- Discipline and Punishments[1]
Maintaining discipline, order, and proper classroom decorum is among the most difficult responsibilities placed upon a teacher. A successful classroom requires far more than an educator who knows how to teach. It requires a teacher who knows how to motivate, inspire, guide, redirect, and at times correct students with wisdom and balance.
Throughout history, educators have wrestled with the challenge of creating an environment conducive to learning while simultaneously preserving the dignity, confidence, and emotional wellbeing of each student. On the one hand, a classroom without discipline quickly deteriorates into disorder, making meaningful learning nearly impossible. On the other hand, excessive discipline can damage students, create resentment, and undermine the very educational goals the teacher seeks to achieve.
The challenge has become even greater in the modern era. Today’s teachers operate under intense scrutiny from parents, administrators, government agencies, and society at large. Actions that may have been commonplace in classrooms a century ago are often no longer legally, socially, or educationally acceptable. Furthermore, contemporary educational research, together with practical experience, has demonstrated that many disciplinary techniques once commonly employed are often ineffective and even harmful.
Accordingly, the contemporary educator must navigate a delicate balance. He must maintain authority without authoritarianism, establish discipline without humiliation, enforce standards without creating fear, and inspire respect without demanding unquestioning submission. Achieving this balance is one of the greatest arts of chinuch.
The following section discusses the Torah perspective on classroom discipline and student conduct. It explores both the classical halachic framework and the practical realities of modern education, with the goal of helping educators create classrooms that are orderly, productive, respectful, and conducive to genuine Torah growth. Above all, the teacher must remember that discipline is not an end in itself. Its purpose is to help students become better learners, better people, and better servants of Hashem. As Chazal teach, the ideal educational model is one of “the left hand pushes away while the right hand draws close”: firmness where necessary, but always accompanied by love, patience, encouragement, and genuine concern for the child’s success.
For a more comprehensive treatment of practical teaching techniques and educational methods, the reader is strongly encouraged to study Matzdikei HaRabim KeKochavim Chapters 12-14 by Rabbi Bukiet, who has done an outstanding and remarkable job compiling a wide range of approaches, strategies, and practical guidance for successful teaching and chinuch.
- Rules of Punishment and Discipline
Do Not Use Punishments That Cause Bitul Torah:[2] Even when discipline is necessary, a teacher should avoid punishments that result in a child wasting Torah-study time. Accordingly, one should not routinely send a student out of the classroom to sit idle, as the spiritual loss is certain while the educational benefit is often uncertain. If a student is seriously disrupting the class and no other option exists, he may be removed temporarily, but care should be taken that he not spend the time wandering aimlessly or engaging in unproductive behavior.
Do Not Threaten Future Punishments[3] A teacher should avoid threatening a student with punishments that will be administered later for something wrong that he already did. Chazal warn that prolonged fear and anxiety can be harmful to a child. If discipline is necessary, it should be handled appropriately and promptly rather than leaving the child in a state of constant apprehension.
Confiscating Items:[4] When necessary for educational purposes, a teacher may temporarily confiscate a student’s belongings and return them at a later time. However, a teacher may not take the item for personal use or permanently destroy it. Since even a minor’s property remains his property, it must ultimately be returned.
The Proper Way to Give Rebuke:[5] When correcting students, a teacher should avoid speaking in a degrading or insulting manner. Rather than labeling a child as bad or deficient, the teacher should emphasize that such conduct is beneath the student’s potential and dignity. Rebuke delivered with respect is far more likely to enter a student’s heart and produce positive change. Likewise, teachers should be exceedingly careful not to give students derogatory nicknames or labels. A child who is constantly identified by his shortcomings often begins to believe them.
Investigating Misconduct: When trying to determine who committed an improper act, educators should proceed with sensitivity. Some Poskim[6] caution against encouraging children to report on one another due to concerns of fostering negative speech, while other Poskim[7] permit and even encouraged doing so when necessary for the proper functioning of the classroom and the educational wellbeing of the students. In practice, when information is needed for a constructive educational purpose, the students should first be taught that such communication is not considered prohibited speech, as its purpose is solely for education and correction.
Using Torah as a Punishment:[8] A common mistake in chinuch is to use Torah learning as a punishment. Students may be told that because they misbehaved they must memorize a perek of Mishnah, learn extra Gemara, or commit a section of Tanya to memory. While this may appear educational, it can often backfire. The goal of chinuch is to create a love of Torah. When Gemara, Tanya, or any area of Torah study becomes associated with punishment, the child may subconsciously begin associating Torah with negative emotions such as frustration, embarrassment, or failure. Instead of viewing Torah as a privilege and source of joy, he may come to see it as a burden imposed upon him when he does something wrong. Psychologists have long recognized that people naturally form emotional associations. Just as positive experiences can increase a person’s love for an activity, negative experiences can create lasting resentment. A child who repeatedly experiences Torah as a punishment may eventually develop negative feelings toward the very subject we want him to cherish. This concern is especially relevant regarding Tanya and Chassidus. It is recorded that strong objection was raised when Tanya memorization was used as a punishment, as holy Torah teachings should be presented as treasures and privileges, not penalties.
Certainly, students may be required to complete missed assignments or make up learning time that was wasted. However, this is very different from using Torah itself as the punishment for unrelated misconduct. The purpose of Torah education is not merely to make children learn Torah, but to make them love Torah. Educators should therefore be careful that Gemara, Mishnah, Tanya, and Chassidus remain associated with achievement, inspiration, growth, and joy, rather than discipline and punishment.
- The Teachers ruler – Corporal Punishment in Education[9]
The subject of corporal punishment in education occupies a unique place in Torah literature. Classical halachic sources discuss circumstances in which a teacher was permitted to use limited physical discipline as part of the educational process and set strict boundaries regarding when, how, and to what extent it could be used. Accordingly, the discussion below is included primarily for the purpose of halachic documentation and study, and to accurately record the rulings found in the classical sources. At the same time, it is important to emphasize that educational standards and societal realities have changed significantly. In virtually all developed countries today, it is no longer socially acceptable, educationally recommended, or legally permitted for a teacher to strike a student, except in cases of immediate self-defense or protecting others from harm. Furthermore, many contemporary Torah authorities and educators have concluded that physical punishment is generally ineffective and often counterproductive, leading to resentment, rebellion, emotional harm, and a weakening of the teacher-student relationship. Accordingly, the accepted practice today in the overwhelming majority of Torah institutions is not to use physical discipline at all. Therefore, while the halachic parameters recorded below remain relevant from a scholarly and legal perspective, they should not be understood as an endorsement of corporal punishment in modern educational settings.
When Is Physical Discipline Technically Permitted? According to Halacha a teacher may, in limited circumstances, administer disciplinary punishment to a student as part of the educational process.[10] This permission exists only when the discipline is genuinely necessary for the child’s education or to correct inappropriate behavior.[11] The purpose must be entirely educational and for the benefit of the child, not an expression of anger or frustration. Furthermore, the teacher should only punish a student when he knows with certainty that the student engaged in conduct that warrants discipline, and not based merely on suspicion or assumption.[12] Furthermore, one is to always first try to discipline the child through other methods prior to hitting him, and only if these methods do not work may the child be hit.[13] There are many disciplinary philosophies in practice today which substitute hitting for other more useful and harmless methods.[14] It is incumbent upon teachers to train themselves to become effective disciplinarians so their children are disciplined, but not in an abusive manner.
When Is It Forbidden?[15] Jewish law strictly forbids striking a child unnecessarily and a teacher who does so transgresses a negative command.[16] [Thus, a teacher may never hit a student simply out of anger, impatience, humiliation, revenge, or emotional frustration. Furthermore, even when justified he should not hit when he is in a state of anger.[17]] If he does so, he is to be removed from his position.[18] Likewise, excessive punishment is forbidden, even when some form of discipline may have been warranted.[19] The Poskim emphasize that a child is not considered to have waived personal injury, and therefore a teacher who strikes a student without legitimate educational justification is classified as striking a fellow Jew without permission.
How to hit:[20] Even when a child may be hit for disciplinary reasons, he is not to be hit with cruelty as do to the fools. Every parent must do so with wisdom.[21] When necessary, the child may be hit either with a hand, or with a small belt.[22] However, one may not hit him with a rod or bat.[23]
The Preferred Approach Today:[24] While we stated above that classical halachah discusses limited situations in which physical discipline may be permissible, the accepted educational approach today is that teachers should not hit students at all. Experience has shown that physical punishment is generally ineffective and often counterproductive. Particularly in contemporary generations, physical punishment may lead to resentment, rebellion, emotional injury, loss of respect for teachers, and even rejection of Torah and mitzvos altogether. Rather than building the child, it frequently damages the very relationship upon which successful education depends. Accordingly, Gedolei Yisrael[25] agree that for our generation educators are encouraged to rely on encouragement, positive reinforcement, patience, firm boundaries, consequences, and emotional connection rather than physical discipline.
Discipline With Love:[26] The guiding principle of Torah education is the teaching of Chazal that one should relate to a child with “the left hand pushing away and the right hand drawing close.” Even when rebuke or discipline is necessary, it must be accompanied by warmth, love, and genuine concern for the child’s wellbeing. A student should always leave an interaction knowing that the teacher disapproves of the behavior, not of the child. The goal of discipline is not punishment, but growth.
During the three weeks:[27] From the 17th of Tamuz until the 9th of Av one is to avoid hitting the students [or children[28]] during these days [even with a belt[29], and certainly not with a stick or rod[30].] [Some Poskim[31] however rule one may hit a child using hands. Other Poskim[32] rule that even using one’s hands to hit is included in the prohibition. Some Poskim[33] rule that this restriction does not apply in a room with a Mezuzah. Some Poskim[34] rule that there is no restriction to hit on the outer limbs such as the hand and leg, and the restriction is only with regards to areas of the inner limbs. Some Poskim[35] rule that the above restriction only applies between the 4th and 9th hour [of the day]. Other Poskim[36] rule that one is to be stringent through the entire period of time.]
[1] See Pesakim Uteshuvos 245:21-24
[2] Igros Moshe Y.D. 2:103; Shraga Hameir 6:101
[3] Hagahos Rav Akiva Eiger 240:20; Kitzur Shulchan Aruch 165:7; Miseches Semachos 2:4; Rashi Sotah 47a; Aruch Hashulchan Y.D. 345:3; Vayeishev moshe 2:7; See Toras Hakatan [Rubinovitch] Chapter 10:18
[4] Mishneh Halachos 6:284; Pischeiy Choshen [Bloy] 4 Geneiva 1:17; Pesakim Uteshuvos 245 footnote 198
[5] See Shelah Parshas Devarim 19; Yosef Omnetz Giful Banim
[6] Igros Moshe Y.D. 2:103
[7] Teshuvos Vehanhagos 1:839; Vayeishev Moshe 2:7
[8] Matzdikei Harabim Kikochavim Vol. 4 p. 182 [Bucket]
[9] See Admur Hilchos Talmud Torah 1:13 “”A child who does not wish to read should not be struck by the teacher with cruel blows. Therefore, the teacher should not hit him with whips or sticks, but only with a small strap. If he begins to read, he reads; and if he does not respond even to such discipline, he should remain sitting together with his classmates as their companion, and perhaps in the end he will apply his heart and learn. A teacher of children who strikes his students excessively is removed from his position. He also transgresses a prohibition, for once he strikes without authorization, he is considered like one who strikes any other Jew.””; Michaber Y.D. 245:10; Pesakim Uteshuvos 245:21,
[10] Admur Hilchos Talmud Torah 1:13; Admur Hilchos Nizkei Guf Vanefesh 4; Admur 156:9; Michaber Y.D. 240:20; 245:10; O.C. 551:18; Rama Y.D. 233:1 regarding a child who makes vows; Rambam Rotzeiach 5:5; Makos 8b; Moed Katan 17a; Taz 240:1 Kitzur Shulchan Aruch 143:18; 165:1; 184:2; Igros Moshe Y.D. 2:103; See Toras Hakatan [Rubinovitch] Chapter 10:15-16
[11] Admur Hilchos Talmud Torah 1:13 “”He also transgresses a prohibition, for once he strikes without authorization, he is considered like one who strikes any other Jew. Accordingly, a teacher must be careful not to administer more punishment than is necessary for educational purposes. “”;Admur Hilchos Nizkei Guf Vanefesh 4 in parentheses; Rambam Rotzeiach 5:5; Makos 8b; Igros Moshe Y.D. 2:103
[12] Igros Moshe Y.D. 2:103
[13] See Halachos Ketanos 1:125; Kitzur Shulchan Aruch 165:1; See Sefer Hasichas 5704 p. 15 that a Chassid never hits and rather uses other measures
[14] See https:::www.loveandlogic.com: for a wonderful disciplinary philosophy which is both harmless, and effective, and almost completely avoids the need to ever hit a child out of discipline.
[15] Admur Hilchos Talmud Torah 1:13 “A teacher of children who strikes his students excessively is removed from his position. He also transgresses a prohibition, for once he strikes without authorization, he is considered like one who strikes any other Jew.” Admur Hilchos Nizkei Guf Vanefesh 4 in parentheses; Braisa Bava Kama 87b; Pela Yoeitz Erech Hakah; Igros Moshe Y.D. 2:103
[16] Admur ibid; Rambam Chivel Umazik 5:1; Rashi Bava Kama 87b
[17] Sefer Chassidim 636; Shvus Yaakov 3:140;
[18] Admur ibid; Rashi Gittin 36a; Nimukei Yosef Bava Netzia 66a
[19] Admur Hilchos Talmud Torah 1:13; Michaber Y.D. 245:10; Sefer Cahssidim 155; Levush 245
[20] Admur Hilchos Talmud Torah 1:13; Michaber Y.D. 245:10
[21] Kitzur Shulchan Aruch 165:1
[22] See Taz 551:18; M”B 551:103
[23] Michaber Y.D. 245:10
[24] See Shaareiy Chinuch pp. 76 and 244 regarding students, and the same arguments can be applied to children Shaarei Halacha u’Minhag, 3:192 “…regarding students — he is correct that this is not the proper approach to use corporal punishment as a method of education. For very often it turns out that its supposed benefit results instead in loss, and this is self‑understood. In practice, we clearly see that firmness when clothed in pleasant ways is more effective.”
Igrot Kodesh, Part 13, p. 4: The main point of my writing concerns students whom people treat with rebuke and similar measures, even to the point of physical striking. It is obvious that such conduct is entirely inappropriate with older students, and if I were not hesitant, I would say the same also applies to students who are not yet older.
Igrot Kodesh, Part 21, p. 195: In matters of punishment, one may stumble into serious issues, especially considering defamatory interpretations relating to prohibitions punishable by stoning—Heaven forbid—that might be used to justify striking. It is clear, however, that within the walls of the yeshiva such behavior is entirely unacceptable. Aside from the fact that rebuke through physical punishment is more negative than positive, it will certainly become public knowledge—both the punishment and, more importantly, its cause—among parents, and even more so among the students. This raises concern that even those who were previously unaware may become curious and interested. And it is known from the matter of the Tree of Knowledge that things drawn through awareness have an internal effect. Therefore one must seek alternative methods of discipline, such as temporary distancing from the school—either partial or complete—or, as cited in the talks of my revered father‑in‑law the Rebbe, not allowing them to be present during stories of righteous individuals and similar matters that they desire. Above all, increased supervision over the students is essential, and it is to be hoped that the situation will gradually diminish until it ceases entirely.
From a copy of the letter, Tzaddik Yesod Olam, p. 105: “I was shaken to read in your letter that someone advised you to place a small child and keep him in a dark room, etc., because in your view he is too active. And I was glad to see later in your letter that you did not accept this frightening advice.”
[25] The Rebbe ibid; Sefer Mileches Hashem p. 125 in name of Rav Elyashiv
[26] Sotah 47a
[27] Michaber 551:18; Pesakim Uteshuvos 245:23
[28] Levush 551; Kaf Hachayim 551:230
[29] Taz 551:18; M”B 551:103
[30] Piskeiy Teshuvos 551:57
[31] Ashel Avraham of Butshetch 551
[32] Peri Megadim 551 M”Z 18
[33] Ashel Avraham of Butshetch 551
[34] Ashel Avraham of Butshetch 551
[35] Peri Megadim 551 M”Z 18; Levush 551; Siddur Yaavetz
[36] Tosefes Chaim Chayei Adam 133:17