- Until what age is a father obligated to educate his children?[1]
We find that in different areas of Torah and life, different maximum ages are defined for a father’s obligation of education. For example, regarding Torah learning, there is no maximum age at all: a father remains obligated to teach his son Torah even if the son is one hundred years old and the father is younger. However, regarding mitzvah observance, we do find a halachic milestone—bar mitzvah—after which a parent is no longer held legally responsible for the child’s actions. This does not mean that the obligation of education ends at that point; rather, it means that the responsibility for punishment or repercussions now rests on the child rather than the father. Certainly, a father must continue to educate his children even beyond bar mitzvah. With regard to middos tovos (good character traits) and yiras Shamayim (fear of Heaven), the Alter Rebbe explicitly rules that a father is obligated to educate his child until the age of twenty‑four, guiding him in moral conduct and reverence for G‑d. This clearly implies an obligation to educate one’s children in all matters of Torah, mitzvos, and proper character well beyond childhood.
What follows are the detailed laws pertaining to each of these areas.
- The Mitzvah of Chinuch for Mitzvos and reprimanding for prohibition:[2]
A father is obligated in the rabbinic mitzvah of chinuch until his son reaches the age of thirteen and his daughter reaches the age of twelve, and they grow two pubic hairs, which is the age of bar or bas mitzvah. [It is for this reason that a father recites the blessing of Baruch Shepatrini after the child reaches the age of Bar Mitzvah.[3] It should be noted, however, that the lifting of the father’s obligation at age thirteen applies only to the rabbinic mitzvah of chinuch. However, once a child reaches bar mitzvah, the father—along with any other person—becomes obligated under the biblical mitzvah of tochachah to protest and reprimand the individual if he observes him transgressing, as this obligation applies from the moment a Jew becomes bound by mitzvot, as will be explained below in Halachah D.]
If no signs of puberty at this age:[4] If the child has reached this age but has not yet developed the physical signs of maturity—namely, the growth of two hairs—then the father’s obligation of chinuch continues until the age of twenty.
After age 20 – A Saris:[5] If, by age twenty, the child is determined to be a saris (i.e., a male or female with congenital hypogonadism who never reached sexual maturity and is infertile), the father is then exempt from the obligation of chinuch. This exemption applies only when both conditions are met: the child has reached age twenty and has developed signs of Saris. However, if by age twenty the child has not developed these signs and is hence not classified as a saris, the father remains obligated to educate him until the child reaches the majority of his years, [which is understood to be age thirty‑five years of age[6]]. From that point onward, the father is no longer obligated in the mitzvah of chinuch.
- The Mitzvah of Torah study:
Until what age:[7] There is no maximum age in which a father becomes exempt from teaching Torah to his son, and so long as a son has not studied the entire Torah and has not received the skills to do so on his own, the father remains obligated to teach him Torah irrelevant of the age of the son.
- Fear of Heaven and Good character traits[8]
Rabbinically, a father is required to guide his child in moral conduct and Yiras Shamayim until the child reaches twenty-four years old.[9]
- The Mitzvah of Hocheiach Tochiach Es Amisecha:[10]
As stated above, a father’s obligation of chinuch applies only until bar mitzvah; once the child becomes personally obligated in mitzvot, that rabbinic duty ends. However, this does not mean that the father suddenly becomes absolved from any responsibility of his children’s actions. On the contrary, from that point on, the father (and mother, like all Jews) is obligated under the biblical mitzvah of tochachah to protest wrongdoing when appropriate. Thus, far from being exempt, parents—who observe their children’s behavior more closely than anyone else—are in fact among those most responsible and best positioned to fulfill this mitzvah. Thus, the Sages state that one who has the ability to protest the wrongdoing of members of his household and fails to do so is held responsible for their sins.[11] Nevertheless, in contrast to the Mitzvah of Chinuch, the mitzvah of tochachah applies only when the person being rebuked is halachically capable of responsibility and potentially receptive to correction. Where the individual will certainly not listen, the obligation to rebuke no longer applies, and one is not commanded to continue reprimanding him.[12]
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Father must give constant supervision to children:[13] The father is to take constant supervision over the actions of his wife and children making sure that they are following the correct path of Torah and Mitzvos. One who is lax in doing so is called a sinner.
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Until What Age Does a Father’s Obligation Continue?
| Area | Ending Age |
| Mitzvah Chinuch | Bar/Bas Mitzvah |
| Torah Study | No maximum age |
| Middos & Yiras Shamayim | Until 24 |
| Tochachah | Lifelong when applicable |
After Bar Mitzvah
| Before Bar Mitzvah | After Bar Mitzvah |
| Chinuch obligation | Tochachah obligation |
| Rabbinic | Biblical |
| Special parental obligation | General obligation upon all Jews |
| Child exempt from mitzvos | Child personally obligated |
[1] See Hilchos Talmud Torah Chapter 1 Halacha 6 “And likewise, the father must guide him in the path of moral conduct and fear of Heaven in all his ways and behaviors, while his authority over his son remains firm—that is, until the son reaches the age of twenty‑four years. As it is stated: ‘Train a child according to his way; even when he grows old he will not depart from it’ (Proverbs 22:6). This training refers to the formative path that will shape his conduct throughout his life. Such education is to be carried out during his youth, specifically from the age of sixteen until the age of twenty‑four, for before the age of sixteen a child lacks sufficient maturity to fully accept rebuke. Excessive discipline and admonition should not be imposed too early, and beyond the age of twenty‑four there is concern that the son may rebel.”; Kaf Hachaim 343:18; Encyclopedia Talmudit p. 169 footnotes 105-114; See Toras Hakatan [Rubinovitch] Chapter 6:1-6
[2] 1st Pirush in M”A 225:5; Beis Yosef and Bach on O.C. 167 and 297; P”M 343 A”A 1; Kaf Hachaim 343:18; Encyclopedia Talmudit ibid footnote 105; See Nazir 29b and Rosh there; Levush 225; Shaareiy Efraim 4:26; Ketzos Hashulchan ibid footnote 13 in length; Piskeiy Teshuvos 343:1 footnote 14; Nitei Gavriel 12:7
[3] 1st Pirush in M”A 225:5; P”M 225 A”A 5; M”B 225:7; See Rama 225:2; Midrash Raba Toldos 63; Maharil Hilchos Kerias Hatorah, in name of Mordechai; See Ben Ish Chai Reih 1:17; Ketzos Hashulchan 65:6; Encyclopedia Talmudit footnote 108; Piskeiy Teshuvos 225:4-6; Siddur Raskin footnote 87; Nitei Gavriel Chapter 12; Omitted from Rambam, Tur, Michaber, see Mishneh Torah Kapach Mada p. 629 footnote 7 that for this reason Yemenite Jewry is not accustomed to say it
Other opinions: Some Poskim rule that the reason behind why this blessing is said is because until this point the son would receive punishment due to the sins of the father. Hence, he recites a blessing that from now onwards the punishment for his sins will no longer be meted out to his son. [Levush ibid, brought as 2nd Pirush in M”A ibid]
[4] See P”M 343 A”A 1; P”M 37 A”A 4; Biur Halacha 37; Rashi Avos 5:21; Encyclopedia Talmudit ibid p. 169
[5] P”M 343 A”A 1; Kaf Hachaim 343:18
[6] P”M 343 A”A 1; Kaf Hachaim 343:18
[7] Setimas Kol Haposkim who never mention a maximum age; See Admur Hilchos Talmud Torah 1:6 that one is to pay for his learning even after the son is married with children; Halacha 1:8 That there is a positive command to teach all the Talmidim, irrelevant of age.
[8] Hilchos Talmud Torah Chapter 1 Halacha 6 “And likewise, the father must guide him in the path of moral conduct and fear of Heaven in all his ways and behaviors, while his authority over his son remains firm—that is, until the son reaches the age of twenty‑four years. As it is stated: ‘Train a child according to his way; even when he grows old he will not depart from it’ (Proverbs 22:6). This training refers to the formative path that will shape his conduct throughout his life. Such education is to be carried out during his youth, specifically from the age of sixteen until the age of twenty‑four, for before the age of sixteen a child lacks sufficient maturity to fully accept rebuke. Excessive discipline and admonition should not be imposed too early, and beyond the age of twenty‑four there is concern that the son may rebel.”; Kiddushin 30a; Ketzos Hashulchan 65 footnote 13; 147 footnote 1; Encyclopedia Talmudit ibid p. 169; Piskeiy Teshuvos 343:1 footnote 15
[9] The reason: A father’s obligation to guide his son in moral conduct and fear of Heaven continues until age twenty‑four because these years are the critical period for shaping lifelong character. Before age sixteen, a child lacks the maturity to fully absorb rebuke, while after twenty‑four there is a risk that excessive admonition may lead to resistance or rebellion. The Torah emphasizes education during this formative window, when guidance can still be firmly received and internalized. As Proverbs teaches, proper training in youth establishes a path that endures throughout one’s life.
[10] See Admur 156:7 “One who sees his friend sinning or following a path that is not good, it is a mitzvah to return him to the right path and to inform him that he is sinning against himself through his wicked actions, as it says (Vayikra 19:17), ‘You shall surely rebuke your fellow.’ If he does not accept [the rebuke], he must rebuke him again and again, even up to a hundred times, as it says, ‘You shall surely rebuke. And one must rebuke only his friend, not anyone else as if the person will not listen to him, he is not obligated to rebuke him.”; Admur 608:5 “However, when the prohibition is explicitly stated in the Torah, even if it is known to us that this sinner will not accept the rebuke—even if we inform him of the prohibition—nevertheless one is still required to protest and object to his actions. This is because all of Israel are guarantors for one another, and by protesting, one removes himself from that responsibility. Nevertheless, one should not rebuke him publicly more than once, and one should not repeatedly rebuke him in public, once it is clear he will not accept the rebuke. Regarding this the Sages said: “Just as it is a mitzvah to say something that will be heard, so too it is a mitzvah not to say something that will not be heard.” Nonetheless, one is obligated to rebuke him privately, even one hundred times, until the sinner rebukes him back and rejects the rebuke. Since the prohibition has been made known to him and he persists in transgressing it deliberately, every individual Jew is obligated to rebuke him, as it is stated: “You shall surely rebuke”—even one hundred times. If the sin is committed in private, he should initially be rebuked in private; if he does not abandon his ways, one embarrasses him publicly until he repents. However, if the sin is committed openly and publicly, he is rebuked immediately, so that the Name of Heaven not be desecrated.”; Rama 608:2; Rambam Mishneh Torah Mada Hilchos Deios 6:7 “One who sees his friend sinning or following a path that is not good, it is a mitzvah to return him to the right path and to inform him that he is sinning against himself through his wicked actions, as it says (Vayikra 19:17), ‘You shall surely rebuke your fellow.”; M”B 343:7; Shabbos 54b; 55a; Shavuos 39a; Erechin 16b; Rambam Teshuvah 4:2; Semag Asei 11; Kedoshim 19:17; Hagahos Maimanis on Rambam ibid letter Gimel; Tanya Chapter 32; Encyclopedia Talmudit ibid p. 169; Piskeiy Teshuvos 343:1 footnote 17; See Toras Hakatan [Rubinovitch] Chapter 6:9-16
Background: The halachic discussion regarding until what age a father is obligated to educate his child refers specifically to the unique mitzvah of chinuch, which applies only so long as the child is below the age of bar mitzvah. Since the child is not yet independently obligated in Torah mitzvot, the Torah assigns the primary responsibility for his mitzvah observance to the father through the mitzvah of chinuch. Once, however, the child reaches bar mitzvah, the mitzvah of Chinuch naturally falls away, because the child now becomes personally obligated in all Torah prohibitions and commandments in his own right. At that point, the father’s role does not diminish—rather, it changes category. From this stage onward, the father is no longer acting under the special framework of chinuch, but instead becomes subject to the broader, Torah‑level obligation that applies to every Jew: namely, the mitzvah to rebuke and protest wrongdoing when witnessing another Jew transgressing a prohibition. This applies for all ages. This mitzvah, which takes effect once the sinner is of mitzvah age, is known as the mitzvah of tochachah. Accordingly, once a child reaches bar mitzvah, the father joins the general obligation incumbent upon all Jews to intervene when witnessing sin. Far from being exempt, parents—who observe their children’s behavior more closely than anyone else—are in fact among those most responsible and best positioned to fulfill this mitzvah. In fact, this explains the Sages’ teaching that one who has the ability to protest the wrongdoing of members of his household and fails to do so is held responsible for their sins. This liability does not stem from the mitzvah of chinuch, which no longer applies once a person reaches the age of mitzvot, but rather from the independent biblical obligation of tochachah—the duty to rebuke and protest sin when one is able to do so. Thus, the termination of the mitzvah of chinuch at age thirteen does not mean that a parent may now ignore misconduct. On the contrary, the obligation is elevated: what was previously a rabbinic duty of training is now replaced by a biblical mandate of protest and moral correction, carrying significantly greater halachic weight.
The difference between the Mitzvah of Chinuch versus Tochacha that is upon the father: One may therefore justifiably ask: what, then, is the substantive difference between the mitzvah of chinuch and the mitzvah of tochachah, and why does the father recite the blessing of Baruch she‑petarani once the child reaches bar mitzvah, if he nevertheless remains obligated to rebuke his child on a biblical level? The answer is that the mitzvah of tochachah applies only when the person being rebuked is halachically capable of responsibility and potentially receptive to correction—that is, when there is a reasonable expectation that the rebuke may lead him to change his behavior. Where the individual will certainly not listen, the obligation to rebuke no longer applies, and one is not commanded to continue reprimanding him. This limitation is inherent to the mitzvah of tochachah. This stands in sharp contrast to the mitzvah of chinuch. In the case of chinuch, a parent cannot excuse himself by claiming that the child “will not listen.” Rather, so long as the child is below the age of mitzvot, the parent remains obligated to actively educate, guide, and, where necessary, enforce mitzvah observance, employing age‑appropriate methods to ensure compliance. Accordingly, when a child reaches bar mitzvah, the father’s obligation of chinuch—which is a unique, parental, and rabbinic duty—comes to an end, and the father therefore recites Baruch she‑petarani. From that point forward, the father’s continued responsibility operates within the framework of tochachah, which is a general, biblical obligation shared with all Jews and subject to its own conditions and limitations.
[11] Shabbos 54b; M”B 225:7
[12] Admur 156:7
[13] Rambam Hilchos Sota, last Halacha