- When is a child considered to have reached the age of Chinuch:[1]
The age of chinuch differs between positive and negative commandments.
Positive commands:[2] The age at which a child becomes obligated in chinuch for positive commandments is not uniform, but rather depends on the individual child’s understanding and aptitude with respect to each particular mitzvah, whether biblical or rabbinic. For example, a child who understands the concept of Shabbos is obligated to be educated to hear Kiddush and Havdalah.[3] Likewise, if a child knows how to properly wrap himself in a Tallis[4], the father is obligated to educate him in the wearing of Tzitzis.[5] The same applies to all other commands. [Accordingly, the precise age at which a child is considered to have reached the age of Chinuch for each particular mitzvah will be specified throughout the forthcoming chapters. This means that the child must possess a basic level of understanding, enabling him to grasp the concept of a mitzvah in its simplest form, and not merely act as one who imitates behavior mechanically, like a monkey mimicking a person. For example, with Kiddush and Havdalah, from the moment the child could understand that the Shabbat is sanctified upon its entrance and departure then he is to be educated in the Mitzvah.[6] This level of understanding is usually never achieved before the age of five[7], and generally occurs around six[8] or seven years old[9], though in some cases it may be delayed until the age of eight[10] or nine[11], or even ten[12] or eleven[13], or 12[14].]
Negative commands:[15] With regard to negative commandments, once a child has reached the age of understanding—meaning that he comprehends when he is told that a certain act is forbidden[16]—the father is obligated to prevent him from transgressing, whether the prohibition is biblical or rabbinic. However, a child which has not yet reached the age of understanding, meaning that he does not understand at all[17] when he is told that something is forbidden to be done, then the father is not obligated to reprimand him or stop him from transgressing. [Thus, the distinction between the age of chinuch for positive and negative commandments is that with regard to a positive commandment, the age depends on the child’s understanding of that specific mitzvah, whereas with regard to a negative commandment, it depends on the child’s ability to understand the concept of prohibition—that is, the meaning of being told “no.” Some Poskim hold that this stage begins at ages four or five; however, in practice, parents should begin educating a child to refrain from transgressions starting around age three. If a child is particularly perceptive and demonstrates understanding even earlier, education should begin accordingly, even before age three. See the Q&A below for the full details of this subject!]
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Summary: The age of education for a positive command is dependent on the child’s understanding of each particular Mitzva while by a negative command it depends on him understanding the meaning of “no”. Q&A Practically from what age is a child considered to understand that something is forbidden to be done?[18] Some Poskim[19] rule this begins from age four or five. Practically, one is to educate a child against transgressing prohibitions starting from the age of three.[20] If, however, one sees that the child is sharp and already understands prior to age three then he is to educate him even prior to age three.[21]
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💬 Example: Two Brothers, Two Ages
Two brothers, both six years old, sat at the Shabbos table. One clearly understood that Kiddush marked the sanctity of Shabbos and eagerly listened each week. The other had little interest and viewed Kiddush merely as the signal that supper was about to begin. Although both children were the same age, the first may already have reached the age of chinuch for this mitzvah while the second may not yet have done so. The determining factor is not the birthday on the calendar but the child’s level of understanding. This demonstrates why the age of chinuch for positive commandments depends on the specific child and specific mitzvah.
💬 Example: Understanding ‘No’
A three-year-old repeatedly reaches toward an electrical outlet. After being told “No, that is dangerous,” he immediately withdraws his hand and understands that he is not permitted to touch it. Although he may try again another day, he already grasps the basic concept of prohibition. A younger sibling, however, continues reaching for the outlet moments later without any indication that the warning was understood. Such a child has not yet reached the level of comprehension necessary for chinuch regarding prohibitions. This example helps clarify what Chazal mean when they speak of a child understanding that something is forbidden.
The Basic Ages of Chinuch
| Area | When Chinuch Begins | Definition |
| Positive mitzvos | Depends on each mitzvah | When the child understands that specific mitzvah |
| Negative prohibitions | When child understands “No” and “Forbidden” | Generally around age 3, sometimes earlier or later depending on maturity |
| Torah learning | When child begins to talk | Teach Torah Tzivah and Shema |
| Formal mitzvah obligation | Age 13 (boy), 12 (girl) | Bar/Bas Mitzvah |
Age of Chinuch for Positive Mitzvos
| Mitzvah | Chinuch Begins When |
| Kiddush | Understands Shabbos |
| Havdalah | Understands end of Shabbos |
| Tzitzis | Can wear properly |
| Sukkah | Understands dwelling in Sukkah |
| Shofar | Understands mitzvah |
| Lulav | Understands mitzvah |
| General rule | Depends on child’s understanding |
Practical Ages Mentioned by Poskim
| Age | Applications |
| 3 | Chinuch begins, understanding “no,” Upsherin |
| 4-5 | Some Poskim define prohibition-chinuch age |
| 5 | Earliest practical age for many mitzvos |
| 6-7 | Standard age of chinuch for many mitzvos |
| 9-10 | Yom Kippur fasting education |
| 12 | Bas Mitzvah |
| 13 | Bar Mitzvah |
[1] Admur 343:3 “The obligation of educating a child in positive commandments applies to each child according to his sharpness and understanding, with each matter according to its nature. For example: a child who understands the concept of Shabbat is obligated to hear Kiddush and Havdalah; a child who knows how to wrap himself properly is obligated in tzitzit, as explained in Siman 17; and likewise with all similar cases. This applies both to positive commandments from the Torah and to those enacted by the Sages. However, education regarding prohibitions—whether Torah prohibitions or rabbinic ones—applies to any child who has sufficient understanding to comprehend when one tells him that something is forbidden to do or to eat. But a child who has no understanding at all: his father is not obligated to prevent him…..”; M”B 343: 3; Kaf Hachaim 343:18; Piskeiy Teshuvos 343:7; Encyclopedia Talmudit Erech Chinuch Volume 16 p. 167 footnotes 85-99; See Toras Hakatan [Rubinovitch] Chapter 5:1-13
[2] Admur ibid; M”A 343:3; Tosafus Erechin 2b; Tosefes Shabbos 343:3; M”B 343:3 that so write all the Poskim; Kaf Hachaim 343:18; Encyclopedia Talmudit ibid footnotes 93-94; See Admur Basra 2:6 and Kama 2:7 regarding a Kippa; 37:3 regarding tefillin; 70:2 regarding shema; 106:3 regarding Tefila; 124:10 regarding Amen; 128:49 regarding Nesias Kapayim; 186:3 and 187:4 regarding Birchas Hamazon; 199:9 regarding Zimun; 472:25 regarding four cups and story of exodus; 616:5 regarding Yom Kippur fast; 640:3 regarding Sukkah; Hilchos Talmud Torah 1:1 regarding Torah study
Other opinions: Some Poskim rule that unless stated explicitly otherwise, the age at which one begins education (chinuch) for a mitzvah follows the same age as that of the Mitzvah of affliction on Yom Kippur, which is around nine or ten years old, depending on his sharpness. [Rashi Brachos 15a; Megillah 19b; Erechin 2b; Rashba Brachos 48a; Encyclopedia Talmudit ibid footnotes 84-88] However, for matters whose understanding is easy and common, they said that one educates him even earlier, once he has attained awareness of that matter. [Meiri Chagiga 2b; Encyclopedia Talmudit ibid footnote 89] Other Poskim write that the general age is eleven [Rabbeinu Chananel Megillah 19b; Rosh Hashanah 33b for Tekias Shofar “10 or 11”] or twelve [Or Zarua 2:43]. However, all the above Poskim disagree and maintain that these age measures were stated only with regard to training for fasting, but for other mitzvot each child is assessed individually according to his development and according to the nature of the mitzvah.
[3] Admur ibid; M”A ibid; See Admur 271:1; Terumas Hadeshen 94; Elya Raba 343:3; Tosefes Shabbos 343:3; Kaf Hachaim 343:17
What about other Shabbos commands? It would seem that the Admur specifically emphasizes Kiddush and Havdalah because he is referring to a child who has already grasped the basic concept of a sacred day called Shabbos. Once a child has reached that level of awareness, he is immediately capable—on an educational level—of understanding Kiddush and Havdalah, which express the sanctification of Shabbat and its distinction from the other days of the week. However, with regard to other Shabbos commandments, it is not necessarily the case that the child has yet reached the requisite level of understanding or readiness for education in those specific matters, as each mitzvah requires its own degree of comprehension and developmental maturity.
[4] This refers to wearing the Tallis with two corners facing the front and another two facing the back and the child knows how to hold the tzitzis by Kerias Shema. [See Admur 17:4]
[5] Admur ibid; M”A ibid; Sukkah 32a
This refers either to purchasing a pair of tzitzit for the child, or at the very least, to ensuring that the child is not permitted to wear a four‑cornered garment without tzitzit attached. [See Admur 17:4]
[6] See Tosafus and other Rishonim on Sukkah 28b
[7] See M”B 269:1; Chok Yaakov 472:27 regarding 4 Kosos; Encyclopedia Talmudit ibid footnote 97; Piskeiy Teshuvos ibid footnote 90; SSH”K 58:19
So rule regarding Sukkah for a sharp child that Chinuch applies from age five: Admur 640:3; Michaber 640:2 “5 or 6 years old”; Tur ibid “6 and 7 years old; Rambam Sukkah 6:1; Eiruvin 82b; Taz 640:2; M”A 640:2; P”M Pesicha Koleles 2:9; M”B 640:4; See Admur Hilchos Talmud Torah 1 Kuntrus Achron 1
So rule regarding Sukkah for every child that Chinuch applies from age five: Some Poskim rule that a child is obligated to dwell in a Sukkah starting from five years of age if his father is in the city, and even if the child is not sharp and advanced. [Bach 640:1; Elya Raba 640:3; Bikureiy Yaakov 640:4; Beis Meir; Opinion in M”B 640:4; See Tur ibid; Kaf Hachaim 640:9; Omitted form Admur ibid]
Below age five: In no source by any Mitzvah do we find that this age is calculated as earlier than five years old. However, some Rishonim imply from their words that one is obligated to educate a child in every mitzvah whenever it is possible and appropriate to do so, even below the age of five. [See Ritva and Ran Sukkah 28b; P”M Pesicha Koleles 2:10; Encyclopedia Talmudit ibid footnote 98-99]
[8] See M”B 269:1; Migdal Oz Taaleh Gimel of Yaavetz regarding all Mitzvos; Piskeiy Teshuvos ibid footnote 90; SSH”K 58:19; Encyclopedia Talmudit ibid footnote 96; Rabbeinu Manoach Shofar 2:7 writes 6-7 years of age; P”M 106 A”A 3 regarding Shema and Tefila
So rule regarding Sukkah for a regular child that Chinuch applies from age six: Admur 640:3; Michaber 640:2 “5 or 6 years old”; Tur ibid “6 and 7 years old; Rambam Sukkah 6:1; Eiruvin 82b; Taz 640:2; M”A 640:2; M”B 640:4; See Admur Hilchos Talmud Torah 1 Kuntrus Achron 1
So rule regarding Tzitzis that Chinuch applies from age six: Siddur Admur “Children that have reached the age of Chinuch which is from age 6 and onwards…”; Bach 199 regarding Tzitzis writes 6-7 years of age; Lev Chaim 101; Ben Ish Chaiy Lech Lecha 14; Kaf Hachaim 17:10; See chapter 1 Halacha 12C!
[9] M”B 269:1 [With regard to most mitzvot the age of six or seven is considered the standard age of chinuch, as stated in the Mishnah Berurah (Siman 269, se’if katan 1), and in additional sources] Rabbeinu Manoach Shofar 2:7 writes 6-7 years of age; P”M 106 A”A 3 regarding Shema and Tefila; Riy Melunil Rosh Hashanah 33b regarding Shofar writes 7-8 years old; Beis Yosef O.C. 199 in name of Rambam Brachos 5:7 regarding Birchas Hamazon; Encyclopedia Talmudit ibid footnote 96
[10] Riy Melunil ibid; Beis Yosef ibid
[11] Admur 16:1 regarding Tzitzis; Admur 616:5-6, Michaber and Rama 6161:2, Mishneh Yuma 82a regarding fasting on Yom Kippur; Rashi Brachos 15a; Megillah 19b; Erechin 2b; Rashba Brachos 48a; Encyclopedia Talmudit ibid footnotes 84-88
Ruling of Admur in Shulchan Aruch and other Poskim regarding Tzitzis: In 16:1 Admur rules that a child is considered to reach the age of Chinuch for Tzitzis from the age of 9. This follows the ruling of the M”A 16:1
[12] Regarding Taanis Shaos for a weak child on Yom Kippur: Admur 616:5-6; Michaber and Rama 6161:2; Mishneh Yuma 82a; Rashi Brachos 15a; Megillah 19b; Erechin 2b; Rashba Brachos 48a; Encyclopedia Talmudit ibid footnotes 84-88; Rabbeinu Chananel Rosh Hashanah 33b for Tekias Shofar “10 or 11”
Above age nine: We do not find that this age is ever pushed off beyond nine years old, with the exception of tefillin, since a minor does not know how to maintain a clean body—specifically, to refrain from passing gas while wearing them and to avoid distraction from them. [See Kaf Hachaim 37:14] And to fasting on Yom Kippur. [Beginning from the age of nine for a healthy child, and ten for a weak child, both boys and girls are to be educated to fast on Yom Kippur, through having their meals delayed from their set time. Admur 616:5-6; Michaber and Rama 6161:2; Mishneh Yuma 82a] Indeed, some Poskim rule based on this that ages 9-10 are the general ages of Chinuch. [Rashi Brachos 15a; Megillah 19b; Erechin 2b; Rashba Brachos 48a; Encyclopedia Talmudit ibid footnotes 84-88]
[13] Rabbeinu Chananel Megillah 19b; Rosh Hashanah 33b for Tekias Shofar “10 or 11”
[14] Or Zarua 2:43
[15] Admur 343:3 “However, education regarding prohibitions—whether Torah prohibitions or rabbinic ones—applies to any child who has sufficient understanding to comprehend when one tells him that something is forbidden to do or to eat But a child who has no understanding at all: his father is not obligated to prevent him…”; M”A 343:2; Chayeh Adam 66:2; M”B 343:3; Issur Viheter Shaar 48:8; Kaf Hachaim 343:18; See Tosafus Erechin 3a; Ketzos Hashulchan 147 footnote 3; See Toras Hakatan [Rubinovitch] Chapter 5:14-23
[16] Must the child reach the Stage at Which he Will Not Repeat the Behavior to be reprimanded: Some Poskim rule that it is not sufficient that a child merely have the basic understanding that when one scolds him or tells him “no” or “it is forbidden,” he refrains at that moment and does not act accordingly—something that is already found even in a one‑year‑old infant. Rather, what is required is that the child internalize the lesson to the extent that even on another occasion, without being warned again, he remembers it and refrains from acting, whether out of fear, embarrassment, maturity, or any other reason. [Chikrei Lev 61; Az Nidbaru 6:57; Chut Shani 95:12; Chidushim Ubiurim O.C. 18; Piskeiy Teshuvos 343:7] Generally, this level of internal understanding develops at approximately three years of age, and sometimes it is delayed until around the age of four. However, Tzaruch Iyun from Admur who writes the word “does not understand at all at all” which can imply that once a child has begun to grasp the concept of being told “no,” he is already to be prevented from transgressing even if he will repeat it in the future.
[17] Tzaruch Iyun as to the intent of Admur in writing the word “at all” and as to what it is coming to teach us? It is possible that his intent is to teach that once a child has begun to grasp the concept of being told “no,” he is already to be prevented from transgressing. Nevertheless, this matter requires further analysis (vetzaruch iyun).
[18] Piskeiy Teshuvos 343:2 and 7 footnote 87
[19] Yaavetz in Migdal Oz 3:5; Bach 334:12 “This child is prior to the age of Chinuch, such as a four or five year old”; Nitei Gavriel Yom Tov 1:5
[20] Az Nidbaru 6:57; Bris Olam Dinei Amirah Lenachri 22:6; Piskeiy Teshuvos 343:2 and 7
[21] Bris Olam ibid; Piskeiy Teshuvos 343:7