A. The Mitzvah – Biblical or Rabbinical:[1]
It is a Rabbinical command for a father to educate his son and daughter in both negative and positive[2] commands, beginning from when the child reaches the age of education [to be defined later on].
Why is the Mitzvah not Biblical: The Rebbe elaborates on this question and explains:[3] While the Torah clearly commands a parent to teach Torah to one’s child, the obligation to educate a child in the practical fulfillment of mitzvot is understood to be Rabbinical. This distinction leads to the question of why the Torah does not mandate formal mitzvah training prior to a child becoming obligated at Bar or Bat Mitzvah. The Rebbe considers various explanations, including the view that the Biblical obligation focuses on knowledge rather than practice, and another that sees practical education as a preparatory act given independent value through Rabbinic enactment. Ultimately, these approaches are insufficient, leading to the conclusion that the Torah does not demand immediate perfection in mitzvah observance upon reaching maturity. Rather, the Torah recognizes mitzvah fulfillment as a gradual process, allowing for continued learning and habituation even after obligation begins. This is illustrated by the analogy of removing chametz, where one is not considered in violation while actively engaged in fulfilling the commandment. Similarly, a child who has reached Bar or Bat Mitzvah is viewed as being in an ongoing process of fulfillment, rather than failing due to imperfection, underscoring that education and growth are intrinsic components of religious obligation. For a more detailed discussion of this matter and to appreciate its full scope, please refer to the concluding section of this chapter in which the Sicha has been brought in full.
[1] Admur 343:2 “All this applies to others, but a father—since he is obligated by rabbinic decree to educate his son or daughter even in positive commandments once they reach the age of education—how much more so is he obligated by rabbinic law to rebuke them and prevent them from transgressing prohibitions.”; Hilchos Talmud Torah 1:1; Rambam Tzitzis 3:9; Chagiga 4a; See Likkutei Sichos 35 p. 61; Encyclopedia Talmudit ibid p. 162
Opinion of Admur in Tanya: In Tanya, in the Hakdama to Shaar Hayichud Vihemuna, Admur writes in parentheses that “The Mitzvah of Chinuch is also with a positive command, as written in chapter 343” The intent of this statement is not to say that the Mitzvah of Chinuch is a positive command, but rather that the Rabbinical command of Chinuch also obligates one to train one’s child in following the Biblical positive commands. [Lessons in Tanya]
[2] Admur says “even positive commands”
[3] See Likkutei Sichos Vol. 35 Parshas Vayeira
