- Which Mitzvos and Aveiros must the child be educated in?[1]
- Positive and Negative Biblical Commands:
A father is Rabbinically obligated to educate his son and daughter in both negative[2] and positive[3] commands, beginning from when the child reaches the age of education. [This applies even for those Mitzvos that require Kavana, of which a child is unable to maintain.[4] This applies even to Mitzvas that are time dependent from which women are exempt.[5] Nevertheless, not all Mitzvos, prohibitions, and matters of Jewish law that are obligatory upon an adult carry an obligation of chinuch for a child [i.e. fasting on Yom Kippur], as will be explained throughout the coming chapters by each and every Mitzvah.]
A Mitzvah which the child will be exempt from when an adult:[6] Any mitzvah from which a person would be exempt from even in adulthood is not subject to the obligation of chinuch, and therefore a child is likewise exempt from being educated in it while he is young if he contains that exemption.
Mitzvah’s that are Reshus:[7] The obligation of chinuch mainly applies to mitzvot that are obligatory acts. However, for mitzvot that depend on a person’s choice or are voluntary, it is debated if there is a formal requirement to educate a child to perform them. At the same time, if a parent does train the child in such optional mitzvot, it is still considered a valid fulfillment of chinuch—the point is simply that Chazal did not establish a binding obligation to do so.
For a need of the child: It is absolutely forbidden to feed a child a biblical prohibition under any circumstances, regardless of the child’s age or need, as explained in Halacha 8C, with exceptions of cases of Pikuach Nefesh.
May a child be instructed to transgress a Biblical prohibition for the sake of a Mitzvah: No adult may permit a child to transgress a biblical prohibition under any circumstances, according to all opinions—even for the sake of a mitzvah and even when the act would be an uncommon occurrence. See Halacha 8D for the full details of this matter!
- Reprimanding the child[8]
A father is Rabbinically[9] obligated to reprimand and stop his child who has reached the age of education from transgressing a negative command. [Nevertheless, not all prohibitions applicable to an adult carry an obligation of chinuch to reprimand a child, as will be explained throughout the coming chapters by relevant prohibitions.]
- Rabbinical Commands and prohibitions:[10]
A father is Rabbinically obligated to educate his child who has reached the age of Chinuch in even Rabbinical commands. Likewise, the father must reprimand and stop his child from transgressing even Rabbinical prohibitions. However, there are certain leniencies in which the Sages do not require even a father to reprimand his child who has reached the age of Chinuch for performing a rabbinic prohibition. This matter will be explained at length in Halacha 8C-G.
For a need of the child: It is forbidden to feed a child even a rabbinic prohibition when there is no genuine need; however, when there is a true necessity for the child’s physical development, poskim dispute the matter, and in practice one may rely on the lenient view only if no gentile is available to do so, as explained in Halacha 8C.
May a child be instructed to transgress a Rabbinical prohibition for the sake of a Mitzvah: One may be lenient to instruct and allow a child to transgress a Rabbinical prohibition for the sake of a Mitzvah, as explained in Halacha 8D.
- Matters Subject to Halachic Dispute[11]
In any matter of Jewish law where there is a dispute among halachic authorities as to whether an act is permitted or prohibited, and some authorities permit it even Lechatchila, then it is permitted to instruct a child, even one’s own child, to perform such an act, even if the child has already reached the age of chinuch. [Nonetheless, it is customary and praiseworthy that parents, where possible, accustom their children to follow the more stringent rulings (lechatchilah) and to act stringently in matters of halachic dispute. This practice reflects the traditional approach to chinuch and a desire to train children toward higher standards of observance. That said, in specific circumstances many are lenient, particularly in commonly encountered cases such as opening bottle caps on Shabbos, opening a refrigerator door when the motor may turn on[12], and similar situations. In such cases, reliance on the lenient opinions is widespread.]
Likewise, it is permitted for a child to perform melachah on one’s behalf after nightfall of the Geonim’s time, even if the person himself follows the later time based on Rabbeinu Tam. Since this too is a matter of halachic dispute, one may rely on the lenient position with respect to instructing or benefiting from the actions of a child.
| Aspect | Obligation | Notes |
| Positive vs Negative Commands | Father must educate son and daughter in both negative and positive commands | Not all Mitzvos, prohibitions, and matters of Jewish law obligatory for adults carry chinuch obligation for children |
| Reprimanding the child | Father must reprimand and stop child from transgressing negative command | Not all prohibitions for adults carry chinuch obligation to reprimand child |
| Rabbinical Commands and prohibitions | Father must educate child in both Biblical and Rabbinical commands | Father must reprimand and stop child from transgressing both Biblical and Rabbinical prohibitions |
[1] Admur 343:2 “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 a negative commands even if it is a Rabbinical prohibition.”; See Toras Hakatan [Rubinovitch] Chapter 2:1-21
[2] Admur ibid; Rama 343:1; Rambam Machalos Assuros 17:28; Tosafus Nazir 28b; Shabbos 121a; Tosafus Yesheinim Yuma 82a; Levush 343:1; Rashba and Ritva and Riaz on Yevamos 114a; Mahaam ben Baruch 200; Rashall Yevamos 14:7; Encyclopedia Talmudit ibid p. 194 footnote 526 and 529-531
Other opinions: Some Poskim rule that there is no obligation to educate a child in a negative command with exception to Yom Kippur and Shabbos. [Tosafus Yisheinim Yuma 82a in name of Yireim; Tosafus Nazir 28b; Rashba, Tosafus Rid, Meiri, Nimukei Yosef on Yevamos 1141; Rashba 1:128; Encyclopedia Talmudit ibid p. 196 footnote 519-525]
[3] Admur ibid “even positive commands”; Tosafus Yesheinim Yuma 82a
Machshava of Katan: Regarding the question of how a Katan’s Mitzvas can be valid if he has no Machshava – See Toras Hakatan [Rubinovitch] Chapter 13:1-13; Chapter 41
[4] Turei Even Chagiga ibid; Encyclopedia Talmudit Erech Chinuch Volume 16 p. 161 footnote 29
[5] Toras Hakatan [Rubinovitch] Chapter 2:34
[6] See Chagiga 6a; Rambam Chagiga 2:3; Encyclopedia Talmudit Erech Chinuch Volume 16 p. 161 footnote 28; See Toras Hakatan [Rubinovitch] Chapter 2:27; 14:1-9 [see there also for a discussion about Mitzvos of which their reason is relevant only to adults, such as shemiras eiynyim]
[7] See Meiri Nazir 29a; Rashba Eruvin 82a; Toras Hakatan [Rubinovitch] Chapter 2:23-26
[8] Admur ibid; 362:17; 334:26; 338:6; Michaber 343:1; Rambam Machalos Assuros 17:28; Levush 343; Kaf Hachaim 343:7; See Piskeiy Teshuvos 343:12-13 footnote 143 and 148; Encyclopedia Talmudit ibid p. 196 footnotes
[9] A father regarding Issurei Shabbos: Some Poskim rule that regarding Shabbos a father is Biblically obligated to prevent his son from transgressing on his behalf, as the verse states Lo Saseh Kol Melacha, Ata Ubincha Ubitecha. [See Shaar Hatziyon 343:54; Biur Halacha 266:6; Ketzos Hashulchan 141 footnote 28; Mishkanos Yaakov O.C. 118; Piskeiy Teshuvos 343:3 and 5 footnotes 32, 61 and 67-70] Practically, Admur and other Poskim do not agree with this opinion and hence the obligation remains Rabbinical. [See Admur 266:10; and so is Setimas Admur throughout 343; Poskim in Piskeiy Teshuvos ibid footnote 70]
[10] Admur 343:2 “He is obligated by rabbinic law to rebuke them and prevent them from transgressing a negative commands even if it is a Rabbinical prohibition”; Admur 343:3 “This applies both to positive commandments from the Torah and to those enacted by the Sages.”; 343:6 in parentheses; 362:17; Taz 343:1; M”A 343:2; Beis Yosef 343 in name of Rav Pasi; Radbaz 1432; Olas Shabbos 343:2; Elya Raba 343:2; P”M Pesicha Koleles 2:10; Rambam Shabbos 24:11; Machalos Assuros 17:27; Nechalos 11:10; Tosefes Shabbos 343:2; Chayeh Adam 66:2; Bikurei Yaakov 657:4; Chikrei Lev O.C. 99; Y.D. 152; M”B 343:3; Kaf Hachaim 343:10, 18 and 28; Toras Refael 99; Piskeiy Teshuvos 343:1; Encyclopedia Talmudit ibid p. 192 footnote 466; p. 197 footnotes 539-543; See Toras Hakatan [Rubinovitch] Chapter 2:11-21
Other Opinions: Some Poskim rule that there is no obligation for a father to reprimand a child who is below Bar and Bas Mitzvah who is performing a mere Rabbinical prohibition. [Implication of Rama 343:1 who writes that he is only obligated to refrain the child from transgressing a Biblical prohibition; Shach in Yoreh Deah 81:26 learns that by Rabbinical commands there is no need to reprimand the child, as is the simple reading of the Rama; Rameh Mipano 111; Elya Raba 186:3 in opinion of Levush; Birkeiy Yosef 657 in name of Batei Kehuna leaves this matter in question regarding Daled Minim on other days and Chagiga 6a; Imrei Bina O.C. 14; Hagahos Chasam Sofer O.C. 343; Encyclopedia Talmudit ibid p. 192 footnote 467-473, p. 197 footnote 543]
[11] See Rama 259:7; Admur 259:7; Beis Yosef 269; M”A 269:1; Makor Chaim of Chavos Yair 259; Ateres Tzevi 259:6; Piskeiy Teshuvos 343:3; 8; 259:2; See Toras Hakatan [Rubinovitch] Chapter 2:29
[12] See Az Nidbaru 8:23