryas Chana David 2:43; Igros Moshe 2:72 [Says one who is lenient like P”M in time of need, does not need to be protested]; Tzitz Eliezer 7:1; Yechaveh Daas 5:25;

[260] Setimas Kol Haposkim above, including Admur ibid

[261] Rama 282:4; Admur 284:9 “If a child was called for Maftir and read the Torah”; Piskeiy Teshuvos 282:5; 8

[262] The reason: As he is simply repeating the reading that was read for Shevi’i which the congregation was already Yotzei. [See Admur 282:16; Piskeiy Teshuvos ibid]

[263] Piskeiy Teshuvos 282:8

[264] The reason: As the Maftir reading of the Musaf offering on Yom Tov is not a true obligation. [See Admur 282:16; Piskeiy Teshuvos ibid]

[265] Piskeiy Teshuvos 282:8

[266] M”B 282:23; Piskeiy Teshuvos 282:8

[267] Admur 282:16; P”M 282; M”B 282:23; Shaar Hatziyon 282:27

The reason: As the Parsha of Zachar is a Biblical obligation for every Jewish person hear, and a child who is not obligated in the Mitzvah cannot for the obligation for anyone else. [Admur ibid; M”B 282:23]

[268] See Toras Menachem 5745 4:2334 [printed in Shulchan Menachem 2:95]; Igros Kodesh 17:87

[269] Rama 669:1; Sichas Leil Simchas Torah 5715, printed in Toras Menachem 13:55; Otzer Minhagei Chabad p. 380

[270] Rama ibid

[271] This follows the wording of the Rama ibid

[272] Shalmei Tzibur p. 293:3; M”B 669:12; Kaf Hachaim 669:4

[273] Rebbe ibid

[274] Rama ibid; Rebbe ibid

[275] Rebbe ibid in name of the Rebbe Rayatz

The reason: As the day of Simchas Torah is higher than this concept of spreading a Tallis and saying these verses. [Rebbe ibid]

[276] M”B 669:12 “Likewise when they call up a Gadol with the children for Kol Hanearim..”; However see Kaf Hachaim 669:4 in name of Shalmei Tzibur p. 293:3 who implies the children may go up on their own and say the blessing; See also Rama 669:1 that the custom is to call a Katan for even Chasan Torah!

[277] Shalmei Tzibur p. 293:3; M”B ibid; Kaf Hachaim 669:4

[278] See Kaf Hachaim ibid

[279] Sichas Yom Simchas Torah 5719 p. 146

[280] Kaf Hachaim 669:4; No mention is made in the Poskim that the children must go up together in one Aliya, and some are actually accustomed for each child to get their own Aliya.

[281] See Nitei Gavriel Bar Mitzvah 13; Shaareiy Bar Mitzvah [Heiachal Menachem] p. 4

[282] See M”A 282 in end; Biur Halacha 136:1 “Beshabbos Veyom Tov”;  See Piskeiy Teshuvos 136:7

[283] See M”A 225:4 regarding him reading from the Torah in public, that this would publicize the fact that he is Bar Mitzvah [indeed in previous times when it was customary to call children to the Torah, especially for Maftir, only thefact that he read from the Torah publicized the fact that he ius of Bar Mitzvah age, however, see Shaar Hatziyon 225:7 that today that we no longer call up children to the Torah, the calling up itself serves as a sign that he is Bar Mitzvah]; Levushei Mordechai Kama 37; Shaar Hatziyon 225:7

[284] See Michaber 141:2; Tzemach Tzedek 35:4

[285] See M”A 225:4

[286] Beis Yosef 141; Tur 141 in name of Rosh; M”B 141:8; Kaf Hachaim 141:15; See Tzemach Tzedek 35:4 that this custom of having a set Baal Korei was innovated in the times of Tosafos. However, during that time, the main custom was simply for the Baal Korei to assist the Olah in his own reading, and thus the Olah would still be the one reading out loud, and the Baal Korei would whisper silently to him. [See Tosafos Bava Basra 15a and Menachos 30a] However, later on the custom became to do the opposite for the Baal Korei to read aloud and for the Olah to read silently. [See Rosh Shabbos 1]

[287] See Minhagei Wormz 289; Leket Hakemach Hachadash 141:5; Keser Shem Tov [Gagin] p. 15 that so is the custom in London; Nitei Gavriel ibid

[288] M”A 225:4 “When the child reads the first Shabbos which would publicize to all that he is Bar Mitzvah”; Maharil Hilchos Kerias Hatorah p. 63 “When his son became Bar Mitzvah and read from the Torah”; Yosef Ometz p. 357 “On the Shabbos he becomes Bar Mitzvah he becomes old enough to read from the Torah..the Rabbis instituted for him to read from the Torah on the first Shabbos.; Poskim in Nitei Gavriel ibid footnote 1

[289] See Igros Kodesh 20:118 that “the custom was never to do so” which seemingly refers to the reading of the entire Parsha, as the reading of the child’s Aliyah was certainly practiced in the past, as explained in the introduction and Poskim ibid. Nonetheless, it is clear that the Rebbe understands that even the above Poskim only refer to one’s reading of his Aliyah and not of the entire Parsha

[290] Admur 282:5; 53:13 “A Katan may receive an Aliyah”; Michaber 282:3; Rambam Tefilla 12:17; Megillah 23a “Everyone counts for the seven Aliyos including a child” and Mishneh 24a “A child may read from the Torah and translate”; Yerushalmi Brachos 7b; See Hagahos Maimanis Tefilla 12:17 that if there are no Yisraeilim in the Minyan then one is to call up a child or woman

[291] M”A 225:4; See the following Poskim that a child is an invalid Baal Korei until Bar Mitzvah: Admur 282:5; M”A 282:6; Mishpat Tzedek 3:43; M”B 282:13; See in great length article of Rav Avraham Yitzchak of Mir, printed in Yagdil Torah N.Y. ibid, that the vast majority of Poskim, Rishonim and Achronim rule this wat including the Bahag, Rambam, Rash, Baal Hamaor, Milchamos, Semag, Rosh, Tur; See Tzemach Tzedek [Rav Meir Milameid] O.C. 35; Chidushim Megillah 3:6-3; Kneses Hagedola 282; Olas Tamid 282:3; Tosefes Shabbos 282:7; Kaf Hachaim 282:23; So rule regarding Megillah that a child is invalid: Michaber 689:2 based on Tana Kama in Megillah 19b and so rules: Rosh; Bahag; Levush; Bach; Olas Shabbos 689:3; Peri Chadash; According to this approach the Mishneh in Megillah 24a which states “A child may read from the Torah and translate” is interpreted to refer to a child getting an Aliyah and not to him reading from the Torah on behalf of the public.

[292] See the following Poskim that it is no longer the custom to give children an Aliyah until their Bar Mitzvah: Admur 282:7; M”A 282:6; Elya Raba 282:6; Tosefes Shabbos 282:7; Mateh Yehuda 282:6; M”B 282:12; Kaf Hachaim 282:24; See Radbaz 1:566 as explains Levush Serud on M”A ibid versus Machatzis Hashekel ibid if a child may be called up for Kohen

[293] Shaar Hatziyon 225:7

[294] Nitei Gavriel ibid

[295] Igros Kodesh 18:222; 20:118; 137

[296] See Igros Kodesh 18:222 that this custom was started fairly recently; 20:118 that this custom was never followed in the past; See previous footnotes that the seeming intent of this statement is that it was not customary for him to read his entire Parsha even in previous times

[297] Igros Kodesh 18:222 [In this letter, the Rebbe bemoans to the writer the fact that his son had read the entire Parsha, as customary, and do not invest his time for the more necessary preparations such as the adding of learning Torah.]

[298] Igros Kodesh 18:222

[299] See Admur 282:5-7; 16; Ketzos Hashulchan 85:4; Piskeiy Teshuvos 135:22; 282:5; 282:8 in length; Chinuch Habanim Kehilchaso 20:1-30; 21:1-21; 24:12

[300] Admur 282:5; 53:13 “A Katan may receive an Aliyah”; Michaber 282:3; Rambam Tefilla 12:17; Megillah 23a “Everyone counts for the seven Aliyos including a child” and Mishneh 24a “A child may read from the Torah and translate”; Yerushalmi Brachos 7b; See Hagahos Maimanis Tefilla 12:17 that if there are no Yisraeilim in the Minyan then one is to call up a child or woman

Other opinions: Some Poskim rule a child may only receive the Aliyah of Shevi’i and onwards. [Olas Tamid 282:3; Birkeiy Yosef 282:5; Kaf Hachaim 282:22 based on Arizal that a woman may only be called up for Shevi’i] Other Poskim rule that a child may only receive an Aliyah from after Shelishi. [M”A 282:5; M”B 282:11; Pirush Hamishnayos on Megillah 24a; Bartanura on Mishneh ibid; Mileches Shlomo in name of Rav Nasan Baal Ha’aruch]

The Tzemach Tzedek receives an Aliyah at age three: The day after Yom Kippur in the year 1792, was the day of his Hachnasas Lacheder for the Tzemach Tzedek, and in its honor, he received the Aliyah of Shelishi in Parshas Ha’azinu. This occurred just after the Tzemach Tzedek turned three years old the previous Erev Rosh Hashanah. He went up for the Aliyah together with his Melamed. [Sefer Hatoldos Tzemach Tzedek]

[301] The reason: Although a child who is not obligated in the Mitzvah cannot for the obligation for anyone else, nevertheless, [since] today the Baal Korei reads it aloud on behalf of the congregation and fulfills their obligation for them, [therefore there is no issue with a child getting an Aliyah]. [Admur 282:16 regarding Zachar] Now, although the congregation cannot be Yotzei a blessing from a child, nevertheless, he may receive an Aliyah being that in truth there is no obligation upon the public to say the Bracha but only for the person receiving the Aliyah. [Admur 53:13] The reason for this is because the blessing was not instituted for the sake of the congregation but rather due to that it is proper for one who reads from the Torah to recite a blessing. Now, although it is an obligation upon the congregation to hear the blessing being said [as explained in 139:6] nevertheless the main part of the blessing is on his own behalf and not on behalf of the congregation. [Admur 124:11]

[302] Olas Tamid 282:3; Birkeiy Yosef 282:5; Kaf Hachaim 282:22 based on Arizal that a woman may only be called up for Shevi’i

Other opinions: Some Poskim rule a child may be called up for an Aliyah even on Yom Tov. [Opinion in Birkeiy Yosef ibid]

[303] Admur 282:5; Rama 282:3; Rivash 326; Ran Megillah 13a

[304] Admur 282:7; M”A 282:6; Elya Raba 282:6; Tosefes Shabbos 282:7; Mateh Yehuda 282:6; M”B 282:12; Shaar Hatziyon 225:7; Kaf Hachaim 282:24; See Radbaz 1:566 as explains Levush Serud on M”A ibid versus Machatzis Hashekel ibid if a child may be called up for Kohen

[305] M”A 282:6; M”B 282:12; Kaf Hachaim 282:24

[306] Shaareiy Efraim 1:29; Piskeiy Teshuvos ibid; Children are customarily called up for the Aliyah of Kol Hanearim

[307] Admur ibid; M”A ibid; All Poskim ibid; See Shaareiy Efraim 1:29

The reason: There is no prohibition transgressed of not distributing honor to the priesthood by not calling up a Katan who is a Kohen, for the Aliyah of Kohen. The reason for this is because, although from the letter of the law a child who is a Kohen may receive the Aliyah, we are not obligated at all to honor a children who are Kohanim, as the positive command of Vekidashtem [Vayikra 21:8; See Admur 128:60; 201:3] only applies to adult Kohanim, as the verse [Vayikra ibid] states “As the bread of G-d he is offering” and a child is invalid for bringing an offering. [Admur ibid; M”A ibid; See Chulin 24b]

[308] Yechaveh Daas 2:15 and 4:23 based on Sephardi Poskim; However,

[309] See Kaf Hachaim ibid and the Poskim he brings who do not differentiate between Sephardim and Ashkenazim; Yaskil Avid 7:6; 8:36; Piskeiy Teshuvos ibid

[310] Yalkut Yosef 135 footnote 40

[311] Kaf Hachaim 282:22; Piskeiy Teshuvos 282:5

[312] Admur 282:16; Rama 282:4; Mordechai Remez 409; Maharam Merothenberg 110; Bach 282; M”A 282:12; Taz 685:2; Chinuch Habanim Kehilchaso 21:1-21

Other opinions: Some Poskim write that a Katan is not to receive an Aliyah for any of the four Parshiyos. [Opinion brought in Rama ibid; Elya Raba 282:8; Perach Shushan 1:8; Ginas Veradim 1:37; Rav Akiva Eiger 282; Shaareiy Efraim 9:3; Likkutei Maharich; Aruch Hashulchan 282:16 that so is custom; Luach Eretz Yisrael of Rav Tukichinsky; See Biur Halacha 282 “Oa”]

[313] Admur ibid; Taz 685:2; Bach 282; See M”A 282:12 that it refers to the age of Chinuch when the child knows to say the words properly

[314] Biur Halacha 282 “Oa”

[315] See Admur 282:8-9

[316] See Piskeiy Teshuvos 282:8 that one is not to call up a child for any Aliyah of Maftir with exception to Maftir of Shabbos in which the reading is repeated; However, see there that they should not be called up for special Maftir’s, such as Shabbos Yisro and Shabbos Chazon

[317] See Tzitz Eliezer 7:1; Piskeiy Teshuvos 282:8 and footnote 87 and 92 that the Shabbos before the Bar Mitzvah some say one may be lenient even regarding Maftir of the four Parshiyos.]

[318] Toras Menachem 5745 4:2334 [printed in Shulchan Menachem 2:95]; See also Makor Chaim [Chavos Yair] 282 in name of Seder Hayom that it is not proper to ever give a child Maftir; See Piskeiy Teshuvos 282:8

[319] Igros Kodesh 17:87

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

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

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

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

[323] Admur 284:8; Michaber 284:4; Mishneh Megillah 24a; M”A 282:12

[324] Admur ibid; M”A ibid; See also Admur 494:5

[325] Admur ibid; M”A ibid; Maharil Aseres Yimei Teshuvah; Kneses Hagedola 602; Mateh Moshe 833

[326] Shaareiy Efraim 3:29; Ketzos Hashulchan 85:4; See Yalkut Kerias Hatorah p. 1348; Chinuch Habanim Kehilchaso 23:1-25

Other customs: Some communities are accustomed to only give Aliyos to men who are married. [Rashbatz 2:261, brought in Kaf Hachaim 282:24; Piskeiy Teshuvos 282 footnote 51]

[327] See Aruch Hashulchan 147:9 that it is customary to have a “Adam Katan” perform the Gelila [Now, although he does not necessarily refer to a child, this is practically the custom]; Chinuch Habanim Kehilchaso 24:9-10

[328] See Chikrei Minhagim 1:227-229; Chinuch Habanim Kehilchaso 2411

[329] Shaareiy Efraim 10:2 and M”B 147:29 [negates custom]; Sefer Chaim 2:1 [defends custom]; Igros Kodesh 3:138, printed in Shulchan Menachem 1:268 states that so is the custom and no protests this; See Pischei Shearim ibid; Minchas Yitzchak 2:117; Igros Moshe 1:38 in name of Yaavetz

[330] Shaareiy Efraim 10:2; Sefer Chaim 2:1; Siddur Yaavetz; Igros Moshe ibid

[331] Chinuch Habanim Kehilchaso 24:14-15

[332] Siddur Yaavetz end of Hilchos Kerias Hatorah; Chinuch Habanim Kehilchaso 24:16

[333] Nitei Gavriel 45/3 footnote 7 in name of Agudas Eizov and Tashbatz ibid

[334] Rama 149:1; Ketzos Hashulchan 25:1; Piskeiy Teshuvos 134:10; 149:2; Chinuch Habanim Kehilchaso 24:8

[335] Siddur Yaavetz

[336] Siddur Yaavetz; Or Tsaddikim 69; Shaareiy Efraim 10:4; Kaf Hachaim 149:7 that so was custom of Arizal; Ketzos Hashulchan 25:12 footnote 47; Piskeiy Teshuvos 134:10

[337] Yesod Veshoresh Haavoda 8:8 “To simply touch the cloth and then kiss one’s hands is a Minhag Boros”; Ketzos Hashulchan 25:12 footnote 47; Piskeiy Teshuvos 134:10

[338] Minhagei Chazon Ish 5:7, brought in Piskeiy Teshuvos 149:2 footnote 11

[339] Siddur Yaavetz; Or Tsaddikim 69; Yesod Veshoresh Havoda 8:8 in name of Arizal; Shaareiy Efraim 10:4; Piskeiy Teshuvos ibid

[340] See Or Tsaddikim ibid; Shaareiy Efraim ibid; Kaf Hachaim ibid

[341] Kitzur Shelah defends the practice, as it nevertheless appears that he is trying to kiss it, brought in Shaareiy Efraim ibid in Pischeiy Shearim; See also Siddur Tzelusa Deavraham that the Rav of Tzechnav did not allow people to kiss it due to spread of germs [see, however, Halichos Shlomo 12 footnote 18 in name of Rav SZ”A who negates this]; See also regarding a Mezuzah: Rama 285:2; Birkeiy Yosef Y.D. 285:4

[342] Shaareiy Efraim ibid; Piskeiy Teshuvos ibid

[343] Admur 32:20; See Piskeiy Teshuvos 32:24

[344] Or Letziyon 2:44-27; Piskeiy Teshuvos ibid

[345] Vayan David 1:3

[346] See Admur ibid; See Kol Sofrim 6 in name of Maharsham; Mishnas Hasofer 6:3; Piskeiy Teshuvos 32 footnote 139

[347] 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

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]

[348] Igros Kodesh Rayatz 2:438; Brought in Hayom Yom 4^th Iyar; Sefer Haminhagim p. 87; Igros Kodesh 5:21; Shevach Habris 3:2; 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”; Chinuch Habanim Kehilchaso 10:12-13

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