https://halachipedia.com/api.php?action=feedcontributions&feedformat=atom&user=AaschreiHalachipedia - User contributions [en]2026-05-14T05:53:47ZUser contributionsMediaWiki 1.39.3https://halachipedia.com/index.php?title=Chinuch&diff=24041Chinuch2019-08-14T02:23:13Z<p>Aaschrei: </p>
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<div>Every father has an obligation to educate his children to fulfill mitzvot, even before they reach the age of [[Bar Mitzvah]]/Bat Mitzvah. The age at which this obligation begins varies according to the Mitzvah. Below are the details of this Mitzvah<br />
==D’Orayta or D’Rabanan?==<br />
The Mitzvah of Chinuch - to teach Torah to our children - is clearly a Mitzvah D’Orayta as explicitly stated: V’shinantam L’vanecha.<ref>Devarim 6 pasuk 7</ref> However, is the Mitzvah of chinuch - to instruct children to begin performing Mitzvot before they are of the age of Mitzvot - a mitzva D’Orayata or D’Rabanan?<br />
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#Rav Schneur Zalman of Liadi says that it is clearly a mitzvah D’rabanan because it is never mentioned in the Torah. <ref>Shulchun Aruch Harav Y.D. 246:1. see Sefer Chinuch Yisrael (p. 59) writes that Chinuch is a rabbinical Mitzvah, and quotes the Chaye Adam (66:1) who writes that this is a Mitzvah Midivrei Kabbalah (institution of the Nevi'im).</ref><br />
#However, Rav Meir Simchah of Dvinsk disagrees, citing Bereshit “For I have known him, to the end that he may command his children and his household after him”<ref>Bereshit Perek 18 pasuk 19 </ref> which he interprets to mean that Avraham was commanded to teach his household and children to perform the Mitzvot. This, however, is a general Mitzvah to teach children to appreciate Mitzvot. The Mitzvah to teach a child to perform each individual Mitzvah is D’Rabanan.<ref>Meshakh Ḥochmah Genesis 18:19 </ref><br />
#According to Rav Soloveitchik, although teaching children the Mitzvot is D’Rabanan, the Mitzvah of Chinuch is modeled after the biblical commandment of Sippur Yitziat Mitzrayim. This commandment to retell the story of our ancestors is extended, and, while there is a special commandment to tell over the story of Egypt, we must retell all of the Torah and Mitzvot to our children using all of the educational methods we follow in Sippur Yitziat Mitzrayim. <ref>Benjamin Zimmerman, The Educational Experience of Sippur Yitziat Mizrayim </ref><br />
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==At What Age?==<br />
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#The general age of when one starts to do mitzvos, is when the parents think that this child is mature enough to fulfill the whole mitzvah, even with its more complicated parts. <ref>See the examples on Sukkah 42a and Sukkah 28a</ref><br />
#The age of chinuch depends on the child's individual intelligence. Usually the age when a child is intelligent enough for mitzvos is 5 or 6 years of age. <ref>Mishnah Berurah 128:123.</ref><br />
##For Shabbat some say that the age of chinuch begins at age 4 or 5.<ref>Muktzeh: A Practical Guide (Rabbi Simcha Bunim Cohen p. 138)</ref><br />
#There are some mitzvos in which parents start training their children even before five years of age. But some mitzvos can be more complicated and parents should wait until children are older to train them.<ref>Mishnah Berurah 128:123 </ref><br />
#A child can make several mistakes before they can begin to execute the mitzvah properly. But if one does make a mistake trying to execute the mitzvah, the parents should not get frustrated with their kid and instead should encourage them to try again. <ref>Mishnah Berurah 343:3</ref><br />
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==Who is obligated in Chinuch?==<br />
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*There is a machloket in the commentaries regarding whether the mitzvah of chinuch is for the parent or the child.<br />
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#The book of Mishlei says that one should teach his child in a manner which will stick with him forever: “Train up a child in the way he should go, and even when he is old, he will not depart from it.” Rashi comments on this pasuk saying that depending on what you teach him those lessons will affect him the rest of his life. This means that the parent has the responsibility to teach the child life lessons. This belief would suggest that chinuch is a mitzvah for the father, because he is the one who will have the ability to affect his child's future.<ref>Mishlei (22:6) and Rashi there as cited in ShortVort written by D. Fine. Ritva Sukkah 2b s.v. amar rabbi yehuda and Mishna Brurah 343:2 cite Mishlei as the source for chinuch. </ref><br />
#Some rishonim hold that the son isn't obligated in mitzvot at all and it is only father who is obligated to train his son in mitzvot.<ref>Rashi (Brachot 20a s.v. ketanim), Ran (Megillah 6b s.v. rabbi yehuda) citing the Ramban, Ritva (Megillah 19b s.v. hakol), Tosfot Bava Kama 87a s.v. vkein</ref> However, others hold that the child himself is rabbinically obligated in mitzvot.<ref>Tosfot (Megillah 19b s.v. vrabbi yehuda), Tosfot (Brachot 20a s.v. vketanim), Rashba (Brachot 20a s.v. nashim)</ref><br />
#While the majority of the Poskim hold that Chinuch only applies to the father, some say it also applies to the mother. <ref>Mishna Brurah 343:2, Sefer Chinuch Yisrael (p. 61). See further in the Magen Avraham 343, Shulchan Aruch HaRav 343, Mishna Brurah 616:5, Aruch HaShulchan 343, and Pri Megadim E"A 225:5. <br />
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*The Gemara Nazir 28b writes that there is only an idea of a father training his son in being a nazir and not a mother. Reish Lakish understands that this is an example of chinuch. Tosfot Yeshanim (Yoma 82a s.v. ben) explicitly holds that there is no chinuch for a mother. Aruch Lener Sukkah 2b agrees. Ritva (Sukkah 2b s.v. amar rabbi yehuda) assumes that there is chinuch for a mother.</ref><br />
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==How Completely Must the Mitzvah Be Performed?==<br />
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*The obligation of chinuch is for a father to train his son to do mitzvot, before he is required. The question that arises is: can a father fulfill his obligation by training his children to learn the basics of the mitzvah or must a father teach his son to perform the mitzvot perfectly. There are many different views on how a father should approach this issue.<br />
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#Some examples of cases of chinuch are with a lulav and with tzitzit. While the obligation of chinuch is only fulfilled if you give your child a perfectly kosher lulav and pair of tzitzit, you don’t have to give your child lulav hadar. In addition, you also don’t have to teach your child to have kavanah while performing the mitzvah. From this, we can infer that while it is important to teach your child to not perform the mitzvah in a non-kosher way, it is also not necessary to make your child fully enthralled in all aspects of the mitzvah.<ref>Fine, D. "The Mitzvah of Chinuch Explored." Shortvort. N.p., n.d. Web. 11 Feb. 2016.</ref><br />
#There is a dispute whether a father fulfills his obligation when letting his child use a borrowed lulav for sukkot.<ref>Mishna Brurah 628:28</ref> This question revolves around whether the nature of the obligation of chinuch was to train the child to do mitzvot when he gets older in which case it would suffice or was it that the rabbis imposed an obligation upon the child to do mitzvot before he becomes Biblically obligated.<ref>Rav Moshe Feinstein in Igrot Moshe YD 1:224. See Ritva (Sukkah 2b s.v. amar rabbi yehuda) who says that a sukkah above 20 amot is invalid for chinuch and concludes that the mitzvah of chinuch has to be fulfilled in a complete fashion.</ref><br />
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==Until When?==<br />
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#Although the primary purpose of Chinuch is to train children when they are young so that they continue to perform the Mitzvot during adulthood, the parents' obligation does not end when a child reaches bar or bat mitzvah. A parent must make sure that the child continues to adhere to all biblical or rabbinic laws even after maturity. <ref>Children in Halacha pg. 8 </ref><br />
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==Daily Mitzvot==<br />
===Prayer===<br />
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#Regarding a child's obligation to pray, see the [[Obligation_to_pray#Children| Children's obligation to Pray]] page.<br />
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===Berachot===<br />
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#Children should be taught to say berachot before food at the age of 5, or when the children are able to say it properly. However many people have different customs to start having children say berachot at an earlier age. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>, שלחן ערוך א”ח רט”ו:ג as cited in Singer, Shmuel. "A Parent's Guide to Teaching Children Mitzvot." Google Books. Shmuel Singer, n.d. Web. 01 Feb. 2016. <https://books.google.com/books?id=55NdTR7HfYAC&pg=PA20&lpg=PA20&dq=age%2Bchildren%2Bberachot&source=bl&ots=zwGJnqECD_&sig=xSHlovDBimMjahI64ia2ltu_5ho&hl=en&sa=X&ved=0ahUKEwjHopOi39bKAhUBLyYKHRqADUEQ6AEIHDAA#v=onepage&q=age%20children%20berachot&f=false>. <br />
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*Yalkut Yosef (Chinuch p. 20) quotes the Chikrei Lev who proves that there is chinuch even on mitzvot derabanan, as the gemara Rosh Hashana 29b indicates that a person should teach his son how to make hamotzei before eating bread.</ref><br />
#Some say that children from the age of 6 should say Birkat Hamazon.<ref>Shulchan Aruch O.C. 18:2. Also see Rabbi Mansour on dailyhalacha.com writes that parents should ensure that children from the age of 6 say Birkat HaMazon. </ref> Some say that a child who is unable to recite the regular text of Birkat Hamazon should recite an abbreviated version.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 28) based on M.B. 187:4. Sefer Chinuch Yisroel page 93 says it is not right to teach a child to only say the first bracha as that is teaching them to do the wrong thing and it may be a blessing in vain. See also Rav Elyashiv (V'Zos HaBracha 20:3)</ref> Others say, he should be taught to say as much as he can.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo Tefillah 1:8) explains that we don't usually say the abbreviated text, so we shouldn't teach children differently than the normal practice.</ref><br />
#In order to teach children what berachot they should say and how they should say them, anyone<ref>M.B. 167:93 says this is not limited to parents, but one may help any child who cannot make a bracha on their own</ref> may show/teach the children by saying the full berachot for the child even where the child doesn't presently have to make that bracha.<ref>Shulchan Aruch O.C. 167:19. M.B. 215:14 says even a teacher can mention the name of Hashem to teach children.<br />
See Chanoch L’Naar (14:4). As cited in "CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>.</ref> Some say that when possible, the adult should just begin pronouncing the name of God, and have the child pronounce the entire Name.<ref>Aishel Avraham 167:19</ref><br />
#A parent is allowed to answer “amen” to berachot that are said by a child at the proper time, but not when it is just for practice.<ref>Shulchan Aruch O.C. 215:3 </ref><br />
##Some limit this to answering "amen" to a child who has reached the age of chinuch,<ref>M.B. 215:16 and Aruch HaShulchan 215:2. Rav Simcha Bunim Cohen (Children in Halacha page 22 footnote 6) explains that since the child has not reached the age of chinuch, it is not a bracha and therefore one shouldn't answer amen.</ref> but others allow answering "amen" even to a child before the age of chinuch. The custom is to answer even to younger children.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 22) quoting from Shmirat Shabbat KiHilchita Mahdura Kama 32:193 explains that it is teaching children to answer Amen after brachot. </ref><br />
#Children that are older than five or six, or whatever age the accepted custom says, and get up in the middle of the night, should not eat unless they said the proper berachot beforehand. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref><br />
#While there is a prohibition in saying G-d's Name (Ado-nai) when it is isn't warranted, the prohibition is waived when being used in the process of Chinuch. Therefore, it is permitted (obligatory, rather) to say the full [[Brachot|Bracha]], with Shem and Malchut, in order to teach a child how and when to say what [[Brachot]].<ref>The Gemara (Brachot 53b) says that one doesn’t say amen after the [[Brachot|Bracha]] of a katan when he is just saying a [[Brachot|Bracha]] as he is being taught the Brachot. The Rambam (Brachot 1:15) codifies as halacha. The Kesef Mishna there writes that it’s clearly implied that the teacher is permitted to say the Brachot with Hashem’s name to teach the children how to say the Brachot and when the children repeat the [[Brachot|Bracha]] after him, since the [[Brachot|Bracha]] is only for Chinuch, one doesn’t answer amen. Shulchan Aruch 215:3 rules that if a child is saying a [[Brachot|Bracha]] as he is learning from his teacher one doesn’t answer amen, but if a child says a [[Brachot|Bracha]] in order to exempt himself from some obligation (meaning saying a [[Brachot|Bracha]] when he is obligated to say it), then one should answer amen.<br />
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*Mishna Brurah 215:14 writes that it is permitted for the teacher to say the Brachot with Hashem’s name to teach the children how to say the Brachot. Although saying a [[Brachot|Bracha]] for Chinuch is permitted, saying a [[Brachot|Bracha]] as one is learning such as an adult who finds the text of a [[Brachot|Bracha]] in the gemara as he is learning should not say the [[Brachot|Bracha]] with Hashem’s name as one is reading the gemara. However, Yalkut Yosef 215:15 writes that in order to teach a child how to say Brachot one may say them with Hashem’s name, however, once the child knows how to make a [[Brachot|Bracha]] and he just needs help in saying the [[Brachot|Bracha]] one should say it without Hashem’s name.</ref><br />
#With regards to Birkat HaGomel see [[Birkat_HaGomel#Who_is_obligated_to_make_Birchat_HaGomel.3F|Birkat HaGomel page]].<br />
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===Talit Katan===<br />
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#One should buy a talit katan for a child who has reached the age of chinuch.<ref>Shulchan Aruch O.C. 17:3<br />
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Aruch HaShulchan 17:5 asks why one is obligated to buy his child a talit as the mitzvah of tzitzit is limited to one who is wearing a four cornered garment. So if one doesn't have the garment, there is no requirement? Rav Simcha Bunim Cohen (Children in Halacha page 15 footnote 8) quotes the Bach s.v. katan that since the custom is that everyone wears tzitzit, one is obligated in chinuch of this custom as well.<br />
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#There are a variety of opinions for the age of chinuch for talit katan<br />
##Some say it is six or seven.<ref>Bach 16 s.v. umah shekasiv rabbaynu</ref><br />
##Others says that it is nine.<ref>Magen Avraham 16:1. Rav Moshe Feinstein (Igrot Moshe Y.D. 3:52:2) says that under the age of nine, the talit katan does not need the proper measurements. Aruch HaShulchan 16:5 says a talit katan has no shiur.</ref><br />
##The common custom is from the age of three.<ref>Sharay Teshuva 17:2 and Aruch HaShulchan 17:5</ref><br />
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===Washing Hands===<br />
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#Children that have not reached the age of bar or bat mitzvah are required to wash their hands before eating bread. Even though washing hands is a mitzvah derabanan, it is a mitzvah of chinuch to teach kids mitzvot that are derabanan. <ref>Yalkut Yosef Dinei [[Netilat Yadayim]], Birkat Hamazon, [[Brachot]], [[Mincha]] and [[Arvit]] page 13-14 based on the Yerushalmi in Megilla 2:5 that [[chinuch]] of children applies to rabbinic laws as cited in [[Netilat Yadayim for a Meal]]. <br />
<br /> An important lesson about chinuch in general can be learned from a story about trying to teach one’s son to wash before eating. It talks about a little kid who did not wash before eating bread. This infuriated his dad so he went to get something to hit him with. When he wound up to hit his son, his wife immediately stopped him and reminded him that he does not wash before eating bread either, thus he should be the one that is hit. The lesson is that if you want to successfully teach your children mitzvot, you have to take ownership and do the mitzvah as well. "חינוך לדורות - חינוך במעשים." <http://raktora.50webs.com/hinuh1.htm>.</ref><br />
#One opinion is that even when the child is being spoon fed because he does not have the motor skills to feed himself yet, he still is required to wash for bread when he eats more than a Kezayit. <ref>הרב אבישלום מונייצר שליט''א. "ילדים כהלכה." ילדים כהלכה. ''</ref><br />
#Harav Adir Cohen says that when the child can say the bracha they should wash their hands before eating bread. Since in many kindergarten and nursery classrooms they have posters of the bracha on the wall, they have already memorized it when they are young. Therefore, they should be able to wash by then. <ref>הרב אדיר הכהן שליט"א. " חינוך לנטילת ידים לילדים." חינוך לנטילת ידים לילדים. </ref><br />
#Children that have reached the age of chinuch should be trained to wash their hands upon rising in the morning and they should not touch food before washing hands.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 14). Shulchan Aruch haRav 4:2. M.B. 4:10 says that one should be careful with young children, and doesn't clarify if this is only once they reach the age of chinuch</ref> Some say parents should try and wash the hands of their children, regardless of their age.<ref>Shulchan Aruch haRav 4:2 says one should be careful starting after the brit milah to wash his son's hands. Shut Tzitz Eliezer 7:2:10 says there is no obligation before the age of chinuch, but to get the child into a good habit, it is advisable to wash his hands even before the age of chinuch. However, do not put pressure on the child, but do it pleasantly as there is no issue if they touch food. Halichos Bas Yisroel perek 1 footnote 22 quotes in the name of Rav Moshe Feinstein that although it is not required, it is a good idea to wash the hands of your children even before the age of chinuch.</ref><br />
#Children who have reached the age of chinuch should be trained to wash their hands after going to the bathroom or touching parts of their body that are generally covered.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 15). Chinuch Yisroel page 63. <br />
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Shut Tzitz Eliezer 7:2:4 says one can still learn with a child who touches their scalp or shoes.</ref><br />
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==Bringing Children to Shul== <br />
There is a lot of controversy over the issue of bringing your kids to shul. Is it a positive thing that will be positive for their future or will it be a distraction to others and a negative outlook on shul for the child?<br />
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#Some say that bringing children to shul before they are ready infuses them with spirituality just like a bris milah is given to a child before the age of chinuch because it infuses him with spirituality. <ref>[http://www.aish.com/jl/jewish-law/daily-living/4-Children-and-Halacha.html Rabbi Shraga Simmons] </ref><br />
#The gemara writes that the reason why children were also supposed to assemble at hakhel was to ‘bring reward to those who brought them’. Tosafot comments that this is the source for bringing children to shul.<ref>Chagigah 3a</ref><br />
#The Shla hakadosh was frustrated by people who brought kids to shul who were not yet old enough to be in shul without making disruptions and bothering the shul. This will leave an impression on the child and he will feel distaste towards the shul as an adult because of it. <ref>Mishnah Berurah 98:3 who quotes the Shla Hakadosh:</ref><br />
#The Mishna Berura writes that one shouldn’t daven with a young child in front of himm as the child will likely distract him.<ref>Mishna Berura 96:4</ref><br />
#The Shulchan Aruch writes that children should listen to the megilla being read on Purim. The Mishna Berura writes that this is only applicable to children who have reached the age of chinuch. The Chafetz Chaim bemoans the unfortunate reality that many parents bring their younger children who disturb everyone else. <ref>The Shulchan Aruch (OC 689:1-3)</ref><br />
#One should not kiss a young child in shul.<ref>Rama O.C. 98:1 quotes Shut Binyamin Zev 163 that explains the reason is, so that one realizes that there is no love like the love one has for Hashem. See Sefer Chasidim 255<br />
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Rav Ovadya Yosef (Shut Yichaveh Daas 4:12) says that this applies to both young and old children and even to other people. However, he says that the custom to kiss a rav or father on the hand is definitely permitted. He explains that they are different as there is a mitzvah to honor them, so giving them honor is a form of honoring Hashem.</ref> Some limit this to the time of prayer.<ref>Rav Michel Sherkin (Meged Givot Olam Chelek 1 page 92) says Rav Moshe Feinstein felt that this prohibition is limited to the time of tefillah (as discussed by the Gra O.C. 98:1 by the fact that the Rama has this halcha in Hilchot Tefillah, not Hilchot Bet Hakneset).</ref> Others do not accept this distinction.<ref>Rav Hershel Schachter quoted by his son <nowiki>https://www.yutorah.org/sidebar/lecture.cfm/802649/rabbi-shay-schachter/kissing-our-children-in-shul/</nowiki> at 2:20</ref><br />
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==A Kohen Becoming Tamei==<br />
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#Hacham Ovadia Yosef says a kohen’s wife who is pregnant while she knows it's a male is allowed to go to cemeteries while pregnant because the fetus is considered to be a part of the mother. <ref>dailyhalacha.com</ref> Rav Elyashiv says that a kohen’s wife who is giving birth to a male needs to make sure the hospital is one where the child won't become tamei after being born. <ref>dailyhalacha.com</ref><br />
#A kohen must never become Tamei, so as a baby it is the parent's responsibility to keep the baby from being near dead bodies.<ref>dinonline.org</ref><br />
#Once the Kohen is old enough and mature enough to be taught the obligation of not becoming tamei the responsibility to keep the child from becoming Tamei falls off the parents and on the child <ref>dinonline.org</ref><br />
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==Shabbat==<br />
===Kiddush and Havdalah===<br />
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#When a child is able to understand when it is Shabbat, then he or she must hear kiddush and havdalah. Understanding that it is Shabbos does not mean that he or she only says good shabbos and that’s all; rather a kid must understand that it’s the 7th day and it’s the rest day and not a day to do work. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly. See M.B. 269:1</ref><br />
#When a child is of that age, parents must make sure to call the child to the table to hear kiddush. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref> However, unlike adults, children are permitted to eat before kiddush is recited.<ref>M.B. 269:1</ref><br />
#If a child goes to sleep before hearing havdallah or Kiddush on Friday night and it is past the child’s normal bedtime, some say it is not necessary to wake him or her up for Kiddush/Havdalah.<ref>Rav Shlomo Zalman Aurebach as cited in Rabbi Dovid Ostroff, The Shabbos Weekly</ref> Others say that on Friday night, the child may say Kiddush before going to sleep after [[plag haMincha]].<ref>Rav Simcha Bunim Cohen (Children in Halacha page 58) </ref> Others suggest that if the child did not say kiddush on Friday night or havdallah, he should say the Friday night text for the Shabbos morning kiddush and havdallah when he wakes up on Sunday morning.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 58) quoting from Sefer Chinuch Yisroel page 99. Rav Cohen says that we have an obligation of chinuch even for bdieved situations. Our children have to know what to do when they grow up and this situation occurs.</ref><br />
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===Kavod Shabbat===<br />
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#Children who have reached the age of chinuch should be taught to assist in preparing for shabbat.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 55)</ref><br />
#Children who have reached the age of chinuch should be given special clothes for shabbat.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 56)</ref><br />
#The obligation to light candles before shabbat can be fulfilled by one member of the house lighting. Nevertheless, some have the custom for the young girls to light their own candles.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 56) quoting from Aruch HaShulchan 263:7</ref><br />
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===Melacha on Shabbat===<br />
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#On shabbat, a parent cannot tell a kid to do melacha<br />
#According to one opinion, you can have a child do melacha for you if it is only an issur derabanan<ref>Turei Zahav as cited in A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer</ref> According to most opinions you may not ask a child to do a melacha for you under any circumstances even melacha derabanan. <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#Even though one cannot ask a child to do melacha, if a young child is playing with a toy that makes noise on shabbat, you don’t have to tell the kid to stop if he is too young to understand the laws of shabbat <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#But, if a kid is old enough to understand which actions are forbidden and which are allowed to do on shabbat, then you must stop him from doing melacha <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
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==Holidays==<br />
===The Seder===<br />
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#The age a child should be kept up for the whole pesach seder is when he can fully understand the mitzvah and the story of Egypt. This of course varies depending on how the child matures, but for most it is between age 5-7.<ref>Shulchan Aruch Orech Chaim 472:15. Shulchan Aruch Harav 472:25</ref><br />
#A child should drink the four cups when he can understand, even just a little bit, the story of Egypt; he does not, however, need to drink the same amount as an adult but rather a child-size cheek full <ref>The Laws of Pesach on www.neveh.org </ref><br />
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===Lulav===<br />
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#Children are chayav to perform the mitzvah of lulav when they are able to shake the lulav <ref>Gemara sukkah 42a</ref><br />
#The Turei Zahav says that a parent should buy his son his own set of lulav if he is able to do it, and the father has the financial means to do it.<br />
#if you are going to buy your child a lulav, it is preferable, if they are going to make a bracha on it, that it be kosher. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.53. Print.</ref><br />
#Although the lulav should be kosher, according to some, on the first day of Sukkot a child does not have to own his lulav like adults do. According to others, a child should also use a lulav that he owns. Therefore, the child should use the lulav after all adults have used the lulav, because a child can acquire a lulav from an adult, but cannot transfer it back to the adult’s ownership.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.59. Print.</ref><br />
#The child is not able to give back the lulav because he is unable to understand the practices of business enough to give back the lulav. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 53 . Print.</ref><br />
#You can have your child use the non-kosher set of lulav but you do not fulfill the mitzvah of chinuch. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 61-63. Print.</ref><br />
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===Fasting===<br />
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#There is a minhag for a boy to fast 3 fasts prior to his Bar Mitzvah.<ref>Rav Nevinsal (B'Yitzchak Yikare 550:1) comments that the minhag ashkenaz is for a boy to fast 3 times prior to his bar mitzvah, though he doesn't know the basis for this minhag.</ref><br />
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==Torah Study==<br />
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#The Torah study of pure children is very precious before Hashem and it provides spiritual protection to the whole world.<ref>The Gemara Shabbat 119a quotes Reish Lakish as saying that the world stands on the merit of the children's torah study. Furthermore, says the Gemara, a city which doesn't have its children studying Torah is going to be destroyed.</ref><br />
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==Chinuch Attitude==<br />
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#A life devoted to Hashem is the most pleasurable and fulfilling one. Therefore, the Chinuch stage must be pleasing and joyful for children. The proper attitude and approach for children to learn is through "Darchei No'am" (pleasant ways). <ref>Rambam in his introduction to Perek Chelek elaborates on how a child should be given sweets to encourage him to learn, as he gets older he should be given bigger prizes until eventually he will appreciate the value of the Torah itself and be motivated to learn it for no other reason </ref><br />
#A parent and/or teacher should generally be careful not to be excessively forceful. There are several cases where Talmudic personalities praised their behavior of not being "makpid"(strict) in their home over their wives and children even though they lived a life filled with mitzvot <ref>Gitin 7a</ref><br />
#The gedolim have all agreed that hitting children in the name of chinuch is forbidden.<ref>Rav Wolbe in Biyan Uzeriya Bechinuch. Rav Kook in Ayn Ayah Brachot 7a:70</ref><br />
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==Feeding a Child Something Forbidden==<br />
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#It is forbidden to feed a child something that is forbidden, whether it is forbidden from the Torah or rabbinically.<ref>The Rambam Machalot Asurot 17:27 holds that it is forbidden to feed a child something forbidden whether that prohibition is from the Torah or rabbinic. The Rashba responsa 1:92 argues that it is permitted as long as it is only rabbinic yet he cautioned that he didn't rule like that in practice. Ran Yoma 1a quotes the Rashba. The Shulchan Aruch 343:1 holds like the Rambam.</ref><br />
#It is permitted to feed a baby milk an hour after they finished eating meat even though the minhag is to not to have milk after meat for several hours.<ref>Chelkat Yakov YD 1:16 is lenient to permit a baby to drink milk after eating meat since it is only a minhag and since a minhag is based on a vow it a child's vows aren't effective. However, he limits this leniency to this context and only permits in conjunction with the fact that a baby is considered like a choleh shein bo sakana if they need to drink milk for health. Yabia Omer YD 1:4 is lenient after an hour but adds that perhaps there's no prohibition of feeding a child something forbidden if it is only an external prohibition and not a prohibition of the food itself.</ref><br />
#Many poskim are lenient even for Ashkenazim to feed a child who needs to eat kitniyot on Pesach for health reasons since it is only a minhag.<ref>Shem Aryeh EH 95 writes that there's no issue with feeding a child below chinuch something (latfiso byadayim) that is only a chumra and not even a rabbinic prohibition. He is writing about not eating dried fruits on Pesach which was a certain minhag. The Sdei Chemed Chametz Umatzah 6:6 quotes it regarding Kitniyot. Siach Yitzchak responsa 210 agrees. Yechave Daat 1:9 agrees. He quotes Kol Mevaser 778, Agudat Ezov 12 who also agree that there's no prohibition of feeding a child something that's only a minhag. Agudat Ezov is lenient even with bishul akum. Sdei Chemed Asifat Zekenim Bishul Goyim 15 quotes that.</ref><br />
#Putting a diaper on a baby on Shabbat that has a color strip which changes colors when the baby goes to the bathroom is permitted.<ref>Rav Nissim Karelitz in Chut Shani Shabbat v. 4 p. 287 writes that it is permitted to put a diaper on a baby that is going to change colors when the baby goes to the bathroom and it isn't considered causing your baby to do a melacha of coloring on Shabbat. The reason is that when the diaper is put on there's no change and when the baby goes to the bathroom he is mitasek and there's no issue of causing your child to do a melacha as a mitasek.</ref><br />
#Feeding your child a cookie with letters on it on Shabbat is permitted.<ref>Mishna Brurah on 340:3 writes that it is permitted to give your child a cookie with letters on it even though for an adult it is forbidden to eat it since it will erase the letters. Chut Shani Shabbat v. 4 p. 293 explains that it is permitted since erasing the letters is at worst derabbanan and also some poskim permit it altogether. Also, there's no problem of causing your child to do something forbidden if it is a pesik reisha unless the child realizes that he's doing it for the benefit of the child.</ref><br />
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==Sources==<br />
<references /><br />
[[Category:Lifecycles]]</div>Aaschreihttps://halachipedia.com/index.php?title=Chinuch&diff=24040Chinuch2019-08-14T02:00:31Z<p>Aaschrei: </p>
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<div>Every father has an obligation to educate his children to fulfill mitzvot, even before they reach the age of [[Bar Mitzvah]]/Bat Mitzvah. The age at which this obligation begins varies according to the Mitzvah. Below are the details of this Mitzvah<br />
==D’Orayta or D’Rabanan?==<br />
The Mitzvah of Chinuch - to teach Torah to our children - is clearly a Mitzvah D’Orayta as explicitly stated: V’shinantam L’vanecha.<ref>Devarim 6 pasuk 7</ref> However, is the Mitzvah of chinuch - to instruct children to begin performing Mitzvot before they are of the age of Mitzvot - a mitzva D’Orayata or D’Rabanan?<br />
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#Rav Schneur Zalman of Liadi says that it is clearly a mitzvah D’rabanan because it is never mentioned in the Torah. <ref>Shulchun Aruch Harav Y.D. 246:1. see Sefer Chinuch Yisrael (p. 59) writes that Chinuch is a rabbinical Mitzvah, and quotes the Chaye Adam (66:1) who writes that this is a Mitzvah Midivrei Kabbalah (institution of the Nevi'im).</ref><br />
#However, Rav Meir Simchah of Dvinsk disagrees, citing Bereshit “For I have known him, to the end that he may command his children and his household after him”<ref>Bereshit Perek 18 pasuk 19 </ref> which he interprets to mean that Avraham was commanded to teach his household and children to perform the Mitzvot. This, however, is a general Mitzvah to teach children to appreciate Mitzvot. The Mitzvah to teach a child to perform each individual Mitzvah is D’Rabanan.<ref>Meshakh Ḥochmah Genesis 18:19 </ref><br />
#According to Rav Soloveitchik, although teaching children the Mitzvot is D’Rabanan, the Mitzvah of Chinuch is modeled after the biblical commandment of Sippur Yitziat Mitzrayim. This commandment to retell the story of our ancestors is extended, and, while there is a special commandment to tell over the story of Egypt, we must retell all of the Torah and Mitzvot to our children using all of the educational methods we follow in Sippur Yitziat Mitzrayim. <ref>Benjamin Zimmerman, The Educational Experience of Sippur Yitziat Mizrayim </ref><br />
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==At What Age?==<br />
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#The general age of when one starts to do mitzvos, is when the parents think that this child is mature enough to fulfill the whole mitzvah, even with its more complicated parts. <ref>See the examples on Sukkah 42a and Sukkah 28a</ref><br />
#The age of chinuch depends on the child's individual intelligence. Usually the age when a child is intelligent enough for mitzvos is 5 or 6 years of age. <ref>Mishnah Berurah 128:123.</ref><br />
##For Shabbat some say that the age of chinuch begins at age 4 or 5.<ref>Muktzeh: A Practical Guide (Rabbi Simcha Bunim Cohen p. 138)</ref><br />
#There are some mitzvos in which parents start training their children even before five years of age. But some mitzvos can be more complicated and parents should wait until children are older to train them.<ref>Mishnah Berurah 128:123 </ref><br />
#A child can make several mistakes before they can begin to execute the mitzvah properly. But if one does make a mistake trying to execute the mitzvah, the parents should not get frustrated with their kid and instead should encourage them to try again. <ref>Mishnah Berurah 343:3</ref><br />
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==Who is obligated in Chinuch?==<br />
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*There is a machloket in the commentaries regarding whether the mitzvah of chinuch is for the parent or the child.<br />
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#The book of Mishlei says that one should teach his child in a manner which will stick with him forever: “Train up a child in the way he should go, and even when he is old, he will not depart from it.” Rashi comments on this pasuk saying that depending on what you teach him those lessons will affect him the rest of his life. This means that the parent has the responsibility to teach the child life lessons. This belief would suggest that chinuch is a mitzvah for the father, because he is the one who will have the ability to affect his child's future.<ref>Mishlei (22:6) and Rashi there as cited in ShortVort written by D. Fine. Ritva Sukkah 2b s.v. amar rabbi yehuda and Mishna Brurah 343:2 cite Mishlei as the source for chinuch. </ref><br />
#Some rishonim hold that the son isn't obligated in mitzvot at all and it is only father who is obligated to train his son in mitzvot.<ref>Rashi (Brachot 20a s.v. ketanim), Ran (Megillah 6b s.v. rabbi yehuda) citing the Ramban, Ritva (Megillah 19b s.v. hakol), Tosfot Bava Kama 87a s.v. vkein</ref> However, others hold that the child himself is rabbinically obligated in mitzvot.<ref>Tosfot (Megillah 19b s.v. vrabbi yehuda), Tosfot (Brachot 20a s.v. vketanim), Rashba (Brachot 20a s.v. nashim)</ref><br />
#While the majority of the Poskim hold that Chinuch only applies to the father, some say it also applies to the mother. <ref>Mishna Brurah 343:2, Sefer Chinuch Yisrael (p. 61). See further in the Magen Avraham 343, Shulchan Aruch HaRav 343, Mishna Brurah 616:5, Aruch HaShulchan 343, and Pri Megadim E"A 225:5. <br />
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*The Gemara Nazir 28b writes that there is only an idea of a father training his son in being a nazir and not a mother. Reish Lakish understands that this is an example of chinuch. Tosfot Yeshanim (Yoma 82a s.v. ben) explicitly holds that there is no chinuch for a mother. Aruch Lener Sukkah 2b agrees. Ritva (Sukkah 2b s.v. amar rabbi yehuda) assumes that there is chinuch for a mother.</ref><br />
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==How Completely Must the Mitzvah Be Performed?==<br />
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*The obligation of chinuch is for a father to train his son to do mitzvot, before he is required. The question that arises is: can a father fulfill his obligation by training his children to learn the basics of the mitzvah or must a father teach his son to perform the mitzvot perfectly. There are many different views on how a father should approach this issue.<br />
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#Some examples of cases of chinuch are with a lulav and with tzitzit. While the obligation of chinuch is only fulfilled if you give your child a perfectly kosher lulav and pair of tzitzit, you don’t have to give your child lulav hadar. In addition, you also don’t have to teach your child to have kavanah while performing the mitzvah. From this, we can infer that while it is important to teach your child to not perform the mitzvah in a non-kosher way, it is also not necessary to make your child fully enthralled in all aspects of the mitzvah.<ref>Fine, D. "The Mitzvah of Chinuch Explored." Shortvort. N.p., n.d. Web. 11 Feb. 2016.</ref><br />
#There is a dispute whether a father fulfills his obligation when letting his child use a borrowed lulav for sukkot.<ref>Mishna Brurah 628:28</ref> This question revolves around whether the nature of the obligation of chinuch was to train the child to do mitzvot when he gets older in which case it would suffice or was it that the rabbis imposed an obligation upon the child to do mitzvot before he becomes Biblically obligated.<ref>Rav Moshe Feinstein in Igrot Moshe YD 1:224. See Ritva (Sukkah 2b s.v. amar rabbi yehuda) who says that a sukkah above 20 amot is invalid for chinuch and concludes that the mitzvah of chinuch has to be fulfilled in a complete fashion.</ref><br />
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==Until When?==<br />
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#Although the primary purpose of Chinuch is to train children when they are young so that they continue to perform the Mitzvot during adulthood, the parents' obligation does not end when a child reaches bar or bat mitzvah. A parent must make sure that the child continues to adhere to all biblical or rabbinic laws even after maturity. <ref>Children in Halacha pg. 8 </ref><br />
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==Daily Mitzvot==<br />
===Prayer===<br />
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#Regarding a child's obligation to pray, see the [[Obligation_to_pray#Children| Children's obligation to Pray]] page.<br />
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===Berachot===<br />
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#Children should be taught to say berachot before food at the age of 5, or when the children are able to say it properly. However many people have different customs to start having children say berachot at an earlier age. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>, שלחן ערוך א”ח רט”ו:ג as cited in Singer, Shmuel. "A Parent's Guide to Teaching Children Mitzvot." Google Books. Shmuel Singer, n.d. Web. 01 Feb. 2016. <https://books.google.com/books?id=55NdTR7HfYAC&pg=PA20&lpg=PA20&dq=age%2Bchildren%2Bberachot&source=bl&ots=zwGJnqECD_&sig=xSHlovDBimMjahI64ia2ltu_5ho&hl=en&sa=X&ved=0ahUKEwjHopOi39bKAhUBLyYKHRqADUEQ6AEIHDAA#v=onepage&q=age%20children%20berachot&f=false>. <br />
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*Yalkut Yosef (Chinuch p. 20) quotes the Chikrei Lev who proves that there is chinuch even on mitzvot derabanan, as the gemara Rosh Hashana 29b indicates that a person should teach his son how to make hamotzei before eating bread.</ref><br />
#Some say that children from the age of 6 should say Birkat Hamazon.<ref>Shulchan Aruch O.C. 18:2. Also see Rabbi Mansour on dailyhalacha.com writes that parents should ensure that children from the age of 6 say Birkat HaMazon. </ref> Some say that a child who is unable to recite the regular text of Birkat Hamazon should recite an abbreviated version.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 28) based on M.B. 187:4. Sefer Chinuch Yisroel page 93 says it is not right to teach a child to only say the first bracha as that is teaching them to do the wrong thing and it may be a blessing in vain. See also Rav Elyashiv (V'Zos HaBracha 20:3)</ref> Others say, he should be taught to say as much as he can.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo Tefillah 1:8) explains that we don't usually say the abbreviated text, so we shouldn't teach children differently than the normal practice.</ref><br />
#In order to teach children what berachot they should say and how they should say them, anyone<ref>M.B. 167:93 says this is not limited to parents, but one may help any child who cannot make a bracha on their own</ref> may show/teach the children by saying the full berachot for the child even where the child doesn't presently have to make that bracha.<ref>Shulchan Aruch O.C. 167:19. M.B. 215:14 says even a teacher can mention the name of Hashem to teach children.<br />
See Chanoch L’Naar (14:4). As cited in "CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>.</ref> Some say that when possible, the adult should just begin pronouncing the name of God, and have the child pronounce the entire Name.<ref>Aishel Avraham 167:19</ref><br />
#A parent is allowed to answer “amen” to berachot that are said by a child at the proper time, but not when it is just for practice.<ref>Shulchan Aruch O.C. 215:3 </ref><br />
##Some limit this to answering "amen" to a child who has reached the age of chinuch,<ref>M.B. 215:16 and Aruch HaShulchan 215:2. Rav Simcha Bunim Cohen (Children in Halacha page 22 footnote 6) explains that since the child has not reached the age of chinuch, it is not a bracha and therefore one shouldn't answer amen.</ref> but others allow answering "amen" even to a child before the age of chinuch. The custom is to answer even to younger children.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 22) quoting from Shmirat Shabbat KiHilchita Mahdura Kama 32:193 explains that it is teaching children to answer Amen after brachot. </ref><br />
#Children that are older than five or six, or whatever age the accepted custom says, and get up in the middle of the night, should not eat unless they said the proper berachot beforehand. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref><br />
#While there is a prohibition in saying G-d's Name (Ado-nai) when it is isn't warranted, the prohibition is waived when being used in the process of Chinuch. Therefore, it is permitted (obligatory, rather) to say the full [[Brachot|Bracha]], with Shem and Malchut, in order to teach a child how and when to say what [[Brachot]].<ref>The Gemara (Brachot 53b) says that one doesn’t say amen after the [[Brachot|Bracha]] of a katan when he is just saying a [[Brachot|Bracha]] as he is being taught the Brachot. The Rambam (Brachot 1:15) codifies as halacha. The Kesef Mishna there writes that it’s clearly implied that the teacher is permitted to say the Brachot with Hashem’s name to teach the children how to say the Brachot and when the children repeat the [[Brachot|Bracha]] after him, since the [[Brachot|Bracha]] is only for Chinuch, one doesn’t answer amen. Shulchan Aruch 215:3 rules that if a child is saying a [[Brachot|Bracha]] as he is learning from his teacher one doesn’t answer amen, but if a child says a [[Brachot|Bracha]] in order to exempt himself from some obligation (meaning saying a [[Brachot|Bracha]] when he is obligated to say it), then one should answer amen.<br />
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*Mishna Brurah 215:14 writes that it is permitted for the teacher to say the Brachot with Hashem’s name to teach the children how to say the Brachot. Although saying a [[Brachot|Bracha]] for Chinuch is permitted, saying a [[Brachot|Bracha]] as one is learning such as an adult who finds the text of a [[Brachot|Bracha]] in the gemara as he is learning should not say the [[Brachot|Bracha]] with Hashem’s name as one is reading the gemara. However, Yalkut Yosef 215:15 writes that in order to teach a child how to say Brachot one may say them with Hashem’s name, however, once the child knows how to make a [[Brachot|Bracha]] and he just needs help in saying the [[Brachot|Bracha]] one should say it without Hashem’s name.</ref><br />
#With regards to Birkat HaGomel see [[Birkat_HaGomel#Who_is_obligated_to_make_Birchat_HaGomel.3F|Birkat HaGomel page]].<br />
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===Talit Katan===<br />
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#One should buy a talit katan for a child who has reached the age of chinuch.<ref>Shulchan Aruch O.C. 17:3<br />
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Aruch HaShulchan 17:5 asks why one is obligated to buy his child a talit as the mitzvah of tzitzit is limited to one who is wearing a four cornered garment. So if one doesn't have the garment, there is no requirement? Rav Simcha Bunim Cohen (Children in Halacha page 15 footnote 8) quotes the Bach s.v. katan that since the custom is that everyone wears tzitzit, one is obligated in chinuch of this custom as well.<br />
</ref><br />
#There are a variety of opinions for the age of chinuch for talit katan<br />
##Some say it is six or seven.<ref>Bach 16 s.v. umah shekasiv rabbaynu</ref><br />
##Others says that it is nine.<ref>Magen Avraham 16:1. Rav Moshe Feinstein (Igrot Moshe Y.D. 3:52:2) says that under the age of nine, the talit katan does not need the proper measurements. Aruch HaShulchan 16:5 says a talit katan has no shiur.</ref><br />
##The common custom is from the age of three.<ref>Sharay Teshuva 17:2 and Aruch HaShulchan 17:5</ref><br />
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===Washing Hands===<br />
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#Children that have not reached the age of bar or bat mitzvah are required to wash their hands before eating bread. Even though washing hands is a mitzvah derabanan, it is a mitzvah of chinuch to teach kids mitzvot that are derabanan. <ref>Yalkut Yosef Dinei [[Netilat Yadayim]], Birkat Hamazon, [[Brachot]], [[Mincha]] and [[Arvit]] page 13-14 based on the Yerushalmi in Megilla 2:5 that [[chinuch]] of children applies to rabbinic laws as cited in [[Netilat Yadayim for a Meal]]. <br />
<br /> An important lesson about chinuch in general can be learned from a story about trying to teach one’s son to wash before eating. It talks about a little kid who did not wash before eating bread. This infuriated his dad so he went to get something to hit him with. When he wound up to hit his son, his wife immediately stopped him and reminded him that he does not wash before eating bread either, thus he should be the one that is hit. The lesson is that if you want to successfully teach your children mitzvot, you have to take ownership and do the mitzvah as well. "חינוך לדורות - חינוך במעשים." <http://raktora.50webs.com/hinuh1.htm>.</ref><br />
#One opinion is that even when the child is being spoon fed because he does not have the motor skills to feed himself yet, he still is required to wash for bread when he eats more than a Kezayit. <ref>הרב אבישלום מונייצר שליט''א. "ילדים כהלכה." ילדים כהלכה. ''</ref><br />
#Harav Adir Cohen says that when the child can say the bracha they should wash their hands before eating bread. Since in many kindergarten and nursery classrooms they have posters of the bracha on the wall, they have already memorized it when they are young. Therefore, they should be able to wash by then. <ref>הרב אדיר הכהן שליט"א. " חינוך לנטילת ידים לילדים." חינוך לנטילת ידים לילדים. </ref><br />
#Children that have reached the age of chinuch should be trained to wash their hands upon rising in the morning and they should not touch food before washing hands.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 14). Shulchan Aruch haRav 4:2. M.B. 4:10 says that one should be careful with young children, and doesn't clarify if this is only once they reach the age of chinuch</ref> Some say parents should try and wash the hands of their children, regardless of their age.<ref>Shulchan Aruch haRav 4:2 says one should be careful starting after the brit milah to wash his son's hands. Shut Tzitz Eliezer 7:2:10 says there is no obligation before the age of chinuch, but to get the child into a good habit, it is advisable to wash his hands even before the age of chinuch. However, do not put pressure on the child, but do it pleasantly as there is no issue if they touch food. Halichos Bas Yisroel perek 1 footnote 22 quotes in the name of Rav Moshe Feinstein that although it is not required, it is a good idea to wash the hands of your children even before the age of chinuch.</ref><br />
#Children who have reached the age of chinuch should be trained to wash their hands after going to the bathroom or touching parts of their body that are generally covered.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 15). Chinuch Yisroel page 63. <br />
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Shut Tzitz Eliezer 7:2:4 says one can still learn with a child who touches their scalp or shoes.</ref><br />
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==Bringing Children to Shul== <br />
There is a lot of controversy over the issue of bringing your kids to shul. Is it a positive thing that will be positive for their future or will it be a distraction to others and a negative outlook on shul for the child?<br />
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#Some say that bringing children to shul before they are ready infuses them with spirituality just like a bris milah is given to a child before the age of chinuch because it infuses him with spirituality. <ref>[http://www.aish.com/jl/jewish-law/daily-living/4-Children-and-Halacha.html Rabbi Shraga Simmons] </ref><br />
#The gemara writes that the reason why children were also supposed to assemble at hakhel was to ‘bring reward to those who brought them’. Tosafot comments that this is the source for bringing children to shul.<ref>Chagigah 3a</ref><br />
#The Shla hakadosh was frustrated by people who brought kids to shul who were not yet old enough to be in shul without making disruptions and bothering the shul. This will leave an impression on the child and he will feel distaste towards the shul as an adult because of it. <ref>Mishnah Berurah 98:3 who quotes the Shla Hakadosh:</ref><br />
#The Mishna Berura writes that one shouldn’t daven with a young child in front of himm as the child will likely distract him.<ref>Mishna Berura 96:4</ref><br />
#The Shulchan Aruch writes that children should listen to the megilla being read on Purim. The Mishna Berura writes that this is only applicable to children who have reached the age of chinuch. The Chafetz Chaim bemoans the unfortunate reality that many parents bring their younger children who disturb everyone else. <ref>The Shulchan Aruch (OC 689:1-3)</ref><br />
#One should not kiss a young child in shul.<ref>Rama O.C. 98:1 quotes Shut Binyamin Zev 163 that explains the reason is, so that one realizes that there is no love like the love one has for Hashem. See Sefer Chasidim 255<br />
<br />
Rav Ovadya Yosef (Shut Yichaveh Daas 4:12) says that this applies to both young and old children and even to other people. However, he says that the custom to kiss a rav or father on the hand is definitely permitted. He explains that they are different as there is a mitzvah to honor them, so giving them honor is a form of honoring Hashem.</ref> Some limit this to the time of prayer.<ref>Rav Michel Sherkin (Meged Givot Olam Chelek 1 page 92) says Rav Moshe Feinstein felt that this prohibition is limited to the time of tefillah (as discussed by the Gra O.C. 98:1 by the fact that the Rama has this halcha in Hilchot Tefillah, not Hilchot Bet Hakneset).</ref> Others do not accept this distinction.<ref>Rav Hershel Schachter quoted by his son <nowiki>https://www.yutorah.org/sidebar/lecture.cfm/802649/rabbi-shay-schachter/kissing-our-children-in-shul/</nowiki> at 2:20</ref><br />
<br />
==A Kohen Becoming Tamei==<br />
<br />
#Hacham Ovadia Yosef says a kohen’s wife who is pregnant while she knows it's a male is allowed to go to cemeteries while pregnant because the fetus is considered to be a part of the mother. <ref>dailyhalacha.com</ref> Rav Elyashiv says that a kohen’s wife who is giving birth to a male needs to make sure the hospital is one where the child won't become tamei after being born. <ref>dailyhalacha.com</ref><br />
#A kohen must never become Tamei, so as a baby it is the parent's responsibility to keep the baby from being near dead bodies.<ref>dinonline.org</ref><br />
#Once the Kohen is old enough and mature enough to be taught the obligation of not becoming tamei the responsibility to keep the child from becoming Tamei falls off the parents and on the child <ref>dinonline.org</ref><br />
<br />
==Shabbat==<br />
===Kiddush and Havdalah===<br />
<br />
#When a child is able to understand when it is Shabbat, then he or she must hear kiddush and havdalah. Understanding that it is Shabbos does not mean that he or she only says good shabbos and that’s all; rather a kid must understand that it’s the 7th day and it’s the rest day and not a day to do work. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly. See M.B. 269:1</ref><br />
#When a child is of that age, parents must make sure to call the child to the table to hear kiddush. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref> However, unlike adults, children are permitted to eat before kiddush is recited.<ref>M.B. 269:1</ref><br />
#If a child goes to sleep before hearing havdallah or Kiddush and it is past the child’s normal bedtime, it is not necessary to wake him or her up for Havdalah. <ref>Rav Shlomo Zalman Aurebach as cited in Rabbi Dovid Ostroff, The Shabbos Weekly</ref> On Friday night, the child may say Kiddush after plag haMincha.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 58) </ref> If the child did not say kiddush on Friday night, some say that he should say the Friday night text for the Shabbos morning kiddush.<br />
<br />
===Kavod Shabbat===<br />
<br />
#Children who have reached the age of chinuch should be taught to assist in preparing for shabbat.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 55)</ref><br />
#Children who have reached the age of chinuch should be given special clothes for shabbat.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 56)</ref><br />
#The obligation to light candles before shabbat can be fulfilled by one member of the house lighting. Nevertheless, some have the custom for the young girls to light their own candles.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 56) quoting from Aruch HaShulchan 263:7</ref><br />
<br />
===Melacha on Shabbat===<br />
<br />
#On shabbat, a parent cannot tell a kid to do melacha<br />
#According to one opinion, you can have a child do melacha for you if it is only an issur derabanan<ref>Turei Zahav as cited in A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer</ref> According to most opinions you may not ask a child to do a melacha for you under any circumstances even melacha derabanan. <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#Even though one cannot ask a child to do melacha, if a young child is playing with a toy that makes noise on shabbat, you don’t have to tell the kid to stop if he is too young to understand the laws of shabbat <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#But, if a kid is old enough to understand which actions are forbidden and which are allowed to do on shabbat, then you must stop him from doing melacha <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
<br />
==Holidays==<br />
===The Seder===<br />
<br />
#The age a child should be kept up for the whole pesach seder is when he can fully understand the mitzvah and the story of Egypt. This of course varies depending on how the child matures, but for most it is between age 5-7.<ref>Shulchan Aruch Orech Chaim 472:15. Shulchan Aruch Harav 472:25</ref><br />
#A child should drink the four cups when he can understand, even just a little bit, the story of Egypt; he does not, however, need to drink the same amount as an adult but rather a child-size cheek full <ref>The Laws of Pesach on www.neveh.org </ref><br />
<br />
===Lulav===<br />
<br />
#Children are chayav to perform the mitzvah of lulav when they are able to shake the lulav <ref>Gemara sukkah 42a</ref><br />
#The Turei Zahav says that a parent should buy his son his own set of lulav if he is able to do it, and the father has the financial means to do it.<br />
#if you are going to buy your child a lulav, it is preferable, if they are going to make a bracha on it, that it be kosher. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.53. Print.</ref><br />
#Although the lulav should be kosher, according to some, on the first day of Sukkot a child does not have to own his lulav like adults do. According to others, a child should also use a lulav that he owns. Therefore, the child should use the lulav after all adults have used the lulav, because a child can acquire a lulav from an adult, but cannot transfer it back to the adult’s ownership.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.59. Print.</ref><br />
#The child is not able to give back the lulav because he is unable to understand the practices of business enough to give back the lulav. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 53 . Print.</ref><br />
#You can have your child use the non-kosher set of lulav but you do not fulfill the mitzvah of chinuch. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 61-63. Print.</ref><br />
<br />
===Fasting===<br />
<br />
#There is a minhag for a boy to fast 3 fasts prior to his Bar Mitzvah.<ref>Rav Nevinsal (B'Yitzchak Yikare 550:1) comments that the minhag ashkenaz is for a boy to fast 3 times prior to his bar mitzvah, though he doesn't know the basis for this minhag.</ref><br />
<br />
==Torah Study==<br />
<br />
#The Torah study of pure children is very precious before Hashem and it provides spiritual protection to the whole world.<ref>The Gemara Shabbat 119a quotes Reish Lakish as saying that the world stands on the merit of the children's torah study. Furthermore, says the Gemara, a city which doesn't have its children studying Torah is going to be destroyed.</ref><br />
<br />
==Chinuch Attitude==<br />
<br />
#A life devoted to Hashem is the most pleasurable and fulfilling one. Therefore, the Chinuch stage must be pleasing and joyful for children. The proper attitude and approach for children to learn is through "Darchei No'am" (pleasant ways). <ref>Rambam in his introduction to Perek Chelek elaborates on how a child should be given sweets to encourage him to learn, as he gets older he should be given bigger prizes until eventually he will appreciate the value of the Torah itself and be motivated to learn it for no other reason </ref><br />
#A parent and/or teacher should generally be careful not to be excessively forceful. There are several cases where Talmudic personalities praised their behavior of not being "makpid"(strict) in their home over their wives and children even though they lived a life filled with mitzvot <ref>Gitin 7a</ref><br />
#The gedolim have all agreed that hitting children in the name of chinuch is forbidden.<ref>Rav Wolbe in Biyan Uzeriya Bechinuch. Rav Kook in Ayn Ayah Brachot 7a:70</ref><br />
<br />
==Feeding a Child Something Forbidden==<br />
<br />
#It is forbidden to feed a child something that is forbidden, whether it is forbidden from the Torah or rabbinically.<ref>The Rambam Machalot Asurot 17:27 holds that it is forbidden to feed a child something forbidden whether that prohibition is from the Torah or rabbinic. The Rashba responsa 1:92 argues that it is permitted as long as it is only rabbinic yet he cautioned that he didn't rule like that in practice. Ran Yoma 1a quotes the Rashba. The Shulchan Aruch 343:1 holds like the Rambam.</ref><br />
#It is permitted to feed a baby milk an hour after they finished eating meat even though the minhag is to not to have milk after meat for several hours.<ref>Chelkat Yakov YD 1:16 is lenient to permit a baby to drink milk after eating meat since it is only a minhag and since a minhag is based on a vow it a child's vows aren't effective. However, he limits this leniency to this context and only permits in conjunction with the fact that a baby is considered like a choleh shein bo sakana if they need to drink milk for health. Yabia Omer YD 1:4 is lenient after an hour but adds that perhaps there's no prohibition of feeding a child something forbidden if it is only an external prohibition and not a prohibition of the food itself.</ref><br />
#Many poskim are lenient even for Ashkenazim to feed a child who needs to eat kitniyot on Pesach for health reasons since it is only a minhag.<ref>Shem Aryeh EH 95 writes that there's no issue with feeding a child below chinuch something (latfiso byadayim) that is only a chumra and not even a rabbinic prohibition. He is writing about not eating dried fruits on Pesach which was a certain minhag. The Sdei Chemed Chametz Umatzah 6:6 quotes it regarding Kitniyot. Siach Yitzchak responsa 210 agrees. Yechave Daat 1:9 agrees. He quotes Kol Mevaser 778, Agudat Ezov 12 who also agree that there's no prohibition of feeding a child something that's only a minhag. Agudat Ezov is lenient even with bishul akum. Sdei Chemed Asifat Zekenim Bishul Goyim 15 quotes that.</ref><br />
#Putting a diaper on a baby on Shabbat that has a color strip which changes colors when the baby goes to the bathroom is permitted.<ref>Rav Nissim Karelitz in Chut Shani Shabbat v. 4 p. 287 writes that it is permitted to put a diaper on a baby that is going to change colors when the baby goes to the bathroom and it isn't considered causing your baby to do a melacha of coloring on Shabbat. The reason is that when the diaper is put on there's no change and when the baby goes to the bathroom he is mitasek and there's no issue of causing your child to do a melacha as a mitasek.</ref><br />
#Feeding your child a cookie with letters on it on Shabbat is permitted.<ref>Mishna Brurah on 340:3 writes that it is permitted to give your child a cookie with letters on it even though for an adult it is forbidden to eat it since it will erase the letters. Chut Shani Shabbat v. 4 p. 293 explains that it is permitted since erasing the letters is at worst derabbanan and also some poskim permit it altogether. Also, there's no problem of causing your child to do something forbidden if it is a pesik reisha unless the child realizes that he's doing it for the benefit of the child.</ref><br />
<br />
==Sources==<br />
<references /><br />
[[Category:Lifecycles]]</div>Aaschreihttps://halachipedia.com/index.php?title=Chinuch&diff=24039Chinuch2019-08-14T01:55:13Z<p>Aaschrei: </p>
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<div>Every father has an obligation to educate his children to fulfill mitzvot, even before they reach the age of [[Bar Mitzvah]]/Bat Mitzvah. The age at which this obligation begins varies according to the Mitzvah. Below are the details of this Mitzvah<br />
==D’Orayta or D’Rabanan?==<br />
The Mitzvah of Chinuch - to teach Torah to our children - is clearly a Mitzvah D’Orayta as explicitly stated: V’shinantam L’vanecha.<ref>Devarim 6 pasuk 7</ref> However, is the Mitzvah of chinuch - to instruct children to begin performing Mitzvot before they are of the age of Mitzvot - a mitzva D’Orayata or D’Rabanan?<br />
<br />
#Rav Schneur Zalman of Liadi says that it is clearly a mitzvah D’rabanan because it is never mentioned in the Torah. <ref>Shulchun Aruch Harav Y.D. 246:1. see Sefer Chinuch Yisrael (p. 59) writes that Chinuch is a rabbinical Mitzvah, and quotes the Chaye Adam (66:1) who writes that this is a Mitzvah Midivrei Kabbalah (institution of the Nevi'im).</ref><br />
#However, Rav Meir Simchah of Dvinsk disagrees, citing Bereshit “For I have known him, to the end that he may command his children and his household after him”<ref>Bereshit Perek 18 pasuk 19 </ref> which he interprets to mean that Avraham was commanded to teach his household and children to perform the Mitzvot. This, however, is a general Mitzvah to teach children to appreciate Mitzvot. The Mitzvah to teach a child to perform each individual Mitzvah is D’Rabanan.<ref>Meshakh Ḥochmah Genesis 18:19 </ref><br />
#According to Rav Soloveitchik, although teaching children the Mitzvot is D’Rabanan, the Mitzvah of Chinuch is modeled after the biblical commandment of Sippur Yitziat Mitzrayim. This commandment to retell the story of our ancestors is extended, and, while there is a special commandment to tell over the story of Egypt, we must retell all of the Torah and Mitzvot to our children using all of the educational methods we follow in Sippur Yitziat Mitzrayim. <ref>Benjamin Zimmerman, The Educational Experience of Sippur Yitziat Mizrayim </ref><br />
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==At What Age?==<br />
<br />
#The general age of when one starts to do mitzvos, is when the parents think that this child is mature enough to fulfill the whole mitzvah, even with its more complicated parts. <ref>See the examples on Sukkah 42a and Sukkah 28a</ref><br />
#The age of chinuch depends on the child's individual intelligence. Usually the age when a child is intelligent enough for mitzvos is 5 or 6 years of age. <ref>Mishnah Berurah 128:123.</ref><br />
##For Shabbat some say that the age of chinuch begins at age 4 or 5.<ref>Muktzeh: A Practical Guide (Rabbi Simcha Bunim Cohen p. 138)</ref><br />
#There are some mitzvos in which parents start training their children even before five years of age. But some mitzvos can be more complicated and parents should wait until children are older to train them.<ref>Mishnah Berurah 128:123 </ref><br />
#A child can make several mistakes before they can begin to execute the mitzvah properly. But if one does make a mistake trying to execute the mitzvah, the parents should not get frustrated with their kid and instead should encourage them to try again. <ref>Mishnah Berurah 343:3</ref><br />
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==Who is obligated in Chinuch?==<br />
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*There is a machloket in the commentaries regarding whether the mitzvah of chinuch is for the parent or the child.<br />
<br />
#The book of Mishlei says that one should teach his child in a manner which will stick with him forever: “Train up a child in the way he should go, and even when he is old, he will not depart from it.” Rashi comments on this pasuk saying that depending on what you teach him those lessons will affect him the rest of his life. This means that the parent has the responsibility to teach the child life lessons. This belief would suggest that chinuch is a mitzvah for the father, because he is the one who will have the ability to affect his child's future.<ref>Mishlei (22:6) and Rashi there as cited in ShortVort written by D. Fine. Ritva Sukkah 2b s.v. amar rabbi yehuda and Mishna Brurah 343:2 cite Mishlei as the source for chinuch. </ref><br />
#Some rishonim hold that the son isn't obligated in mitzvot at all and it is only father who is obligated to train his son in mitzvot.<ref>Rashi (Brachot 20a s.v. ketanim), Ran (Megillah 6b s.v. rabbi yehuda) citing the Ramban, Ritva (Megillah 19b s.v. hakol), Tosfot Bava Kama 87a s.v. vkein</ref> However, others hold that the child himself is rabbinically obligated in mitzvot.<ref>Tosfot (Megillah 19b s.v. vrabbi yehuda), Tosfot (Brachot 20a s.v. vketanim), Rashba (Brachot 20a s.v. nashim)</ref><br />
#While the majority of the Poskim hold that Chinuch only applies to the father, some say it also applies to the mother. <ref>Mishna Brurah 343:2, Sefer Chinuch Yisrael (p. 61). See further in the Magen Avraham 343, Shulchan Aruch HaRav 343, Mishna Brurah 616:5, Aruch HaShulchan 343, and Pri Megadim E"A 225:5. <br />
<br />
*The Gemara Nazir 28b writes that there is only an idea of a father training his son in being a nazir and not a mother. Reish Lakish understands that this is an example of chinuch. Tosfot Yeshanim (Yoma 82a s.v. ben) explicitly holds that there is no chinuch for a mother. Aruch Lener Sukkah 2b agrees. Ritva (Sukkah 2b s.v. amar rabbi yehuda) assumes that there is chinuch for a mother.</ref><br />
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==How Completely Must the Mitzvah Be Performed?==<br />
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*The obligation of chinuch is for a father to train his son to do mitzvot, before he is required. The question that arises is: can a father fulfill his obligation by training his children to learn the basics of the mitzvah or must a father teach his son to perform the mitzvot perfectly. There are many different views on how a father should approach this issue.<br />
<br />
#Some examples of cases of chinuch are with a lulav and with tzitzit. While the obligation of chinuch is only fulfilled if you give your child a perfectly kosher lulav and pair of tzitzit, you don’t have to give your child lulav hadar. In addition, you also don’t have to teach your child to have kavanah while performing the mitzvah. From this, we can infer that while it is important to teach your child to not perform the mitzvah in a non-kosher way, it is also not necessary to make your child fully enthralled in all aspects of the mitzvah.<ref>Fine, D. "The Mitzvah of Chinuch Explored." Shortvort. N.p., n.d. Web. 11 Feb. 2016.</ref><br />
#There is a dispute whether a father fulfills his obligation when letting his child use a borrowed lulav for sukkot.<ref>Mishna Brurah 628:28</ref> This question revolves around whether the nature of the obligation of chinuch was to train the child to do mitzvot when he gets older in which case it would suffice or was it that the rabbis imposed an obligation upon the child to do mitzvot before he becomes Biblically obligated.<ref>Rav Moshe Feinstein in Igrot Moshe YD 1:224. See Ritva (Sukkah 2b s.v. amar rabbi yehuda) who says that a sukkah above 20 amot is invalid for chinuch and concludes that the mitzvah of chinuch has to be fulfilled in a complete fashion.</ref><br />
<br />
==Until When?==<br />
<br />
#Although the primary purpose of Chinuch is to train children when they are young so that they continue to perform the Mitzvot during adulthood, the parents' obligation does not end when a child reaches bar or bat mitzvah. A parent must make sure that the child continues to adhere to all biblical or rabbinic laws even after maturity. <ref>Children in Halacha pg. 8 </ref><br />
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==Daily Mitzvot==<br />
===Prayer===<br />
<br />
#Regarding a child's obligation to pray, see the [[Obligation_to_pray#Children| Children's obligation to Pray]] page.<br />
<br />
===Berachot===<br />
<br />
#Children should be taught to say berachot before food at the age of 5, or when the children are able to say it properly. However many people have different customs to start having children say berachot at an earlier age. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>, שלחן ערוך א”ח רט”ו:ג as cited in Singer, Shmuel. "A Parent's Guide to Teaching Children Mitzvot." Google Books. Shmuel Singer, n.d. Web. 01 Feb. 2016. <https://books.google.com/books?id=55NdTR7HfYAC&pg=PA20&lpg=PA20&dq=age%2Bchildren%2Bberachot&source=bl&ots=zwGJnqECD_&sig=xSHlovDBimMjahI64ia2ltu_5ho&hl=en&sa=X&ved=0ahUKEwjHopOi39bKAhUBLyYKHRqADUEQ6AEIHDAA#v=onepage&q=age%20children%20berachot&f=false>. <br />
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*Yalkut Yosef (Chinuch p. 20) quotes the Chikrei Lev who proves that there is chinuch even on mitzvot derabanan, as the gemara Rosh Hashana 29b indicates that a person should teach his son how to make hamotzei before eating bread.</ref><br />
#Some say that children from the age of 6 should say Birkat Hamazon.<ref>Shulchan Aruch O.C. 18:2. Also see Rabbi Mansour on dailyhalacha.com writes that parents should ensure that children from the age of 6 say Birkat HaMazon. </ref> Some say that a child who is unable to recite the regular text of Birkat Hamazon should recite an abbreviated version.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 28) based on M.B. 187:4. Sefer Chinuch Yisroel page 93 says it is not right to teach a child to only say the first bracha as that is teaching them to do the wrong thing and it may be a blessing in vain. See also Rav Elyashiv (V'Zos HaBracha 20:3)</ref> Others say, he should be taught to say as much as he can.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo Tefillah 1:8) explains that we don't usually say the abbreviated text, so we shouldn't teach children differently than the normal practice.</ref><br />
#In order to teach children what berachot they should say and how they should say them, anyone<ref>M.B. 167:93 says this is not limited to parents, but one may help any child who cannot make a bracha on their own</ref> may show/teach the children by saying the full berachot for the child even where the child doesn't presently have to make that bracha.<ref>Shulchan Aruch O.C. 167:19. M.B. 215:14 says even a teacher can mention the name of Hashem to teach children.<br />
See Chanoch L’Naar (14:4). As cited in "CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>.</ref> Some say that when possible, the adult should just begin pronouncing the name of God, and have the child pronounce the entire Name.<ref>Aishel Avraham 167:19</ref><br />
#A parent is allowed to answer “amen” to berachot that are said by a child at the proper time, but not when it is just for practice.<ref>Shulchan Aruch O.C. 215:3 </ref><br />
##Some limit this to answering "amen" to a child who has reached the age of chinuch,<ref>M.B. 215:16 and Aruch HaShulchan 215:2. Rav Simcha Bunim Cohen (Children in Halacha page 22 footnote 6) explains that since the child has not reached the age of chinuch, it is not a bracha and therefore one shouldn't answer amen.</ref> but others allow answering "amen" even to a child before the age of chinuch. The custom is to answer even to younger children.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 22) quoting from Shmirat Shabbat KiHilchita Mahdura Kama 32:193 explains that it is teaching children to answer Amen after brachot. </ref><br />
#Children that are older than five or six, or whatever age the accepted custom says, and get up in the middle of the night, should not eat unless they said the proper berachot beforehand. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref><br />
#While there is a prohibition in saying G-d's Name (Ado-nai) when it is isn't warranted, the prohibition is waived when being used in the process of Chinuch. Therefore, it is permitted (obligatory, rather) to say the full [[Brachot|Bracha]], with Shem and Malchut, in order to teach a child how and when to say what [[Brachot]].<ref>The Gemara (Brachot 53b) says that one doesn’t say amen after the [[Brachot|Bracha]] of a katan when he is just saying a [[Brachot|Bracha]] as he is being taught the Brachot. The Rambam (Brachot 1:15) codifies as halacha. The Kesef Mishna there writes that it’s clearly implied that the teacher is permitted to say the Brachot with Hashem’s name to teach the children how to say the Brachot and when the children repeat the [[Brachot|Bracha]] after him, since the [[Brachot|Bracha]] is only for Chinuch, one doesn’t answer amen. Shulchan Aruch 215:3 rules that if a child is saying a [[Brachot|Bracha]] as he is learning from his teacher one doesn’t answer amen, but if a child says a [[Brachot|Bracha]] in order to exempt himself from some obligation (meaning saying a [[Brachot|Bracha]] when he is obligated to say it), then one should answer amen.<br />
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*Mishna Brurah 215:14 writes that it is permitted for the teacher to say the Brachot with Hashem’s name to teach the children how to say the Brachot. Although saying a [[Brachot|Bracha]] for Chinuch is permitted, saying a [[Brachot|Bracha]] as one is learning such as an adult who finds the text of a [[Brachot|Bracha]] in the gemara as he is learning should not say the [[Brachot|Bracha]] with Hashem’s name as one is reading the gemara. However, Yalkut Yosef 215:15 writes that in order to teach a child how to say Brachot one may say them with Hashem’s name, however, once the child knows how to make a [[Brachot|Bracha]] and he just needs help in saying the [[Brachot|Bracha]] one should say it without Hashem’s name.</ref><br />
#With regards to Birkat HaGomel see [[Birkat_HaGomel#Who_is_obligated_to_make_Birchat_HaGomel.3F|Birkat HaGomel page]].<br />
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===Talit Katan===<br />
<br />
#One should buy a talit katan for a child who has reached the age of chinuch.<ref>Shulchan Aruch O.C. 17:3<br />
<br />
Aruch HaShulchan 17:5 asks why one is obligated to buy his child a talit as the mitzvah of tzitzit is limited to one who is wearing a four cornered garment. So if one doesn't have the garment, there is no requirement? Rav Simcha Bunim Cohen (Children in Halacha page 15 footnote 8) quotes the Bach s.v. katan that since the custom is that everyone wears tzitzit, one is obligated in chinuch of this custom as well.<br />
</ref><br />
#There are a variety of opinions for the age of chinuch for talit katan<br />
##Some say it is six or seven.<ref>Bach 16 s.v. umah shekasiv rabbaynu</ref><br />
##Others says that it is nine.<ref>Magen Avraham 16:1. Rav Moshe Feinstein (Igrot Moshe Y.D. 3:52:2) says that under the age of nine, the talit katan does not need the proper measurements. Aruch HaShulchan 16:5 says a talit katan has no shiur.</ref><br />
##The common custom is from the age of three.<ref>Sharay Teshuva 17:2 and Aruch HaShulchan 17:5</ref><br />
<br />
===Washing Hands===<br />
<br />
#Children that have not reached the age of bar or bat mitzvah are required to wash their hands before eating bread. Even though washing hands is a mitzvah derabanan, it is a mitzvah of chinuch to teach kids mitzvot that are derabanan. <ref>Yalkut Yosef Dinei [[Netilat Yadayim]], Birkat Hamazon, [[Brachot]], [[Mincha]] and [[Arvit]] page 13-14 based on the Yerushalmi in Megilla 2:5 that [[chinuch]] of children applies to rabbinic laws as cited in [[Netilat Yadayim for a Meal]]. <br />
<br /> An important lesson about chinuch in general can be learned from a story about trying to teach one’s son to wash before eating. It talks about a little kid who did not wash before eating bread. This infuriated his dad so he went to get something to hit him with. When he wound up to hit his son, his wife immediately stopped him and reminded him that he does not wash before eating bread either, thus he should be the one that is hit. The lesson is that if you want to successfully teach your children mitzvot, you have to take ownership and do the mitzvah as well. "חינוך לדורות - חינוך במעשים." <http://raktora.50webs.com/hinuh1.htm>.</ref><br />
#One opinion is that even when the child is being spoon fed because he does not have the motor skills to feed himself yet, he still is required to wash for bread when he eats more than a Kezayit. <ref>הרב אבישלום מונייצר שליט''א. "ילדים כהלכה." ילדים כהלכה. ''</ref><br />
#Harav Adir Cohen says that when the child can say the bracha they should wash their hands before eating bread. Since in many kindergarten and nursery classrooms they have posters of the bracha on the wall, they have already memorized it when they are young. Therefore, they should be able to wash by then. <ref>הרב אדיר הכהן שליט"א. " חינוך לנטילת ידים לילדים." חינוך לנטילת ידים לילדים. </ref><br />
#Children that have reached the age of chinuch should be trained to wash their hands upon rising in the morning and they should not touch food before washing hands.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 14). Shulchan Aruch haRav 4:2. M.B. 4:10 says that one should be careful with young children, and doesn't clarify if this is only once they reach the age of chinuch</ref> Some say parents should try and wash the hands of their children, regardless of their age.<ref>Shulchan Aruch haRav 4:2 says one should be careful starting after the brit milah to wash his son's hands. Shut Tzitz Eliezer 7:2:10 says there is no obligation before the age of chinuch, but to get the child into a good habit, it is advisable to wash his hands even before the age of chinuch. However, do not put pressure on the child, but do it pleasantly as there is no issue if they touch food. Halichos Bas Yisroel perek 1 footnote 22 quotes in the name of Rav Moshe Feinstein that although it is not required, it is a good idea to wash the hands of your children even before the age of chinuch.</ref><br />
#Children who have reached the age of chinuch should be trained to wash their hands after going to the bathroom or touching parts of their body that are generally covered.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 15). Chinuch Yisroel page 63. <br />
<br />
Shut Tzitz Eliezer 7:2:4 says one can still learn with a child who touches their scalp or shoes.</ref><br />
<br />
==Bringing Children to Shul== <br />
There is a lot of controversy over the issue of bringing your kids to shul. Is it a positive thing that will be positive for their future or will it be a distraction to others and a negative outlook on shul for the child?<br />
<br />
#Some say that bringing children to shul before they are ready infuses them with spirituality just like a bris milah is given to a child before the age of chinuch because it infuses him with spirituality. <ref>[http://www.aish.com/jl/jewish-law/daily-living/4-Children-and-Halacha.html Rabbi Shraga Simmons] </ref><br />
#The gemara writes that the reason why children were also supposed to assemble at hakhel was to ‘bring reward to those who brought them’. Tosafot comments that this is the source for bringing children to shul.<ref>Chagigah 3a</ref><br />
#The Shla hakadosh was frustrated by people who brought kids to shul who were not yet old enough to be in shul without making disruptions and bothering the shul. This will leave an impression on the child and he will feel distaste towards the shul as an adult because of it. <ref>Mishnah Berurah 98:3 who quotes the Shla Hakadosh:</ref><br />
#The Mishna Berura writes that one shouldn’t daven with a young child in front of himm as the child will likely distract him.<ref>Mishna Berura 96:4</ref><br />
#The Shulchan Aruch writes that children should listen to the megilla being read on Purim. The Mishna Berura writes that this is only applicable to children who have reached the age of chinuch. The Chafetz Chaim bemoans the unfortunate reality that many parents bring their younger children who disturb everyone else. <ref>The Shulchan Aruch (OC 689:1-3)</ref><br />
#One should not kiss a young child in shul.<ref>Rama O.C. 98:1 quotes Shut Binyamin Zev 163 that explains the reason is, so that one realizes that there is no love like the love one has for Hashem. See Sefer Chasidim 255<br />
<br />
Rav Ovadya Yosef (Shut Yichaveh Daas 4:12) says that this applies to both young and old children and even to other people. However, he says that the custom to kiss a rav or father on the hand is definitely permitted. He explains that they are different as there is a mitzvah to honor them, so giving them honor is a form of honoring Hashem.</ref> Some limit this to the time of prayer.<ref>Rav Michel Sherkin (Meged Givot Olam Chelek 1 page 92) says Rav Moshe Feinstein felt that this prohibition is limited to the time of tefillah (as discussed by the Gra O.C. 98:1 by the fact that the Rama has this halcha in Hilchot Tefillah, not Hilchot Bet Hakneset).</ref> Others do not accept this distinction.<ref>Rav Hershel Schachter quoted by his son <nowiki>https://www.yutorah.org/sidebar/lecture.cfm/802649/rabbi-shay-schachter/kissing-our-children-in-shul/</nowiki> at 2:20</ref><br />
<br />
==A Kohen Becoming Tamei==<br />
<br />
#Hacham Ovadia Yosef says a kohen’s wife who is pregnant while she knows it's a male is allowed to go to cemeteries while pregnant because the fetus is considered to be a part of the mother. <ref>dailyhalacha.com</ref> Rav Elyashiv says that a kohen’s wife who is giving birth to a male needs to make sure the hospital is one where the child won't become tamei after being born. <ref>dailyhalacha.com</ref><br />
#A kohen must never become Tamei, so as a baby it is the parent's responsibility to keep the baby from being near dead bodies.<ref>dinonline.org</ref><br />
#Once the Kohen is old enough and mature enough to be taught the obligation of not becoming tamei the responsibility to keep the child from becoming Tamei falls off the parents and on the child <ref>dinonline.org</ref><br />
<br />
==Shabbat==<br />
===Kiddush and Havdalah===<br />
<br />
#When a child is able to understand when it is Shabbat, then he or she must hear kiddush and havdalah. Understanding that it is Shabbos does not mean that he or she only says good shabbos and that’s all; rather a kid must understand that it’s the 7th day and it’s the rest day and not a day to do work. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly. See M.B. 269:1</ref><br />
#When a child is of that age, parents must make sure to call the child to the table to hear kiddush. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref> However, unlike adults, children are permitted to eat before kiddush is recited.<ref>M.B. 269:1</ref><br />
#If a child goes to sleep before hearing havdallah or Kiddush and it is past the child’s normal bedtime, it is not necessary to wake him or her up for Havdalah. <ref>Rav Shlomo Zalman Aurebach as cited in Rabbi Dovid Ostroff, The Shabbos Weekly</ref> On Friday night, the child may say Kiddush after plag haMincha. If the child did not say kiddush on Friday night, some say that he should say the friday night text for the Shabbos morning kiddush.<br />
<br />
===Kavod Shabbat===<br />
<br />
# Children who have reached the age of chinuch should be taught to assist in preparing for shabbat.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 55)</ref><br />
# Children who have reached the age of chinuch should be given special clothes for shabbat.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 56)</ref><br />
# The obligation to light candles before shabbat can be fulfilled by one member of the house lighting. Nevertheless, some have the custom for the young girls to light their own candles.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 56) quoting from Aruch HaShulchan 263:7</ref><br />
<br />
===Melacha on Shabbat===<br />
<br />
#On shabbat, a parent cannot tell a kid to do melacha<br />
#According to one opinion, you can have a child do melacha for you if it is only an issur derabanan<ref>Turei Zahav as cited in A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer</ref> According to most opinions you may not ask a child to do a melacha for you under any circumstances even melacha derabanan. <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#Even though one cannot ask a child to do melacha, if a young child is playing with a toy that makes noise on shabbat, you don’t have to tell the kid to stop if he is too young to understand the laws of shabbat <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#But, if a kid is old enough to understand which actions are forbidden and which are allowed to do on shabbat, then you must stop him from doing melacha <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
<br />
==Holidays==<br />
===The Seder===<br />
<br />
#The age a child should be kept up for the whole pesach seder is when he can fully understand the mitzvah and the story of Egypt. This of course varies depending on how the child matures, but for most it is between age 5-7.<ref>Shulchan Aruch Orech Chaim 472:15. Shulchan Aruch Harav 472:25</ref><br />
#A child should drink the four cups when he can understand, even just a little bit, the story of Egypt; he does not, however, need to drink the same amount as an adult but rather a child-size cheek full <ref>The Laws of Pesach on www.neveh.org </ref><br />
<br />
===Lulav===<br />
<br />
#Children are chayav to perform the mitzvah of lulav when they are able to shake the lulav <ref>Gemara sukkah 42a</ref><br />
#The Turei Zahav says that a parent should buy his son his own set of lulav if he is able to do it, and the father has the financial means to do it.<br />
#if you are going to buy your child a lulav, it is preferable, if they are going to make a bracha on it, that it be kosher. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.53. Print.</ref><br />
#Although the lulav should be kosher, according to some, on the first day of Sukkot a child does not have to own his lulav like adults do. According to others, a child should also use a lulav that he owns. Therefore, the child should use the lulav after all adults have used the lulav, because a child can acquire a lulav from an adult, but cannot transfer it back to the adult’s ownership.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.59. Print.</ref><br />
#The child is not able to give back the lulav because he is unable to understand the practices of business enough to give back the lulav. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 53 . Print.</ref><br />
#You can have your child use the non-kosher set of lulav but you do not fulfill the mitzvah of chinuch. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 61-63. Print.</ref><br />
<br />
===Fasting===<br />
<br />
#There is a minhag for a boy to fast 3 fasts prior to his Bar Mitzvah.<ref>Rav Nevinsal (B'Yitzchak Yikare 550:1) comments that the minhag ashkenaz is for a boy to fast 3 times prior to his bar mitzvah, though he doesn't know the basis for this minhag.</ref><br />
<br />
==Torah Study==<br />
<br />
#The Torah study of pure children is very precious before Hashem and it provides spiritual protection to the whole world.<ref>The Gemara Shabbat 119a quotes Reish Lakish as saying that the world stands on the merit of the children's torah study. Furthermore, says the Gemara, a city which doesn't have its children studying Torah is going to be destroyed.</ref><br />
<br />
==Chinuch Attitude==<br />
<br />
#A life devoted to Hashem is the most pleasurable and fulfilling one. Therefore, the Chinuch stage must be pleasing and joyful for children. The proper attitude and approach for children to learn is through "Darchei No'am" (pleasant ways). <ref>Rambam in his introduction to Perek Chelek elaborates on how a child should be given sweets to encourage him to learn, as he gets older he should be given bigger prizes until eventually he will appreciate the value of the Torah itself and be motivated to learn it for no other reason </ref><br />
#A parent and/or teacher should generally be careful not to be excessively forceful. There are several cases where Talmudic personalities praised their behavior of not being "makpid"(strict) in their home over their wives and children even though they lived a life filled with mitzvot <ref>Gitin 7a</ref><br />
#The gedolim have all agreed that hitting children in the name of chinuch is forbidden.<ref>Rav Wolbe in Biyan Uzeriya Bechinuch. Rav Kook in Ayn Ayah Brachot 7a:70</ref><br />
<br />
==Feeding a Child Something Forbidden==<br />
<br />
#It is forbidden to feed a child something that is forbidden, whether it is forbidden from the Torah or rabbinically.<ref>The Rambam Machalot Asurot 17:27 holds that it is forbidden to feed a child something forbidden whether that prohibition is from the Torah or rabbinic. The Rashba responsa 1:92 argues that it is permitted as long as it is only rabbinic yet he cautioned that he didn't rule like that in practice. Ran Yoma 1a quotes the Rashba. The Shulchan Aruch 343:1 holds like the Rambam.</ref><br />
#It is permitted to feed a baby milk an hour after they finished eating meat even though the minhag is to not to have milk after meat for several hours.<ref>Chelkat Yakov YD 1:16 is lenient to permit a baby to drink milk after eating meat since it is only a minhag and since a minhag is based on a vow it a child's vows aren't effective. However, he limits this leniency to this context and only permits in conjunction with the fact that a baby is considered like a choleh shein bo sakana if they need to drink milk for health. Yabia Omer YD 1:4 is lenient after an hour but adds that perhaps there's no prohibition of feeding a child something forbidden if it is only an external prohibition and not a prohibition of the food itself.</ref><br />
#Many poskim are lenient even for Ashkenazim to feed a child who needs to eat kitniyot on Pesach for health reasons since it is only a minhag.<ref>Shem Aryeh EH 95 writes that there's no issue with feeding a child below chinuch something (latfiso byadayim) that is only a chumra and not even a rabbinic prohibition. He is writing about not eating dried fruits on Pesach which was a certain minhag. The Sdei Chemed Chametz Umatzah 6:6 quotes it regarding Kitniyot. Siach Yitzchak responsa 210 agrees. Yechave Daat 1:9 agrees. He quotes Kol Mevaser 778, Agudat Ezov 12 who also agree that there's no prohibition of feeding a child something that's only a minhag. Agudat Ezov is lenient even with bishul akum. Sdei Chemed Asifat Zekenim Bishul Goyim 15 quotes that.</ref><br />
#Putting a diaper on a baby on Shabbat that has a color strip which changes colors when the baby goes to the bathroom is permitted.<ref>Rav Nissim Karelitz in Chut Shani Shabbat v. 4 p. 287 writes that it is permitted to put a diaper on a baby that is going to change colors when the baby goes to the bathroom and it isn't considered causing your baby to do a melacha of coloring on Shabbat. The reason is that when the diaper is put on there's no change and when the baby goes to the bathroom he is mitasek and there's no issue of causing your child to do a melacha as a mitasek.</ref><br />
#Feeding your child a cookie with letters on it on Shabbat is permitted.<ref>Mishna Brurah on 340:3 writes that it is permitted to give your child a cookie with letters on it even though for an adult it is forbidden to eat it since it will erase the letters. Chut Shani Shabbat v. 4 p. 293 explains that it is permitted since erasing the letters is at worst derabbanan and also some poskim permit it altogether. Also, there's no problem of causing your child to do something forbidden if it is a pesik reisha unless the child realizes that he's doing it for the benefit of the child.</ref><br />
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==Sources==<br />
<references /><br />
[[Category:Lifecycles]]</div>Aaschreihttps://halachipedia.com/index.php?title=Chinuch&diff=24038Chinuch2019-08-14T01:24:59Z<p>Aaschrei: </p>
<hr />
<div>Every father has an obligation to educate his children to fulfill mitzvot, even before they reach the age of [[Bar Mitzvah]]/Bat Mitzvah. The age at which this obligation begins varies according to the Mitzvah. Below are the details of this Mitzvah<br />
==D’Orayta or D’Rabanan?==<br />
The Mitzvah of Chinuch - to teach Torah to our children - is clearly a Mitzvah D’Orayta as explicitly stated: V’shinantam L’vanecha.<ref>Devarim 6 pasuk 7</ref> However, is the Mitzvah of chinuch - to instruct children to begin performing Mitzvot before they are of the age of Mitzvot - a mitzva D’Orayata or D’Rabanan?<br />
<br />
#Rav Schneur Zalman of Liadi says that it is clearly a mitzvah D’rabanan because it is never mentioned in the Torah. <ref>Shulchun Aruch Harav Y.D. 246:1. see Sefer Chinuch Yisrael (p. 59) writes that Chinuch is a rabbinical Mitzvah, and quotes the Chaye Adam (66:1) who writes that this is a Mitzvah Midivrei Kabbalah (institution of the Nevi'im).</ref><br />
#However, Rav Meir Simchah of Dvinsk disagrees, citing Bereshit “For I have known him, to the end that he may command his children and his household after him”<ref>Bereshit Perek 18 pasuk 19 </ref> which he interprets to mean that Avraham was commanded to teach his household and children to perform the Mitzvot. This, however, is a general Mitzvah to teach children to appreciate Mitzvot. The Mitzvah to teach a child to perform each individual Mitzvah is D’Rabanan.<ref>Meshakh Ḥochmah Genesis 18:19 </ref><br />
#According to Rav Soloveitchik, although teaching children the Mitzvot is D’Rabanan, the Mitzvah of Chinuch is modeled after the biblical commandment of Sippur Yitziat Mitzrayim. This commandment to retell the story of our ancestors is extended, and, while there is a special commandment to tell over the story of Egypt, we must retell all of the Torah and Mitzvot to our children using all of the educational methods we follow in Sippur Yitziat Mitzrayim. <ref>Benjamin Zimmerman, The Educational Experience of Sippur Yitziat Mizrayim </ref><br />
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==At What Age?==<br />
<br />
#The general age of when one starts to do mitzvos, is when the parents think that this child is mature enough to fulfill the whole mitzvah, even with its more complicated parts. <ref>See the examples on Sukkah 42a and Sukkah 28a</ref><br />
#The age of chinuch depends on the child's individual intelligence. Usually the age when a child is intelligent enough for mitzvos is 5 or 6 years of age. <ref>Mishnah Berurah 128:123.</ref><br />
##For Shabbat some say that the age of chinuch begins at age 4 or 5.<ref>Muktzeh: A Practical Guide (Rabbi Simcha Bunim Cohen p. 138)</ref><br />
#There are some mitzvos in which parents start training their children even before five years of age. But some mitzvos can be more complicated and parents should wait until children are older to train them.<ref>Mishnah Berurah 128:123 </ref><br />
#A child can make several mistakes before they can begin to execute the mitzvah properly. But if one does make a mistake trying to execute the mitzvah, the parents should not get frustrated with their kid and instead should encourage them to try again. <ref>Mishnah Berurah 343:3</ref><br />
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==Who is obligated in Chinuch?==<br />
<br />
*There is a machloket in the commentaries regarding whether the mitzvah of chinuch is for the parent or the child.<br />
<br />
#The book of Mishlei says that one should teach his child in a manner which will stick with him forever: “Train up a child in the way he should go, and even when he is old, he will not depart from it.” Rashi comments on this pasuk saying that depending on what you teach him those lessons will affect him the rest of his life. This means that the parent has the responsibility to teach the child life lessons. This belief would suggest that chinuch is a mitzvah for the father, because he is the one who will have the ability to affect his child's future.<ref>Mishlei (22:6) and Rashi there as cited in ShortVort written by D. Fine. Ritva Sukkah 2b s.v. amar rabbi yehuda and Mishna Brurah 343:2 cite Mishlei as the source for chinuch. </ref><br />
#Some rishonim hold that the son isn't obligated in mitzvot at all and it is only father who is obligated to train his son in mitzvot.<ref>Rashi (Brachot 20a s.v. ketanim), Ran (Megillah 6b s.v. rabbi yehuda) citing the Ramban, Ritva (Megillah 19b s.v. hakol), Tosfot Bava Kama 87a s.v. vkein</ref> However, others hold that the child himself is rabbinically obligated in mitzvot.<ref>Tosfot (Megillah 19b s.v. vrabbi yehuda), Tosfot (Brachot 20a s.v. vketanim), Rashba (Brachot 20a s.v. nashim)</ref><br />
#While the majority of the Poskim hold that Chinuch only applies to the father, some say it also applies to the mother. <ref>Mishna Brurah 343:2, Sefer Chinuch Yisrael (p. 61). See further in the Magen Avraham 343, Shulchan Aruch HaRav 343, Mishna Brurah 616:5, Aruch HaShulchan 343, and Pri Megadim E"A 225:5. <br />
<br />
*The Gemara Nazir 28b writes that there is only an idea of a father training his son in being a nazir and not a mother. Reish Lakish understands that this is an example of chinuch. Tosfot Yeshanim (Yoma 82a s.v. ben) explicitly holds that there is no chinuch for a mother. Aruch Lener Sukkah 2b agrees. Ritva (Sukkah 2b s.v. amar rabbi yehuda) assumes that there is chinuch for a mother.</ref><br />
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==How Completely Must the Mitzvah Be Performed?==<br />
<br />
*The obligation of chinuch is for a father to train his son to do mitzvot, before he is required. The question that arises is: can a father fulfill his obligation by training his children to learn the basics of the mitzvah or must a father teach his son to perform the mitzvot perfectly. There are many different views on how a father should approach this issue.<br />
<br />
#Some examples of cases of chinuch are with a lulav and with tzitzit. While the obligation of chinuch is only fulfilled if you give your child a perfectly kosher lulav and pair of tzitzit, you don’t have to give your child lulav hadar. In addition, you also don’t have to teach your child to have kavanah while performing the mitzvah. From this, we can infer that while it is important to teach your child to not perform the mitzvah in a non-kosher way, it is also not necessary to make your child fully enthralled in all aspects of the mitzvah.<ref>Fine, D. "The Mitzvah of Chinuch Explored." Shortvort. N.p., n.d. Web. 11 Feb. 2016.</ref><br />
#There is a dispute whether a father fulfills his obligation when letting his child use a borrowed lulav for sukkot.<ref>Mishna Brurah 628:28</ref> This question revolves around whether the nature of the obligation of chinuch was to train the child to do mitzvot when he gets older in which case it would suffice or was it that the rabbis imposed an obligation upon the child to do mitzvot before he becomes Biblically obligated.<ref>Rav Moshe Feinstein in Igrot Moshe YD 1:224. See Ritva (Sukkah 2b s.v. amar rabbi yehuda) who says that a sukkah above 20 amot is invalid for chinuch and concludes that the mitzvah of chinuch has to be fulfilled in a complete fashion.</ref><br />
<br />
==Until When?==<br />
<br />
#Although the primary purpose of Chinuch is to train children when they are young so that they continue to perform the Mitzvot during adulthood, the parents' obligation does not end when a child reaches bar or bat mitzvah. A parent must make sure that the child continues to adhere to all biblical or rabbinic laws even after maturity. <ref>Children in Halacha pg. 8 </ref><br />
<br />
==Daily Mitzvot==<br />
===Prayer===<br />
<br />
#Regarding a child's obligation to pray, see the [[Obligation_to_pray#Children| Children's obligation to Pray]] page.<br />
<br />
===Berachot===<br />
<br />
#Children should be taught to say berachot before food at the age of 5, or when the children are able to say it properly. However many people have different customs to start having children say berachot at an earlier age. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>, שלחן ערוך א”ח רט”ו:ג as cited in Singer, Shmuel. "A Parent's Guide to Teaching Children Mitzvot." Google Books. Shmuel Singer, n.d. Web. 01 Feb. 2016. <https://books.google.com/books?id=55NdTR7HfYAC&pg=PA20&lpg=PA20&dq=age%2Bchildren%2Bberachot&source=bl&ots=zwGJnqECD_&sig=xSHlovDBimMjahI64ia2ltu_5ho&hl=en&sa=X&ved=0ahUKEwjHopOi39bKAhUBLyYKHRqADUEQ6AEIHDAA#v=onepage&q=age%20children%20berachot&f=false>. <br />
<br />
*Yalkut Yosef (Chinuch p. 20) quotes the Chikrei Lev who proves that there is chinuch even on mitzvot derabanan, as the gemara Rosh Hashana 29b indicates that a person should teach his son how to make hamotzei before eating bread.</ref><br />
#Some say that children from the age of 6 should say Birkat Hamazon.<ref>Shulchan Aruch O.C. 18:2. Also see Rabbi Mansour on dailyhalacha.com writes that parents should ensure that children from the age of 6 say Birkat HaMazon. </ref> Some say that a child who is unable to recite the regular text of Birkat Hamazon should recite an abbreviated version.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 28) based on M.B. 187:4. Sefer Chinuch Yisroel page 93 says it is not right to teach a child to only say the first bracha as that is teaching them to do the wrong thing and it may be a blessing in vain. See also Rav Elyashiv (V'Zos HaBracha 20:3)</ref> Others say, he should be taught to say as much as he can.<ref>Rav Shlomo Zalman Auerbach (Halichot Shlomo Tefillah 1:8) explains that we don't usually say the abbreviated text, so we shouldn't teach children differently than the normal practice.</ref><br />
#In order to teach children what berachot they should say and how they should say them, anyone<ref>M.B. 167:93 says this is not limited to parents, but one may help any child who cannot make a bracha on their own</ref> may show/teach the children by saying the full berachot for the child even where the child doesn't presently have to make that bracha.<ref>Shulchan Aruch O.C. 167:19. M.B. 215:14 says even a teacher can mention the name of Hashem to teach children.<br />
See Chanoch L’Naar (14:4). As cited in "CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>.</ref> Some say that when possible, the adult should just begin pronouncing the name of God, and have the child pronounce the entire Name.<ref>Aishel Avraham 167:19</ref><br />
#A parent is allowed to answer “amen” to berachot that are said by a child at the proper time, but not when it is just for practice.<ref>Shulchan Aruch O.C. 215:3 </ref><br />
##Some limit this to answering "amen" to a child who has reached the age of chinuch,<ref>M.B. 215:16 and Aruch HaShulchan 215:2. Rav Simcha Bunim Cohen (Children in Halacha page 22 footnote 6) explains that since the child has not reached the age of chinuch, it is not a bracha and therefore one shouldn't answer amen.</ref> but others allow answering "amen" even to a child before the age of chinuch. The custom is to answer even to younger children.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 22) quoting from Shmirat Shabbat KiHilchita Mahdura Kama 32:193 explains that it is teaching children to answer Amen after brachot. </ref><br />
#Children that are older than five or six, or whatever age the accepted custom says, and get up in the middle of the night, should not eat unless they said the proper berachot beforehand. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref><br />
#While there is a prohibition in saying G-d's Name (Ado-nai) when it is isn't warranted, the prohibition is waived when being used in the process of Chinuch. Therefore, it is permitted (obligatory, rather) to say the full [[Brachot|Bracha]], with Shem and Malchut, in order to teach a child how and when to say what [[Brachot]].<ref>The Gemara (Brachot 53b) says that one doesn’t say amen after the [[Brachot|Bracha]] of a katan when he is just saying a [[Brachot|Bracha]] as he is being taught the Brachot. The Rambam (Brachot 1:15) codifies as halacha. The Kesef Mishna there writes that it’s clearly implied that the teacher is permitted to say the Brachot with Hashem’s name to teach the children how to say the Brachot and when the children repeat the [[Brachot|Bracha]] after him, since the [[Brachot|Bracha]] is only for Chinuch, one doesn’t answer amen. Shulchan Aruch 215:3 rules that if a child is saying a [[Brachot|Bracha]] as he is learning from his teacher one doesn’t answer amen, but if a child says a [[Brachot|Bracha]] in order to exempt himself from some obligation (meaning saying a [[Brachot|Bracha]] when he is obligated to say it), then one should answer amen.<br />
<br />
*Mishna Brurah 215:14 writes that it is permitted for the teacher to say the Brachot with Hashem’s name to teach the children how to say the Brachot. Although saying a [[Brachot|Bracha]] for Chinuch is permitted, saying a [[Brachot|Bracha]] as one is learning such as an adult who finds the text of a [[Brachot|Bracha]] in the gemara as he is learning should not say the [[Brachot|Bracha]] with Hashem’s name as one is reading the gemara. However, Yalkut Yosef 215:15 writes that in order to teach a child how to say Brachot one may say them with Hashem’s name, however, once the child knows how to make a [[Brachot|Bracha]] and he just needs help in saying the [[Brachot|Bracha]] one should say it without Hashem’s name.</ref><br />
#With regards to Birkat HaGomel see [[Birkat_HaGomel#Who_is_obligated_to_make_Birchat_HaGomel.3F|Birkat HaGomel page]].<br />
<br />
===Talit Katan===<br />
<br />
#One should buy a talit katan for a child who has reached the age of chinuch.<ref>Shulchan Aruch O.C. 17:3<br />
<br />
Aruch HaShulchan 17:5 asks why one is obligated to buy his child a talit as the mitzvah of tzitzit is limited to one who is wearing a four cornered garment. So if one doesn't have the garment, there is no requirement? Rav Simcha Bunim Cohen (Children in Halacha page 15 footnote 8) quotes the Bach s.v. katan that since the custom is that everyone wears tzitzit, one is obligated in chinuch of this custom as well.<br />
</ref><br />
#There are a variety of opinions for the age of chinuch for talit katan<br />
##Some say it is six or seven.<ref>Bach 16 s.v. umah shekasiv rabbaynu</ref><br />
##Others says that it is nine.<ref>Magen Avraham 16:1. Rav Moshe Feinstein (Igrot Moshe Y.D. 3:52:2) says that under the age of nine, the talit katan does not need the proper measurements. Aruch HaShulchan 16:5 says a talit katan has no shiur.</ref><br />
##The common custom is from the age of three.<ref>Sharay Teshuva 17:2 and Aruch HaShulchan 17:5</ref><br />
<br />
===Washing Hands===<br />
<br />
#Children that have not reached the age of bar or bat mitzvah are required to wash their hands before eating bread. Even though washing hands is a mitzvah derabanan, it is a mitzvah of chinuch to teach kids mitzvot that are derabanan. <ref>Yalkut Yosef Dinei [[Netilat Yadayim]], Birkat Hamazon, [[Brachot]], [[Mincha]] and [[Arvit]] page 13-14 based on the Yerushalmi in Megilla 2:5 that [[chinuch]] of children applies to rabbinic laws as cited in [[Netilat Yadayim for a Meal]]. <br />
<br /> An important lesson about chinuch in general can be learned from a story about trying to teach one’s son to wash before eating. It talks about a little kid who did not wash before eating bread. This infuriated his dad so he went to get something to hit him with. When he wound up to hit his son, his wife immediately stopped him and reminded him that he does not wash before eating bread either, thus he should be the one that is hit. The lesson is that if you want to successfully teach your children mitzvot, you have to take ownership and do the mitzvah as well. "חינוך לדורות - חינוך במעשים." <http://raktora.50webs.com/hinuh1.htm>.</ref><br />
#One opinion is that even when the child is being spoon fed because he does not have the motor skills to feed himself yet, he still is required to wash for bread when he eats more than a Kezayit. <ref>הרב אבישלום מונייצר שליט''א. "ילדים כהלכה." ילדים כהלכה. ''</ref><br />
#Harav Adir Cohen says that when the child can say the bracha they should wash their hands before eating bread. Since in many kindergarten and nursery classrooms they have posters of the bracha on the wall, they have already memorized it when they are young. Therefore, they should be able to wash by then. <ref>הרב אדיר הכהן שליט"א. " חינוך לנטילת ידים לילדים." חינוך לנטילת ידים לילדים. </ref><br />
#Children that have reached the age of chinuch should be trained to wash their hands upon rising in the morning and they should not touch food before washing hands.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 14). Shulchan Aruch haRav 4:2. M.B. 4:10 says that one should be careful with young children, and doesn't clarify if this is only once they reach the age of chinuch</ref> Some say parents should try and wash the hands of their children, regardless of their age.<ref>Shulchan Aruch haRav 4:2 says one should be careful starting after the brit milah to wash his son's hands. Shut Tzitz Eliezer 7:2:10 says there is no obligation before the age of chinuch, but to get the child into a good habit, it is advisable to wash his hands even before the age of chinuch. However, do not put pressure on the child, but do it pleasantly as there is no issue if they touch food. Halichos Bas Yisroel perek 1 footnote 22 quotes in the name of Rav Moshe Feinstein that although it is not required, it is a good idea to wash the hands of your children even before the age of chinuch.</ref><br />
#Children who have reached the age of chinuch should be trained to wash their hands after going to the bathroom or touching parts of their body that are generally covered.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 15). Chinuch Yisroel page 63. <br />
<br />
Shut Tzitz Eliezer 7:2:4 says one can still learn with a child who touches their scalp or shoes.</ref><br />
<br />
==Bringing Children to Shul== <br />
There is a lot of controversy over the issue of bringing your kids to shul. Is it a positive thing that will be positive for their future or will it be a distraction to others and a negative outlook on shul for the child?<br />
<br />
#Some say that bringing children to shul before they are ready infuses them with spirituality just like a bris milah is given to a child before the age of chinuch because it infuses him with spirituality. <ref>[http://www.aish.com/jl/jewish-law/daily-living/4-Children-and-Halacha.html Rabbi Shraga Simmons] </ref><br />
#The gemara writes that the reason why children were also supposed to assemble at hakhel was to ‘bring reward to those who brought them’. Tosafot comments that this is the source for bringing children to shul.<ref>Chagigah 3a</ref><br />
#The Shla hakadosh was frustrated by people who brought kids to shul who were not yet old enough to be in shul without making disruptions and bothering the shul. This will leave an impression on the child and he will feel distaste towards the shul as an adult because of it. <ref>Mishnah Berurah 98:3 who quotes the Shla Hakadosh:</ref><br />
#The Mishna Berura writes that one shouldn’t daven with a young child in front of himm as the child will likely distract him.<ref>Mishna Berura 96:4</ref><br />
#The Shulchan Aruch writes that children should listen to the megilla being read on Purim. The Mishna Berura writes that this is only applicable to children who have reached the age of chinuch. The Chafetz Chaim bemoans the unfortunate reality that many parents bring their younger children who disturb everyone else. <ref>The Shulchan Aruch (OC 689:1-3)</ref><br />
#One should not kiss a young child in shul.<ref>Rama O.C. 98:1 quotes Shut Binyamin Zev 163 that explains the reason is, so that one realizes that there is no love like the love one has for Hashem. See Sefer Chasidim 255<br />
<br />
Rav Ovadya Yosef (Shut Yichaveh Daas 4:12) says that this applies to both young and old children and even to other people. However, he says that the custom to kiss a rav or father on the hand is definitely permitted. He explains that they are different as there is a mitzvah to honor them, so giving them honor is a form of honoring Hashem.</ref> Some limit this to the time of prayer.<ref>Rav Michel Sherkin (Meged Givot Olam Chelek 1 page 92) says Rav Moshe Feinstein felt that this prohibition is limited to the time of tefillah (as discussed by the Gra O.C. 98:1 by the fact that the Rama has this halcha in Hilchot Tefillah, not Hilchot Bet Hakneset).</ref> Others do not accept this distinction.<ref>Rav Hershel Schachter quoted by his son <nowiki>https://www.yutorah.org/sidebar/lecture.cfm/802649/rabbi-shay-schachter/kissing-our-children-in-shul/</nowiki> at 2:20</ref><br />
<br />
==A Kohen Becoming Tamei==<br />
<br />
#Hacham Ovadia Yosef says a kohen’s wife who is pregnant while she knows it's a male is allowed to go to cemeteries while pregnant because the fetus is considered to be a part of the mother. <ref>dailyhalacha.com</ref> Rav Elyashiv says that a kohen’s wife who is giving birth to a male needs to make sure the hospital is one where the child won't become tamei after being born. <ref>dailyhalacha.com</ref><br />
#A kohen must never become Tamei, so as a baby it is the parent's responsibility to keep the baby from being near dead bodies.<ref>dinonline.org</ref><br />
#Once the Kohen is old enough and mature enough to be taught the obligation of not becoming tamei the responsibility to keep the child from becoming Tamei falls off the parents and on the child <ref>dinonline.org</ref><br />
<br />
==Shabbat==<br />
===Kiddush and Havdalah===<br />
<br />
#When a child is able to understand when it is Shabbat, then he or she must hear kiddush and havdalah. Understanding that it is Shabbos does not mean that he or she only says good shabbos and that’s all; rather a kid must understand that it’s the 7th day and it’s the rest day and not a day to do work. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#When a child is of that age, parents must make sure to call the child to the table to hear kiddush. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#If a child goes to sleep before hearing havdallah or Kiddush and it is past the child’s normal bedtime, it is not necessary to wake him or her up for Havdalah. <ref>Rav Shlomo Zalman Aurebach as cited in Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
<br />
===Melacha on Shabbat===<br />
<br />
#On shabbat, a parent cannot tell a kid to do melacha<br />
#According to one opinion, you can have a child do melacha for you if it is only an issur derabanan<ref>Turei Zahav as cited in A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer</ref> According to most opinions you may not ask a child to do a melacha for you under any circumstances even melacha derabanan. <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#Even though one cannot ask a child to do melacha, if a young child is playing with a toy that makes noise on shabbat, you don’t have to tell the kid to stop if he is too young to understand the laws of shabbat <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#But, if a kid is old enough to understand which actions are forbidden and which are allowed to do on shabbat, then you must stop him from doing melacha <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
<br />
==Holidays==<br />
===The Seder===<br />
<br />
#The age a child should be kept up for the whole pesach seder is when he can fully understand the mitzvah and the story of Egypt. This of course varies depending on how the child matures, but for most it is between age 5-7.<ref>Shulchan Aruch Orech Chaim 472:15. Shulchan Aruch Harav 472:25</ref><br />
#A child should drink the four cups when he can understand, even just a little bit, the story of Egypt; he does not, however, need to drink the same amount as an adult but rather a child-size cheek full <ref>The Laws of Pesach on www.neveh.org </ref><br />
<br />
===Lulav===<br />
<br />
#Children are chayav to perform the mitzvah of lulav when they are able to shake the lulav <ref>Gemara sukkah 42a</ref><br />
#The Turei Zahav says that a parent should buy his son his own set of lulav if he is able to do it, and the father has the financial means to do it.<br />
#if you are going to buy your child a lulav, it is preferable, if they are going to make a bracha on it, that it be kosher. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.53. Print.</ref><br />
#Although the lulav should be kosher, according to some, on the first day of Sukkot a child does not have to own his lulav like adults do. According to others, a child should also use a lulav that he owns. Therefore, the child should use the lulav after all adults have used the lulav, because a child can acquire a lulav from an adult, but cannot transfer it back to the adult’s ownership.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.59. Print.</ref><br />
#The child is not able to give back the lulav because he is unable to understand the practices of business enough to give back the lulav. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 53 . Print.</ref><br />
#You can have your child use the non-kosher set of lulav but you do not fulfill the mitzvah of chinuch. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 61-63. Print.</ref><br />
<br />
===Fasting===<br />
<br />
#There is a minhag for a boy to fast 3 fasts prior to his Bar Mitzvah.<ref>Rav Nevinsal (B'Yitzchak Yikare 550:1) comments that the minhag ashkenaz is for a boy to fast 3 times prior to his bar mitzvah, though he doesn't know the basis for this minhag.</ref><br />
<br />
==Torah Study==<br />
<br />
#The Torah study of pure children is very precious before Hashem and it provides spiritual protection to the whole world.<ref>The Gemara Shabbat 119a quotes Reish Lakish as saying that the world stands on the merit of the children's torah study. Furthermore, says the Gemara, a city which doesn't have its children studying Torah is going to be destroyed.</ref><br />
<br />
==Chinuch Attitude==<br />
<br />
#A life devoted to Hashem is the most pleasurable and fulfilling one. Therefore, the Chinuch stage must be pleasing and joyful for children. The proper attitude and approach for children to learn is through "Darchei No'am" (pleasant ways). <ref>Rambam in his introduction to Perek Chelek elaborates on how a child should be given sweets to encourage him to learn, as he gets older he should be given bigger prizes until eventually he will appreciate the value of the Torah itself and be motivated to learn it for no other reason </ref><br />
#A parent and/or teacher should generally be careful not to be excessively forceful. There are several cases where Talmudic personalities praised their behavior of not being "makpid"(strict) in their home over their wives and children even though they lived a life filled with mitzvot <ref>Gitin 7a</ref><br />
#The gedolim have all agreed that hitting children in the name of chinuch is forbidden.<ref>Rav Wolbe in Biyan Uzeriya Bechinuch. Rav Kook in Ayn Ayah Brachot 7a:70</ref><br />
<br />
==Feeding a Child Something Forbidden==<br />
<br />
#It is forbidden to feed a child something that is forbidden, whether it is forbidden from the Torah or rabbinically.<ref>The Rambam Machalot Asurot 17:27 holds that it is forbidden to feed a child something forbidden whether that prohibition is from the Torah or rabbinic. The Rashba responsa 1:92 argues that it is permitted as long as it is only rabbinic yet he cautioned that he didn't rule like that in practice. Ran Yoma 1a quotes the Rashba. The Shulchan Aruch 343:1 holds like the Rambam.</ref><br />
#It is permitted to feed a baby milk an hour after they finished eating meat even though the minhag is to not to have milk after meat for several hours.<ref>Chelkat Yakov YD 1:16 is lenient to permit a baby to drink milk after eating meat since it is only a minhag and since a minhag is based on a vow it a child's vows aren't effective. However, he limits this leniency to this context and only permits in conjunction with the fact that a baby is considered like a choleh shein bo sakana if they need to drink milk for health. Yabia Omer YD 1:4 is lenient after an hour but adds that perhaps there's no prohibition of feeding a child something forbidden if it is only an external prohibition and not a prohibition of the food itself.</ref><br />
#Many poskim are lenient even for Ashkenazim to feed a child who needs to eat kitniyot on Pesach for health reasons since it is only a minhag.<ref>Shem Aryeh EH 95 writes that there's no issue with feeding a child below chinuch something (latfiso byadayim) that is only a chumra and not even a rabbinic prohibition. He is writing about not eating dried fruits on Pesach which was a certain minhag. The Sdei Chemed Chametz Umatzah 6:6 quotes it regarding Kitniyot. Siach Yitzchak responsa 210 agrees. Yechave Daat 1:9 agrees. He quotes Kol Mevaser 778, Agudat Ezov 12 who also agree that there's no prohibition of feeding a child something that's only a minhag. Agudat Ezov is lenient even with bishul akum. Sdei Chemed Asifat Zekenim Bishul Goyim 15 quotes that.</ref><br />
#Putting a diaper on a baby on Shabbat that has a color strip which changes colors when the baby goes to the bathroom is permitted.<ref>Rav Nissim Karelitz in Chut Shani Shabbat v. 4 p. 287 writes that it is permitted to put a diaper on a baby that is going to change colors when the baby goes to the bathroom and it isn't considered causing your baby to do a melacha of coloring on Shabbat. The reason is that when the diaper is put on there's no change and when the baby goes to the bathroom he is mitasek and there's no issue of causing your child to do a melacha as a mitasek.</ref><br />
#Feeding your child a cookie with letters on it on Shabbat is permitted.<ref>Mishna Brurah on 340:3 writes that it is permitted to give your child a cookie with letters on it even though for an adult it is forbidden to eat it since it will erase the letters. Chut Shani Shabbat v. 4 p. 293 explains that it is permitted since erasing the letters is at worst derabbanan and also some poskim permit it altogether. Also, there's no problem of causing your child to do something forbidden if it is a pesik reisha unless the child realizes that he's doing it for the benefit of the child.</ref><br />
<br />
==Sources==<br />
<references /><br />
[[Category:Lifecycles]]</div>Aaschreihttps://halachipedia.com/index.php?title=Where_Is_It_Permissible_to_Recite_Brachot%3F&diff=24003Where Is It Permissible to Recite Brachot?2019-08-09T01:21:21Z<p>Aaschrei: </p>
<hr />
<div>Chazal learn from the pasuk "והיה מחניך קדוש" "Your camp should be holy"<ref>Devarim 23:15</ref> that when Hashem's presence is with us, such as when one is involved with a dvar shebekedusha, such as [[kriyat shema]], [[tefillah]], or [[learning Torah]], one must make sure that one's area is clean, meaning, that there isn't any unclad area of a person or revealed feces where one is.<ref>Shabbat 150a, Brachot 25a, Kitzur Shulchan Aruch 5:1</ref> The details of what is considered an unclad area of the body and what is considered feces are described below.<br />
<br />
==Learning or Thinking Torah in Unclean Areas==<br />
===In a Bathroom or Bathroom===<br />
<br />
#It is forbidden to learn Torah or recite Brachot in a bathroom.<ref>Gemara Brachot 26a, Shulchan Aruch 83:4</ref> The poskim say that this is also true with modern bathrooms.<ref>Igrot Moshe EH 1:114</ref><br />
#It is permitted to recite a bracha outside a bathroom even if the door is open.<ref>Igrot Moshe EH 1:114</ref><br />
#One may speak Hebrew in the bathroom, but it is a pious practice not to. <ref>Shulchan Aruch 85:2, Mishna Brurah 85:9</ref><br />
#It is forbidden to learn or think Torah in a bathhouse. Even in the changing room next to the bathing room one may not learn Torah but one may think Torah. If there's no one unclothed in the changing room at the time there is a dispute if one may recite brachot there.<ref>In the days of chazal there were three chambers of a bathhouse; the outermost room was used for rinsing and sweating, the middle one for changing and lounging, and the inner one for bathing. The gemara Shabbat 10a explains that it is forbidden to learn Torah in either the middle or inner rooms. That is codified in Shulchan Aruch 84:1. Rama adds that thinking Torah is permitted in the middle room and not the inner one.<br />
<br />
*Is learning in the middle room permitted if no one unclothed there? Bet Yosef 45:2 implies it is permitted and Bach 84:1 says forbidden. The Mishna Brurah 84:3 cites the dispute between the Bach and Bet Yosef. Perisha 45:2, Taz 84:2 (as understood by Mishna Brurah 84:3), Shulchan Aruch Harav 84:1, and Magen Giborim S”G 84:2 are strict. Magen Avraham 45:2, Eliya Rabba 84:1, Birkei Yosef 85:10, Maharsham in Daat Torah 84:1, and Bet Yehuda OC 10 are lenient. Taharat Habayit v. 3 p. 232-3 is lenient. He writes that it seems to be a dispute between Rashi who is lenient and the Meiri.</ref><br />
<br />
===In Front of Feces or Urine===<br />
<br />
#It is forbidden to recite or even think words of [[Kedusha]] in an area where there is uncovered urine, human feces, or something that stinks. <ref>Shulchan Aruch 85:2, Kitzur Shulchan Aruch 5:2</ref> One may not learn in front of human feces as far as one can see it and if it is on the side or behind oneself it is permitted to recite words of Kedusha if one is 4 amot from where it doesn't smell.<ref>Rav Chisda in brachot 25a holds that one needsd to distance from feces 4 amot from where the smell stopped. The Rosh (Brachot 3:46) and Rif Brachot 16b hold like Rav Chisda while the Rambam (Kriyat Shema 3:12) held like Rav Huna that as long as one can't smell it is permitted to learn Torah. Shulchan Aruch 79:1 holds like the Rosh and Rif. <br />
<br />
*Rava in Brachot 25a states that if the feces is in front of oneself one can't say Shema even if it is far away. The Rambam (Kriyat Shema 3:8) writes that having the feces on one's side is the equivalent to having it behind oneself. Shulchan Aruch 79:1 accepts the Rambam.</ref> <br />
##If a person can't smell he needs to distance himself from feces as far as someone who could smell.<ref>Rosh Brachot 3:46, Tur and Shulchan Aruch 79:1</ref><br />
##If a person is blind or it is dark and can't see the feces one still needs to distance oneself from the feces as far as someone who could see when it was light.<ref>Yerushalmi Brachot 3:5, Rosh Brachot 3:46, Tur and Shulchan Aruch 79:1</ref><br />
#If urine was absorbed into the ground or clothing, if there still is a moisture to the urine, one may not learn next to it unless it was diluted with a [[Reviyit]] of water.<ref>Kitzur Shulchan Aruch 5:2</ref><br />
#If there is feces on one's body, one may not involve oneself in Divrei [[Kedusha]] even if it is covered.<ref>Kitzur Shulchan Aruch 5:3</ref><br />
#If a baby soiled a diaper but they are still wearing it if you don't smell it the feces are considered covered and some permit to learn or make brachot nearby,<ref>[http://www.yutorah.org/sidebar/lecture.cfm/891935/rabbi-hershel-schachter/berachos-56-25ab-modern-bathrooms-tzoah-libo-roeh-es-haervah-glass-akum-issur-chal-al-issur/ Rav Hershel Schachter (Brachot Shiur 56 around min 85)]</ref> while others are strict and require you to move four [[amot]] away from the smell.<ref>Rav Simcha Bunim Cohen (page 25). Shevet HaLevi 9:200:2 says that this relates to the discussion of how far one must distance themselves from a bad odor that is covered. See M.B. 79 introduction point 8 where he discusses an argument concerning if one must distance themselves four amot from where the bad odor ends or is moving to a place that it doesn't smell enough. This is a doubt in the Pri Megadim 79.</ref><br />
##All agree that one does not have to check a diaper prior to reciting a bracha or learning, but if one does smell an odor, it would be prohibited.<ref>Rav Simcha Bunim Cohen (page 25). Shevet HaLevi 9:200:2</ref><br />
#It is permitted to daven in front of a urine catheter though the tube through which the urine goes through should be covered and preferably the bag of urine should be covered as well.<ref>https://www.yeshiva.co/ask/?id=4915</ref><br />
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====In Another Room====<br />
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#If feces are in a small room it is permitted to learn Torah in the large room attached to the small room even if one is within 4 amot.<ref>The Gemara Eruvin 92a establishes that if there's feces in a small room attached to a big room it is permitted to learn Torah in the big room. The reason is that the larger room which isn't completely open to the small room is a separate domain and one doesn't have to be concerned with the feces. This is codified by the Rosh Brachot 3:46, Tur and Shulchan Aruch 79:3.</ref> Even if one can see the feces it is permitted to learn Torah but it is preferable to be strict to turn away.<ref>The Rosh Brachot 3:46 understands that since the feces are in another domain it is permitted to learn Torah even if one can see them. However, the Rashba Brachot 25a argues that even one can see the feces it is always forbidden to learn. Bet Yosef 79:2 rules that the halacha follows the Rosh but it is preferable to be strict for the Rashba.</ref> Even if the feces are in another room it is an issue if one can still smell the feces.<ref>Rambam Kriyat Shema 3:9 writes that even if feces are in another domain it is still an issue if one can smell them. The Rabbenu Yonah 16b s.v. vim writes that some disagree with the Rambam since it is in another domain. Shulchan Aruch 79:2 holds like the Rambam.</ref><br />
#If there are feces in a large room then it is forbidden to learn Torah even in the small room attached to it until one distances oneself as though it was in the same room.<ref>Eruvin 92a, Rosh Brachot 3:46, Tur and Shulchan Aruch 79:3</ref><br />
#If feces are outside it is permitted to learn Torah inside the house as long as one can't smell them.<ref>Shulchan Aruch 79:2</ref><br />
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====Animal Feces====<br />
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#Unlike human feces where it is forbidden to learn Torah as long as one can see the feces unless it is behind oneself when one can learn Torah if one is 4 amot from where it smells, for animal feces it is permitted to learn Torah as long as one is 4 amot from where it smells even if one can see it.<ref>The Gemara Brachot 25a establishes that it is permitted to say Kriyat Shema next to dog or pig feces unless they are mixed with hides. Additionally, the Yerushalmi Brachot 3:5 concludes that the only animal feces are only an issue for Kriyat Shema in a few cases including a donkey, pig, and chicken. Tur and Shulchan Aruch 79:4 conclude that in general one can say Kriyat Shema next to animal feces. Nonetheless, the Tur adds that one can't say Kriyat Shema if one can still smell it. Bet Yosef explains that the Tur is based on the halacha of nevelah and if so it really means you need to distance yourself 4 amot from the smell stops. The Maharalbach (Chidushei Hagahot 79:1) argues that animal feces are like passing gas and as long as it doesn't smell where one is it is permitted even if it is within 4 amot. Olot Tamid 79:8 agrees with Bet Yosef as Shulchan Aruch rules.</ref><br />
#It is permitted to recite brachot in front of dog or pig feces as long as where one is standing 4 amot from where the smell stops.<ref>Brachot 25a establishes that dog and pig feces are only an issue if they are mixed with hides when it smell profusely. Tur 79:4 adds that one should still distance oneself to a place where it doesn't smell. Bet Yosef 79:4 explains that the Tur compared it to a rotting carcass where one needs to distance oneself 4 amot from where the smell stops. Shulchan Aruch 79:4 codifies this halacha.</ref> # Feces of cats are like human feces in that it is forbidden to recite a bracha in front of oneself as far as one can see and behind oneself 4 amot.<ref>Rosh Brachot 3:46 writes that one needs to distance oneself from cat feces since it is smelly like human feces.</ref><br />
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====Garbage====<br />
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#One can't say any dvar shebekedusha near a bad smelling garbage even if there isn't any feces in it if the smell is a result of anything that is a result of decay or decomposition.<ref>Mishna Brurah 79:29 citing Levush. [https://www.yutorah.org/sidebar/lecture.cfm/891935/rabbi-hershel-schachter/berachos-56-25ab-modern-bathrooms-tzoah-libo-roeh-es-haervah-glass-akum-issur-chal-al-issur/ Rav Schachter (Brachot Shiur 56 beginning)] commented that you need to distance from rotting food and vomit but not from a naturally occurring bad smelling chemical like sulfur.</ref><br />
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===In Front of an Unclad Person===<br />
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#If an area of one [[Tefach]] on a part of a woman's body that is usually covered is exposed, including a married woman's hair, it is considered nakedness regarding which it is forbidden to involve oneself in Divrei Kedusha.<ref>Shulchan Aruch 75:1</ref> Areas that may be exposed (unless there is a local custom to be more strict) are the face, hands, and legs up to the knee.<ref>Mishna Brurah 75:2</ref><br />
#If one is facing such a woman, according to Sephardim, he may close his eyes or turn his head, in order to recite a [[bracha]].<ref>Shulchan Aruch 75:6, Mishna Brurah 75:29, Yechave Daat 2:5</ref> According to some Ashkenazim, he must turn all the way around.<ref>Mishna Brurah 75:29</ref> Other Ashkenazic poskim hold that turning around is only necessary when one is facing the actual Ervah (unlike areas which are only covered because of local practice, such as forearms and forelegs) of a woman, but in the case of a [[Tefach]] of skin or hair, closing one's eyes or turning his head is sufficient. <ref>Mishna Brurah 75:1</ref> Regarding learning Torah, Ashkenazim are lenient to allow learning if one closes one's eyes or turns away one's face.<ref>Rav Shlomo Zalman Auerbach (Byitzchak Yikra 84:1 cited by Dirshu 75:1) explained that learning Torah is less severe than davening and it is permitted to rely on the Rambam that closing one's eyes is sufficient.</ref><br />
#If one sees an image of an improperly dressed woman on television, even though she herself is not physically present, he may not make a [[bracha]] while looking at her and must follow the above protocol.<ref>Yechave Daat 4:7 writes that she does not physically have to be present, because the whole prohibition is in place to prevent one from having inappropriate thoughts, which are all too possible when watching an improperly dressed woman on TV. Of course, one must be wary, as to bringing TV into ones home in the first place, which exposes one's children to a great variety of inappropriate content and inhibits their ability to grow as good wholesome Jewish children. </ref><br />
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===If One is Improperly Dressed===<br />
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#If someone is wearing an undergarment that covers one's private area even if he isn't wearing other garments, strictly speaking one may recite kriyat shema, brachot, or Torah but he can't daven Shemona Esrei.<ref>Gemara Brachot 25a, Shulchan Aruch 74:6</ref> However, unless it is an extenuating circumstance one should wear respectful clothing for kriyat shema, brachot or Torah.<ref>Mishna Brurah 74:22</ref><br />
#If there's no separation between one's heart and one's nakedness one may not recite a bracha or learn Torah. For example, if someone is wearing a loose robe or another piece of clothing that doesn't separate between one's heart and one's private area one may not recite a bracha or learn Torah.<ref>The Gemara Brachot 25b cites a dispute if a person's heart "sees" his nakedness whether he may recite Kriyat Shema. Tosfot s.v. vehari writes the while Rabbenu Shemaya held that it was permitted the Ri disagreed. Rif Brachot 16b, Rambam Kriyat Shema 2:7, and Rosh 3:50 hold like the Ri that it is forbidden to say Kriyat Shema in such a state. Shulchan Aruch 74:1 codifies that opinion.</ref><br />
#If a person is standing in water unclothed with his head out of the water he needs to create a separation between his heart and his nakedness in order to recite a bracha. This can be accomplished by covering one's private area with a towel. Alternatively, if one wraps one's arms around one's chest and heart that can serve as a barrier between one's private area and one's heart. Yet merely using one's hand to cover one's chest doesn't serve as a barrier between one's heart and one's nakedness. Lastly, kicking up the water is effective only if the floor is a dirt floor but if it is tiled and the water is clear kicking up the water doesn't suffice.<ref>Rabbenu Yonah 16b s.v. aval explains that there are two issues with making a bracha unclothed; one is that one's eyes can't be in view of ervah and the second is that one's heart can't be in view of one's ervah. However, since one's nakedness is underwater and one's eyes aren't, the ervah is considered in a different domain from one's eyes. Yet, the issue of his heart seeing the ervah continues to exist. That is solved by kicking up the water so that the water is murky, by covering one's ervah with a towel, or by pressing one's a arms against one's chest to create a barrier between the heart and ervah. Shulchan Aruch 74:2-3 holds that holding one's hands against one's chest isn't a solution for creating one's heart seeing one's ervah, but wrapping one's arms around one's chest is sufficient. Mishna Brurah 73:13 explains that one's hands can cover one's heart because one's own body doesn't count as a covering but wrapping one's arms around one's chest which is an abnormal way to hold oneself it is a sufficient barrier. Mishna Brurah 74:11 quotes the Magen Avraham who holds that kicking up the water is a solution as the Gemara Brachot 25b describes only if there is dirt on the floor and kicking up the water and dirt will make the water unclear but if the water is clear and floor is tiled then kicking up water doesn't help. However, the Mishna Brurah concludes by citing the Or Zaruah that it is effective to kick up the water even if the water is clear and the floor is tiled. Aruch Hashulchan 74:12 holds like the Magen Avraham. </ref><br />
#Some say that there's no issue for a woman regarding the issue of her heart seeing her nakedness. Therefore, a woman would be allowed to recite a bracha while in the mikveh with their private area underwater and head out of the water. Additionally, a woman can recite a bracha while wearing a loose robe.<ref>Shulchan Aruch 74:4 citing the Orchot Chaim. Shach YD 200:1 writes that the minhag follows this opinion.</ref><br />
#If someone is standing with just their private part in the water while their heart and head are out of the water one can recite a bracha. One should be careful that one's eyes don't see one's erveh while one is reciting the bracha.<ref>Rama 74:2 writes that since the water serves as a barrier between one's private area and one's heart or eyes if one only has one's private area in the water with one's heart and head out one could recite a bracha even if the water is clear. Pri Chadash 74:2 argues vehemently that this isn't a solution if the water is clear. Mishna Brurah 74:13 and Aruch Hashulchan 74:12 accept the Rama. Mishna Brurah just adds that obviously one may not look at one's ervah while reciting the bracha.</ref><br />
#It doesn't matter if any other part of one's body besides the heart and eyes are in view of one's private area, but if any part of the body is touching the private area one may not recite a bracha or learn Torah.<ref>Gemara Brachot 25b, Shulchan Aruch 74:5</ref><br />
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For a man if his organ is touching his legs he shouldn't say brachot but after the fact the bracha counts.<ref>Mishna Brurah 74:20</ref><br />
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===Definition of Divrei Kedusha===<br />
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#For the purposes of learning or reciting anything of Kedusha before Ervah, in a bathroom or near feces, this includes Kriyat Shema, Tefillah, learning Torah, brachot, or anything of kedusha.<ref>Mishna Brurah 76:2 writes that it is obvious that for all purposes of saying Torah in a place of Ervah, bathroom, or feces it is equally applicable whether it is learning Torah, reciting Shema, Tefillah, or anything of Kedusha. Aruch Hashulchan 76:1 adds brachot as another example. Regarding not saying Torah in a bathroom, the Rambam (Kriyat Shema 3:4) writes that Kriyat Shema is the same as any other divrei kedusha and even thinking Torah in a bathroom is forbidden. He says the same for a place that is unclean because of feces or urine. <br />
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*However, the Tosfot (Eruvin 64a s.v. shikor) and Rosh Eruvin 6:5 have a doubt whether reciting Brachot are treated like davening Tefillah near feces after the fact. The Ramban (Brachot 22b) clarifies that Tosfot never even considered if it is permitted to recite a bracha near feces. That is obviously forbidden. In fact, any Torah, bracha, tefillah, shema, or concept of Torah ("Inyan Shel Torah") is forbidden Biblically as the Torah says "והיה מחניך קדש" and doesn't specify Shema or Tefillah, so obviously it also applies to brachot. Rather Tosfot was in doubt regarding after the fact if the bracha in a dirty counts or needs to be said again. Even on that point, the Ramban writes that it is clear that one doesn't fulfill one's obligation even after the fact and there's no distinction between brachot and any other Torah. The only distinction that is relevant is that it is forbidden to recite shema near someone who passed gas but permitted to learn Torah. The Ramban writes that this is only because learning near passed gas is only rabbinic and chazal didn't want their enactment to cause people not to learn Torah but it would be forbidden to recite brachot or say shema near the gas. He concludes with the Yerushalmi Trumot 6:1 that it is forbidden to recite brachot near ervah. The Shulchan Aruch 185:5 cites the Tosfot but the Mishna Brurah 185:7 cites the Ramban.</ref><br />
#It is equally forbidden whether it is in Hebrew or any other language.<ref>Mishna Brurah 76:2</ref><br />
#One should avoid performing mitzvot in a bathroom as doing so would be disgraceful, however, if there's no other option, such as giving someone who asks for tzedaka, it is permitted.<ref>Biur Halacha 588:2 s.v. shema quotes the Mateh Efraim that one shouldn't do any mitzvot in a disgraceful place such as a bathroom or in front of feces. He explains that either it is because since one needs kavnaa for a mitzvah that is similar to think of Torah. Also, he says it is disgraceful to do mitzvot in a dirty a place. Dirshu 76:1 quotes Halichot Shlomo (Tefillah Dvar Halacha 2:36) who writes that this is only initially that one shouldn't do mitzvot in such a place but if one is going to miss the opportunity otherwise one can do the mitzvot there. Also, they quote Rav Chaim Kanievsky (Derech Emunah Maaser 9:51) that it only applies to a obligatory mitzvah but a mitzvah that is optional can be done in a bathroom. Rav Nevinsal (on Biur Halacha 1:1) writes that shouldn't think about the six mitzvot temidiyot in the bathroom since it is disgraceful. (See also Bikkurei Yakov 644:1 who writes that performing any mitzvah requires Birchat Hatorah which is similar to the first explanation of the Biur Halacha.) </ref><br />
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==Sources==<br />
<references /><br />
[[Category:Learning Torah]]<br />
[[Category:Prayer]]<br />
[[Category:Brachot]]</div>Aaschreihttps://halachipedia.com/index.php?title=Chinuch&diff=23999Chinuch2019-08-09T00:32:45Z<p>Aaschrei: </p>
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<div>Every father has an obligation to educate his children to fulfill mitzvot, even before they reach the age of [[Bar Mitzvah]]/Bat Mitzvah. The age at which this obligation begins varies according to the Mitzvah. Below are the details of this Mitzvah<br />
==D’Orayta or D’Rabanan?==<br />
The Mitzvah of Chinuch - to teach Torah to our children - is clearly a Mitzvah D’Orayta as explicitly stated: V’shinantam L’vanecha.<ref>Devarim 6 pasuk 7</ref> However, is the Mitzvah of chinuch - to instruct children to begin performing Mitzvot before they are of the age of Mitzvot - a mitzva D’Orayata or D’Rabanan?<br />
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#Rav Schneur Zalman of Liadi says that it is clearly a mitzvah D’rabanan because it is never mentioned in the Torah. <ref>Shulchun Aruch Harav Y.D. 246:1. see Sefer Chinuch Yisrael (p. 59) writes that Chinuch is a rabbinical Mitzvah, and quotes the Chaye Adam (66:1) who writes that this is a Mitzvah Midivrei Kabbalah (institution of the Nevi'im).</ref><br />
#However, Rav Meir Simchah of Dvinsk disagrees, citing Bereshit “For I have known him, to the end that he may command his children and his household after him”<ref>Bereshit Perek 18 pasuk 19 </ref> which he interprets to mean that Avraham was commanded to teach his household and children to perform the Mitzvot. This, however, is a general Mitzvah to teach children to appreciate Mitzvot. The Mitzvah to teach a child to perform each individual Mitzvah is D’Rabanan.<ref>Meshakh Ḥochmah Genesis 18:19 </ref><br />
#According to Rav Soloveitchik, although teaching children the Mitzvot is D’Rabanan, the Mitzvah of Chinuch is modeled after the biblical commandment of Sippur Yitziat Mitzrayim. This commandment to retell the story of our ancestors is extended, and, while there is a special commandment to tell over the story of Egypt, we must retell all of the Torah and Mitzvot to our children using all of the educational methods we follow in Sippur Yitziat Mitzrayim. <ref>Benjamin Zimmerman, The Educational Experience of Sippur Yitziat Mizrayim </ref><br />
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==At What Age?==<br />
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#The general age of when one starts to do mitzvos, is when the parents think that this child is mature enough to fulfill the whole mitzvah, even with its more complicated parts. <ref>See the examples on Sukkah 42a and Sukkah 28a</ref><br />
#The age of chinuch depends on the child's individual intelligence. Usually the age when a child is intelligent enough for mitzvos is 5 or 6 years of age. <ref>Mishnah Berurah 128:123.</ref><br />
##For Shabbat some say that the age of chinuch begins at age 4 or 5.<ref>Muktzeh: A Practical Guide (Rabbi Simcha Bunim Cohen p. 138)</ref><br />
#There are some mitzvos in which parents start training their children even before five years of age. But some mitzvos can be more complicated and parents should wait until children are older to train them.<ref>Mishnah Berurah 128:123 </ref><br />
#A child can make several mistakes before they can begin to execute the mitzvah properly. But if one does make a mistake trying to execute the mitzvah, the parents should not get frustrated with their kid and instead should encourage them to try again. <ref>Mishnah Berurah 343:3</ref><br />
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==Who is obligated in Chinuch?==<br />
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*There is a machloket in the commentaries regarding whether the mitzvah of chinuch is for the parent or the child.<br />
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#The book of Mishlei says that one should teach his child in a manner which will stick with him forever: “Train up a child in the way he should go, and even when he is old, he will not depart from it.” Rashi comments on this pasuk saying that depending on what you teach him those lessons will affect him the rest of his life. This means that the parent has the responsibility to teach the child life lessons. This belief would suggest that chinuch is a mitzvah for the father, because he is the one who will have the ability to affect his child's future.<ref>Mishlei (22:6) and Rashi there as cited in ShortVort written by D. Fine. Ritva Sukkah 2b s.v. amar rabbi yehuda and Mishna Brurah 343:2 cite Mishlei as the source for chinuch. </ref><br />
#Some rishonim hold that the son isn't obligated in mitzvot at all and it is only father who is obligated to train his son in mitzvot.<ref>Rashi (Brachot 20a s.v. ketanim), Ran (Megillah 6b s.v. rabbi yehuda) citing the Ramban, Ritva (Megillah 19b s.v. hakol), Tosfot Bava Kama 87a s.v. vkein</ref> However, others hold that the child himself is rabbinically obligated in mitzvot.<ref>Tosfot (Megillah 19b s.v. vrabbi yehuda), Tosfot (Brachot 20a s.v. vketanim), Rashba (Brachot 20a s.v. nashim)</ref><br />
#While the majority of the Poskim hold that Chinuch only applies to the father, some say it also applies to the mother. <ref>Mishna Brurah 343:2, Sefer Chinuch Yisrael (p. 61). See further in the Magen Avraham 343, Shulchan Aruch HaRav 343, Mishna Brurah 616:5, Aruch HaShulchan 343, and Pri Megadim E"A 225:5. <br />
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*The Gemara Nazir 28b writes that there is only an idea of a father training his son in being a nazir and not a mother. Reish Lakish understands that this is an example of chinuch. Tosfot Yeshanim (Yoma 82a s.v. ben) explicitly holds that there is no chinuch for a mother. Aruch Lener Sukkah 2b agrees. Ritva (Sukkah 2b s.v. amar rabbi yehuda) assumes that there is chinuch for a mother.</ref><br />
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==How Completely Must the Mitzvah Be Performed?==<br />
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*The obligation of chinuch is for a father to train his son to do mitzvot, before he is required. The question that arises is: can a father fulfill his obligation by training his children to learn the basics of the mitzvah or must a father teach his son to perform the mitzvot perfectly. There are many different views on how a father should approach this issue.<br />
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#Some examples of cases of chinuch are with a lulav and with tzitzit. While the obligation of chinuch is only fulfilled if you give your child a perfectly kosher lulav and pair of tzitzit, you don’t have to give your child lulav hadar. In addition, you also don’t have to teach your child to have kavanah while performing the mitzvah. From this, we can infer that while it is important to teach your child to not perform the mitzvah in a non-kosher way, it is also not necessary to make your child fully enthralled in all aspects of the mitzvah.<ref>Fine, D. "The Mitzvah of Chinuch Explored." Shortvort. N.p., n.d. Web. 11 Feb. 2016.</ref><br />
#There is a dispute whether a father fulfills his obligation when letting his child use a borrowed lulav for sukkot.<ref>Mishna Brurah 628:28</ref> This question revolves around whether the nature of the obligation of chinuch was to train the child to do mitzvot when he gets older in which case it would suffice or was it that the rabbis imposed an obligation upon the child to do mitzvot before he becomes Biblically obligated.<ref>Rav Moshe Feinstein in Igrot Moshe YD 1:224. See Ritva (Sukkah 2b s.v. amar rabbi yehuda) who says that a sukkah above 20 amot is invalid for chinuch and concludes that the mitzvah of chinuch has to be fulfilled in a complete fashion.</ref><br />
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==Until When?==<br />
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#Although the primary purpose of Chinuch is to train children when they are young so that they continue to perform the Mitzvot during adulthood, the parents' obligation does not end when a child reaches bar or bat mitzvah. A parent must make sure that the child continues to adhere to all biblical or rabbinic laws even after maturity. <ref>Children in Halacha pg. 8 </ref><br />
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==Daily Mitzvot==<br />
===Prayer===<br />
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#Regarding a child's obligation to pray, see the [[Obligation_to_pray#Children| Children's obligation to Pray]] page.<br />
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===Berachot===<br />
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#Children should be taught to say berachot before food at the age of 5, or when the children are able to say it properly. However many people have different customs to start having children say berachot at an earlier age. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>, שלחן ערוך א”ח רט”ו:ג as cited in Singer, Shmuel. "A Parent's Guide to Teaching Children Mitzvot." Google Books. Shmuel Singer, n.d. Web. 01 Feb. 2016. <https://books.google.com/books?id=55NdTR7HfYAC&pg=PA20&lpg=PA20&dq=age%2Bchildren%2Bberachot&source=bl&ots=zwGJnqECD_&sig=xSHlovDBimMjahI64ia2ltu_5ho&hl=en&sa=X&ved=0ahUKEwjHopOi39bKAhUBLyYKHRqADUEQ6AEIHDAA#v=onepage&q=age%20children%20berachot&f=false>. <br />
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*Yalkut Yosef (Chinuch p. 20) quotes the Chikrei Lev who proves that there is chinuch even on mitzvot derabanan, as the gemara Rosh Hashana 29b indicates that a person should teach his son how to make hamotzei before eating bread.</ref><br />
#Some say that children from the age of 6 should say Birkat Hamazon <ref>Rabbi Mansour on dailyhalacha.com writes that parents should ensure that children from the age of 6 say Birkat HaMazon. </ref><br />
#In order to teach children what berachot they should say and how they should say them, anyone<ref>M.B. 167:93 says this is not limited to parents, but one may help any child who cannot make a bracha on their own</ref> may show/teach the children by saying the full berachot for the child even where the child doesn't presently have to make that bracha.<ref>Shulchan Aruch O.C. 167:19. M.B. 215:14 says even a teacher can mention the name of Hashem to teach children.<br />
See Chanoch L’Naar (14:4). As cited in "CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>.</ref> Some say that when possible, the adult should just begin pronouncing the name of God, and have the child pronounce the entire Name.<ref>Aishel Avraham 167:19</ref><br />
#A parent is allowed to answer “amen” to berachot that are said by a child at the proper time, but not when it is just for practice.<ref>Shulchan Aruch O.C. 215:3 </ref><br />
##Some limit this to answering "amen" to a child who has reached the age of chinuch,<ref>M.B. 215:16 and Aruch HaShulchan 215:2. Rav Simcha Bunim Cohen (Children in Halacha page 22 footnote 6) explains that since the child has not reached the age of chinuch, it is not a bracha and therefore one shouldn't answer amen.</ref> but others allow answering "amen" even to a child before the age of chinuch. The custom is to answer even to younger children.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 22) quoting from Shmirat Shabbat KiHilchita Mahdura Kama 32:193 explains that it is teaching children to answer Amen after brachot. </ref><br />
#Children that are older than five or six, or whatever age the accepted custom says, and get up in the middle of the night, should not eat unless they said the proper berachot beforehand. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref><br />
#While there is a prohibition in saying G-d's Name (Ado-nai) when it is isn't warranted, the prohibition is waived when being used in the process of Chinuch. Therefore, it is permitted (obligatory, rather) to say the full [[Brachot|Bracha]], with Shem and Malchut, in order to teach a child how and when to say what [[Brachot]].<ref>The Gemara (Brachot 53b) says that one doesn’t say amen after the [[Brachot|Bracha]] of a katan when he is just saying a [[Brachot|Bracha]] as he is being taught the Brachot. The Rambam (Brachot 1:15) codifies as halacha. The Kesef Mishna there writes that it’s clearly implied that the teacher is permitted to say the Brachot with Hashem’s name to teach the children how to say the Brachot and when the children repeat the [[Brachot|Bracha]] after him, since the [[Brachot|Bracha]] is only for Chinuch, one doesn’t answer amen. Shulchan Aruch 215:3 rules that if a child is saying a [[Brachot|Bracha]] as he is learning from his teacher one doesn’t answer amen, but if a child says a [[Brachot|Bracha]] in order to exempt himself from some obligation (meaning saying a [[Brachot|Bracha]] when he is obligated to say it), then one should answer amen.<br />
<br />
*Mishna Brurah 215:14 writes that it is permitted for the teacher to say the Brachot with Hashem’s name to teach the children how to say the Brachot. Although saying a [[Brachot|Bracha]] for Chinuch is permitted, saying a [[Brachot|Bracha]] as one is learning such as an adult who finds the text of a [[Brachot|Bracha]] in the gemara as he is learning should not say the [[Brachot|Bracha]] with Hashem’s name as one is reading the gemara. However, Yalkut Yosef 215:15 writes that in order to teach a child how to say Brachot one may say them with Hashem’s name, however, once the child knows how to make a [[Brachot|Bracha]] and he just needs help in saying the [[Brachot|Bracha]] one should say it without Hashem’s name.</ref><br />
#With regards to Birkat HaGomel see [[Birkat_HaGomel#Who_is_obligated_to_make_Birchat_HaGomel.3F|Birkat HaGomel page]].<br />
<br />
===Talit Katan===<br />
<br />
#One should buy a talit katan for a child who has reached the age of chinuch.<ref>Shulchan Aruch O.C. 17:3<br />
<br />
Aruch HaShulchan 17:5 asks why one is obligated to buy his child a talit as the mitzvah of tzitzit is limited to one who is wearing a four cornered garment. So if one doesn't have the garment, there is no requirement? Rav Simcha Bunim Cohen (Children in Halacha page 15 footnote 8) quotes the Bach s.v. katan that since the custom is that everyone wears tzitzit, one is obligated in chinuch of this custom as well.<br />
</ref><br />
#There are a variety of opinions for the age of chinuch for talit katan<br />
##Some say it is six or seven.<ref>Bach 16 s.v. umah shekasiv rabbaynu</ref><br />
##Others says that it is nine.<ref>Magen Avraham 16:1. Rav Moshe Feinstein (Igrot Moshe Y.D. 3:52:2) says that under the age of nine, the talit katan does not need the proper measurements. Aruch HaShulchan 16:5 says a talit katan has no shiur.</ref><br />
##The common custom is from the age of three.<ref>Sharay Teshuva 17:2 and Aruch HaShulchan 17:5</ref><br />
<br />
===Washing Hands===<br />
<br />
#Children that have not reached the age of bar or bat mitzvah are required to wash their hands before eating bread. Even though washing hands is a mitzvah derabanan, it is a mitzvah of chinuch to teach kids mitzvot that are derabanan. <ref>Yalkut Yosef Dinei [[Netilat Yadayim]], Birkat Hamazon, [[Brachot]], [[Mincha]] and [[Arvit]] page 13-14 based on the Yerushalmi in Megilla 2:5 that [[chinuch]] of children applies to rabbinic laws as cited in [[Netilat Yadayim for a Meal]]. <br />
<br /> An important lesson about chinuch in general can be learned from a story about trying to teach one’s son to wash before eating. It talks about a little kid who did not wash before eating bread. This infuriated his dad so he went to get something to hit him with. When he wound up to hit his son, his wife immediately stopped him and reminded him that he does not wash before eating bread either, thus he should be the one that is hit. The lesson is that if you want to successfully teach your children mitzvot, you have to take ownership and do the mitzvah as well. "חינוך לדורות - חינוך במעשים." <http://raktora.50webs.com/hinuh1.htm>.</ref><br />
#One opinion is that even when the child is being spoon fed because he does not have the motor skills to feed himself yet, he still is required to wash for bread when he eats more than a Kezayit. <ref>הרב אבישלום מונייצר שליט''א. "ילדים כהלכה." ילדים כהלכה. ''</ref><br />
#Harav Adir Cohen says that when the child can say the bracha they should wash their hands before eating bread. Since in many kindergarten and nursery classrooms they have posters of the bracha on the wall, they have already memorized it when they are young. Therefore, they should be able to wash by then. <ref>הרב אדיר הכהן שליט"א. " חינוך לנטילת ידים לילדים." חינוך לנטילת ידים לילדים. </ref><br />
#Children that have reached the age of chinuch should be trained to wash their hands upon rising in the morning and they should not touch food before washing hands.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 14). Shulchan Aruch haRav 4:2. M.B. 4:10 says that one should be careful with young children, and doesn't clarify if this is only once they reach the age of chinuch</ref> Some say parents should try and wash the hands of their children, regardless of their age.<ref>Shulchan Aruch haRav 4:2 says one should be careful starting after the brit milah to wash his son's hands. Shut Tzitz Eliezer 7:2:10 says there is no obligation before the age of chinuch, but to get the child into a good habit, it is advisable to wash his hands even before the age of chinuch. However, do not put pressure on the child, but do it pleasantly as there is no issue if they touch food. Halichos Bas Yisroel perek 1 footnote 22 quotes in the name of Rav Moshe Feinstein that although it is not required, it is a good idea to wash the hands of your children even before the age of chinuch.</ref><br />
#Children who have reached the age of chinuch should be trained to wash their hands after going to the bathroom or touching parts of their body that are generally covered.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 15). Chinuch Yisroel page 63. <br />
<br />
Shut Tzitz Eliezer 7:2:4 says one can still learn with a child who touches their scalp or shoes.</ref><br />
<br />
==Bringing Children to Shul== <br />
There is a lot of controversy over the issue of bringing your kids to shul. Is it a positive thing that will be positive for their future or will it be a distraction to others and a negative outlook on shul for the child?<br />
<br />
#Some say that bringing children to shul before they are ready infuses them with spirituality just like a bris milah is given to a child before the age of chinuch because it infuses him with spirituality. <ref>[http://www.aish.com/jl/jewish-law/daily-living/4-Children-and-Halacha.html Rabbi Shraga Simmons] </ref><br />
#The gemara writes that the reason why children were also supposed to assemble at hakhel was to ‘bring reward to those who brought them’. Tosafot comments that this is the source for bringing children to shul.<ref>Chagigah 3a</ref><br />
#The Shla hakadosh was frustrated by people who brought kids to shul who were not yet old enough to be in shul without making disruptions and bothering the shul. This will leave an impression on the child and he will feel distaste towards the shul as an adult because of it. <ref>Mishnah Berurah 98:3 who quotes the Shla Hakadosh:</ref><br />
#The Mishna Berura writes that one shouldn’t daven with a young child in front of himm as the child will likely distract him.<ref>Mishna Berura 96:4</ref><br />
#The Shulchan Aruch writes that children should listen to the megilla being read on Purim. The Mishna Berura writes that this is only applicable to children who have reached the age of chinuch. The Chafetz Chaim bemoans the unfortunate reality that many parents bring their younger children who disturb everyone else. <ref>The Shulchan Aruch (OC 689:1-3)</ref><br />
#One should not kiss a young child in shul.<ref>Rama O.C. 98:1 quotes Shut Binyamin Zev 163 that explains the reason is, so that one realizes that there is no love like the love one has for Hashem. See Sefer Chasidim 255<br />
<br />
Rav Ovadya Yosef (Shut Yichaveh Daas 4:12) says that this applies to both young and old children and even to other people. However, he says that the custom to kiss a rav or father on the hand is definitely permitted. He explains that they are different as there is a mitzvah to honor them, so giving them honor is a form of honoring Hashem.</ref> Some limit this to the time of prayer.<ref>Rav Michel Sherkin (Meged Givot Olam Chelek 1 page 92) says Rav Moshe Feinstein felt that this prohibition is limited to the time of tefillah (as discussed by the Gra O.C. 98:1 by the fact that the Rama has this halcha in Hilchot Tefillah, not Hilchot Bet Hakneset).</ref> Others do not accept this distinction.<ref>Rav Hershel Schachter quoted by his son <nowiki>https://www.yutorah.org/sidebar/lecture.cfm/802649/rabbi-shay-schachter/kissing-our-children-in-shul/</nowiki> at 2:20</ref><br />
<br />
==A Kohen Becoming Tamei==<br />
<br />
#Hacham Ovadia Yosef says a kohen’s wife who is pregnant while she knows it's a male is allowed to go to cemeteries while pregnant because the fetus is considered to be a part of the mother. <ref>dailyhalacha.com</ref> Rav Elyashiv says that a kohen’s wife who is giving birth to a male needs to make sure the hospital is one where the child won't become tamei after being born. <ref>dailyhalacha.com</ref><br />
#A kohen must never become Tamei, so as a baby it is the parent's responsibility to keep the baby from being near dead bodies.<ref>dinonline.org</ref><br />
#Once the Kohen is old enough and mature enough to be taught the obligation of not becoming tamei the responsibility to keep the child from becoming Tamei falls off the parents and on the child <ref>dinonline.org</ref><br />
<br />
==Shabbat==<br />
===Kiddush and Havdalah===<br />
<br />
#When a child is able to understand when it is Shabbat, then he or she must hear kiddush and havdalah. Understanding that it is Shabbos does not mean that he or she only says good shabbos and that’s all; rather a kid must understand that it’s the 7th day and it’s the rest day and not a day to do work. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#When a child is of that age, parents must make sure to call the child to the table to hear kiddush. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#If a child goes to sleep before hearing havdallah or Kiddush and it is past the child’s normal bedtime, it is not necessary to wake him or her up for Havdalah. <ref>Rav Shlomo Zalman Aurebach as cited in Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
<br />
===Melacha on Shabbat===<br />
<br />
#On shabbat, a parent cannot tell a kid to do melacha<br />
#According to one opinion, you can have a child do melacha for you if it is only an issur derabanan<ref>Turei Zahav as cited in A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer</ref> According to most opinions you may not ask a child to do a melacha for you under any circumstances even melacha derabanan. <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#Even though one cannot ask a child to do melacha, if a young child is playing with a toy that makes noise on shabbat, you don’t have to tell the kid to stop if he is too young to understand the laws of shabbat <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#But, if a kid is old enough to understand which actions are forbidden and which are allowed to do on shabbat, then you must stop him from doing melacha <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
<br />
==Holidays==<br />
===The Seder===<br />
<br />
#The age a child should be kept up for the whole pesach seder is when he can fully understand the mitzvah and the story of Egypt. This of course varies depending on how the child matures, but for most it is between age 5-7.<ref>Shulchan Aruch Orech Chaim 472:15. Shulchan Aruch Harav 472:25</ref><br />
#A child should drink the four cups when he can understand, even just a little bit, the story of Egypt; he does not, however, need to drink the same amount as an adult but rather a child-size cheek full <ref>The Laws of Pesach on www.neveh.org </ref><br />
<br />
===Lulav===<br />
<br />
#Children are chayav to perform the mitzvah of lulav when they are able to shake the lulav <ref>Gemara sukkah 42a</ref><br />
#The Turei Zahav says that a parent should buy his son his own set of lulav if he is able to do it, and the father has the financial means to do it.<br />
#if you are going to buy your child a lulav, it is preferable, if they are going to make a bracha on it, that it be kosher. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.53. Print.</ref><br />
#Although the lulav should be kosher, according to some, on the first day of Sukkot a child does not have to own his lulav like adults do. According to others, a child should also use a lulav that he owns. Therefore, the child should use the lulav after all adults have used the lulav, because a child can acquire a lulav from an adult, but cannot transfer it back to the adult’s ownership.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.59. Print.</ref><br />
#The child is not able to give back the lulav because he is unable to understand the practices of business enough to give back the lulav. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 53 . Print.</ref><br />
#You can have your child use the non-kosher set of lulav but you do not fulfill the mitzvah of chinuch. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 61-63. Print.</ref><br />
<br />
===Fasting===<br />
<br />
#There is a minhag for a boy to fast 3 fasts prior to his Bar Mitzvah.<ref>Rav Nevinsal (B'Yitzchak Yikare 550:1) comments that the minhag ashkenaz is for a boy to fast 3 times prior to his bar mitzvah, though he doesn't know the basis for this minhag.</ref><br />
<br />
==Torah Study==<br />
<br />
#The Torah study of pure children is very precious before Hashem and it provides spiritual protection to the whole world.<ref>The Gemara Shabbat 119a quotes Reish Lakish as saying that the world stands on the merit of the children's torah study. Furthermore, says the Gemara, a city which doesn't have its children studying Torah is going to be destroyed.</ref><br />
<br />
==Chinuch Attitude==<br />
<br />
#A life devoted to Hashem is the most pleasurable and fulfilling one. Therefore, the Chinuch stage must be pleasing and joyful for children. The proper attitude and approach for children to learn is through "Darchei No'am" (pleasant ways). <ref>Rambam in his introduction to Perek Chelek elaborates on how a child should be given sweets to encourage him to learn, as he gets older he should be given bigger prizes until eventually he will appreciate the value of the Torah itself and be motivated to learn it for no other reason </ref><br />
#A parent and/or teacher should generally be careful not to be excessively forceful. There are several cases where Talmudic personalities praised their behavior of not being "makpid"(strict) in their home over their wives and children even though they lived a life filled with mitzvot <ref>Gitin 7a</ref><br />
#The gedolim have all agreed that hitting children in the name of chinuch is forbidden.<ref>Rav Wolbe in Biyan Uzeriya Bechinuch. Rav Kook in Ayn Ayah Brachot 7a:70</ref><br />
<br />
==Feeding a Child Something Forbidden==<br />
<br />
#It is forbidden to feed a child something that is forbidden, whether it is forbidden from the Torah or rabbinically.<ref>The Rambam Machalot Asurot 17:27 holds that it is forbidden to feed a child something forbidden whether that prohibition is from the Torah or rabbinic. The Rashba responsa 1:92 argues that it is permitted as long as it is only rabbinic yet he cautioned that he didn't rule like that in practice. Ran Yoma 1a quotes the Rashba. The Shulchan Aruch 343:1 holds like the Rambam.</ref><br />
#It is permitted to feed a baby milk an hour after they finished eating meat even though the minhag is to not to have milk after meat for several hours.<ref>Chelkat Yakov YD 1:16 is lenient to permit a baby to drink milk after eating meat since it is only a minhag and since a minhag is based on a vow it a child's vows aren't effective. However, he limits this leniency to this context and only permits in conjunction with the fact that a baby is considered like a choleh shein bo sakana if they need to drink milk for health. Yabia Omer YD 1:4 is lenient after an hour but adds that perhaps there's no prohibition of feeding a child something forbidden if it is only an external prohibition and not a prohibition of the food itself.</ref><br />
#Many poskim are lenient even for Ashkenazim to feed a child who needs to eat kitniyot on Pesach for health reasons since it is only a minhag.<ref>Shem Aryeh EH 95 writes that there's no issue with feeding a child below chinuch something (latfiso byadayim) that is only a chumra and not even a rabbinic prohibition. He is writing about not eating dried fruits on Pesach which was a certain minhag. The Sdei Chemed Chametz Umatzah 6:6 quotes it regarding Kitniyot. Siach Yitzchak responsa 210 agrees. Yechave Daat 1:9 agrees. He quotes Kol Mevaser 778, Agudat Ezov 12 who also agree that there's no prohibition of feeding a child something that's only a minhag. Agudat Ezov is lenient even with bishul akum. Sdei Chemed Asifat Zekenim Bishul Goyim 15 quotes that.</ref><br />
#Putting a diaper on a baby on Shabbat that has a color strip which changes colors when the baby goes to the bathroom is permitted.<ref>Rav Nissim Karelitz in Chut Shani Shabbat v. 4 p. 287 writes that it is permitted to put a diaper on a baby that is going to change colors when the baby goes to the bathroom and it isn't considered causing your baby to do a melacha of coloring on Shabbat. The reason is that when the diaper is put on there's no change and when the baby goes to the bathroom he is mitasek and there's no issue of causing your child to do a melacha as a mitasek.</ref><br />
#Feeding your child a cookie with letters on it on Shabbat is permitted.<ref>Mishna Brurah on 340:3 writes that it is permitted to give your child a cookie with letters on it even though for an adult it is forbidden to eat it since it will erase the letters. Chut Shani Shabbat v. 4 p. 293 explains that it is permitted since erasing the letters is at worst derabbanan and also some poskim permit it altogether. Also, there's no problem of causing your child to do something forbidden if it is a pesik reisha unless the child realizes that he's doing it for the benefit of the child.</ref><br />
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==Sources==<br />
<references /><br />
[[Category:Lifecycles]]</div>Aaschreihttps://halachipedia.com/index.php?title=Chinuch&diff=23998Chinuch2019-08-09T00:31:49Z<p>Aaschrei: </p>
<hr />
<div>Every father has an obligation to educate his children to fulfill mitzvot, even before they reach the age of [[Bar Mitzvah]]/Bat Mitzvah. The age at which this obligation begins varies according to the Mitzvah. Below are the details of this Mitzvah<br />
==D’Orayta or D’Rabanan?==<br />
The Mitzvah of Chinuch - to teach Torah to our children - is clearly a Mitzvah D’Orayta as explicitly stated: V’shinantam L’vanecha.<ref>Devarim 6 pasuk 7</ref> However, is the Mitzvah of chinuch - to instruct children to begin performing Mitzvot before they are of the age of Mitzvot - a mitzva D’Orayata or D’Rabanan?<br />
<br />
#Rav Schneur Zalman of Liadi says that it is clearly a mitzvah D’rabanan because it is never mentioned in the Torah. <ref>Shulchun Aruch Harav Y.D. 246:1. see Sefer Chinuch Yisrael (p. 59) writes that Chinuch is a rabbinical Mitzvah, and quotes the Chaye Adam (66:1) who writes that this is a Mitzvah Midivrei Kabbalah (institution of the Nevi'im).</ref><br />
#However, Rav Meir Simchah of Dvinsk disagrees, citing Bereshit “For I have known him, to the end that he may command his children and his household after him”<ref>Bereshit Perek 18 pasuk 19 </ref> which he interprets to mean that Avraham was commanded to teach his household and children to perform the Mitzvot. This, however, is a general Mitzvah to teach children to appreciate Mitzvot. The Mitzvah to teach a child to perform each individual Mitzvah is D’Rabanan.<ref>Meshakh Ḥochmah Genesis 18:19 </ref><br />
#According to Rav Soloveitchik, although teaching children the Mitzvot is D’Rabanan, the Mitzvah of Chinuch is modeled after the biblical commandment of Sippur Yitziat Mitzrayim. This commandment to retell the story of our ancestors is extended, and, while there is a special commandment to tell over the story of Egypt, we must retell all of the Torah and Mitzvot to our children using all of the educational methods we follow in Sippur Yitziat Mitzrayim. <ref>Benjamin Zimmerman, The Educational Experience of Sippur Yitziat Mizrayim </ref><br />
<br />
==At What Age?==<br />
<br />
#The general age of when one starts to do mitzvos, is when the parents think that this child is mature enough to fulfill the whole mitzvah, even with its more complicated parts. <ref>See the examples on Sukkah 42a and Sukkah 28a</ref><br />
#The age of chinuch depends on the child's individual intelligence. Usually the age when a child is intelligent enough for mitzvos is 5 or 6 years of age. <ref>Mishnah Berurah 128:123.</ref><br />
##For Shabbat some say that the age of chinuch begins at age 4 or 5.<ref>Muktzeh: A Practical Guide (Rabbi Simcha Bunim Cohen p. 138)</ref><br />
#There are some mitzvos in which parents start training their children even before five years of age. But some mitzvos can be more complicated and parents should wait until children are older to train them.<ref>Mishnah Berurah 128:123 </ref><br />
#A child can make several mistakes before they can begin to execute the mitzvah properly. But if one does make a mistake trying to execute the mitzvah, the parents should not get frustrated with their kid and instead should encourage them to try again. <ref>Mishnah Berurah 343:3</ref><br />
<br />
==Who is obligated in Chinuch?==<br />
<br />
*There is a machloket in the commentaries regarding whether the mitzvah of chinuch is for the parent or the child.<br />
<br />
#The book of Mishlei says that one should teach his child in a manner which will stick with him forever: “Train up a child in the way he should go, and even when he is old, he will not depart from it.” Rashi comments on this pasuk saying that depending on what you teach him those lessons will affect him the rest of his life. This means that the parent has the responsibility to teach the child life lessons. This belief would suggest that chinuch is a mitzvah for the father, because he is the one who will have the ability to affect his child's future.<ref>Mishlei (22:6) and Rashi there as cited in ShortVort written by D. Fine. Ritva Sukkah 2b s.v. amar rabbi yehuda and Mishna Brurah 343:2 cite Mishlei as the source for chinuch. </ref><br />
#Some rishonim hold that the son isn't obligated in mitzvot at all and it is only father who is obligated to train his son in mitzvot.<ref>Rashi (Brachot 20a s.v. ketanim), Ran (Megillah 6b s.v. rabbi yehuda) citing the Ramban, Ritva (Megillah 19b s.v. hakol), Tosfot Bava Kama 87a s.v. vkein</ref> However, others hold that the child himself is rabbinically obligated in mitzvot.<ref>Tosfot (Megillah 19b s.v. vrabbi yehuda), Tosfot (Brachot 20a s.v. vketanim), Rashba (Brachot 20a s.v. nashim)</ref><br />
#While the majority of the Poskim hold that Chinuch only applies to the father, some say it also applies to the mother. <ref>Mishna Brurah 343:2, Sefer Chinuch Yisrael (p. 61). See further in the Magen Avraham 343, Shulchan Aruch HaRav 343, Mishna Brurah 616:5, Aruch HaShulchan 343, and Pri Megadim E"A 225:5. <br />
<br />
*The Gemara Nazir 28b writes that there is only an idea of a father training his son in being a nazir and not a mother. Reish Lakish understands that this is an example of chinuch. Tosfot Yeshanim (Yoma 82a s.v. ben) explicitly holds that there is no chinuch for a mother. Aruch Lener Sukkah 2b agrees. Ritva (Sukkah 2b s.v. amar rabbi yehuda) assumes that there is chinuch for a mother.</ref><br />
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==How Completely Must the Mitzvah Be Performed?==<br />
<br />
*The obligation of chinuch is for a father to train his son to do mitzvot, before he is required. The question that arises is: can a father fulfill his obligation by training his children to learn the basics of the mitzvah or must a father teach his son to perform the mitzvot perfectly. There are many different views on how a father should approach this issue.<br />
<br />
#Some examples of cases of chinuch are with a lulav and with tzitzit. While the obligation of chinuch is only fulfilled if you give your child a perfectly kosher lulav and pair of tzitzit, you don’t have to give your child lulav hadar. In addition, you also don’t have to teach your child to have kavanah while performing the mitzvah. From this, we can infer that while it is important to teach your child to not perform the mitzvah in a non-kosher way, it is also not necessary to make your child fully enthralled in all aspects of the mitzvah.<ref>Fine, D. "The Mitzvah of Chinuch Explored." Shortvort. N.p., n.d. Web. 11 Feb. 2016.</ref><br />
#There is a dispute whether a father fulfills his obligation when letting his child use a borrowed lulav for sukkot.<ref>Mishna Brurah 628:28</ref> This question revolves around whether the nature of the obligation of chinuch was to train the child to do mitzvot when he gets older in which case it would suffice or was it that the rabbis imposed an obligation upon the child to do mitzvot before he becomes Biblically obligated.<ref>Rav Moshe Feinstein in Igrot Moshe YD 1:224. See Ritva (Sukkah 2b s.v. amar rabbi yehuda) who says that a sukkah above 20 amot is invalid for chinuch and concludes that the mitzvah of chinuch has to be fulfilled in a complete fashion.</ref><br />
<br />
==Until When?==<br />
<br />
#Although the primary purpose of Chinuch is to train children when they are young so that they continue to perform the Mitzvot during adulthood, the parents' obligation does not end when a child reaches bar or bat mitzvah. A parent must make sure that the child continues to adhere to all biblical or rabbinic laws even after maturity. <ref>Children in Halacha pg. 8 </ref><br />
<br />
==Daily Mitzvot==<br />
===Prayer===<br />
<br />
#Regarding a child's obligation to pray, see the [[Obligation_to_pray#Children| Children's obligation to Pray]] page.<br />
<br />
===Berachot===<br />
<br />
#Children should be taught to say berachot before food at the age of 5, or when the children are able to say it properly. However many people have different customs to start having children say berachot at an earlier age. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>, שלחן ערוך א”ח רט”ו:ג as cited in Singer, Shmuel. "A Parent's Guide to Teaching Children Mitzvot." Google Books. Shmuel Singer, n.d. Web. 01 Feb. 2016. <https://books.google.com/books?id=55NdTR7HfYAC&pg=PA20&lpg=PA20&dq=age%2Bchildren%2Bberachot&source=bl&ots=zwGJnqECD_&sig=xSHlovDBimMjahI64ia2ltu_5ho&hl=en&sa=X&ved=0ahUKEwjHopOi39bKAhUBLyYKHRqADUEQ6AEIHDAA#v=onepage&q=age%20children%20berachot&f=false>. <br />
<br />
*Yalkut Yosef (Chinuch p. 20) quotes the Chikrei Lev who proves that there is chinuch even on mitzvot derabanan, as the gemara Rosh Hashana 29b indicates that a person should teach his son how to make hamotzei before eating bread.</ref><br />
#Some say that children from the age of 6 should say Birkat Hamazon <ref>Rabbi Mansour on dailyhalacha.com writes that parents should ensure that children from the age of 6 say Birkat HaMazon. </ref><br />
#In order to teach children what berachot they should say and how they should say them, anyone<ref>M.B. 167:93 says this is not limited to parents, but one may help any child who cannot make a bracha on their own</ref> may show/teach the children by saying the full berachot for the child even where the child doesn't presently have to make that bracha.<ref>Shulchan Aruch O.C. 167:19. M.B. 215:14 says even a teacher can mention the name of Hashem to teach children.<br />
See Chanoch L’Naar (14:4). As cited in "CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>.</ref> Some say that when possible, the adult should just begin pronouncing the name of God, and have the child pronounce the entire Name.<ref>Aishel Avraham 167:19</ref><br />
#A parent is allowed to answer “amen” to berachot that are said by a child at the proper time, but not when it is just for practice.<ref>Shulchan Aruch O.C. 215:3 </ref><br />
##Some limit this to answering "amen" to a child who has reached the age of chinuch,<ref>M.B. 215:16 and Aruch HaShulchan 215:2. Rav Simcha Bunim Cohen (Children in Halacha page 22 footnote 6) explains that since the child has not reached the age of chinuch, it is not a bracha and therefore one shouldn't answer amen.</ref> but others allow answering "amen" even to a child before the age of chinuch. The custom is to answer even to younger children.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 22) quoting from Shmirat Shabbat KiHilchita Mahdura Kama 32:193 explains that it is teaching children to answer Amen after brachot. </ref><br />
#Children that are older than five or six, or whatever age the accepted custom says, and get up in the middle of the night, should not eat unless they said the proper berachot beforehand. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref><br />
#While there is a prohibition in saying G-d's Name (Ado-nai) when it is isn't warranted, the prohibition is waived when being used in the process of Chinuch. Therefore, it is permitted (obligatory, rather) to say the full [[Brachot|Bracha]], with Shem and Malchut, in order to teach a child how and when to say what [[Brachot]].<ref>The Gemara (Brachot 53b) says that one doesn’t say amen after the [[Brachot|Bracha]] of a katan when he is just saying a [[Brachot|Bracha]] as he is being taught the Brachot. The Rambam (Brachot 1:15) codifies as halacha. The Kesef Mishna there writes that it’s clearly implied that the teacher is permitted to say the Brachot with Hashem’s name to teach the children how to say the Brachot and when the children repeat the [[Brachot|Bracha]] after him, since the [[Brachot|Bracha]] is only for Chinuch, one doesn’t answer amen. Shulchan Aruch 215:3 rules that if a child is saying a [[Brachot|Bracha]] as he is learning from his teacher one doesn’t answer amen, but if a child says a [[Brachot|Bracha]] in order to exempt himself from some obligation (meaning saying a [[Brachot|Bracha]] when he is obligated to say it), then one should answer amen.<br />
<br />
*Mishna Brurah 215:14 writes that it is permitted for the teacher to say the Brachot with Hashem’s name to teach the children how to say the Brachot. Although saying a [[Brachot|Bracha]] for Chinuch is permitted, saying a [[Brachot|Bracha]] as one is learning such as an adult who finds the text of a [[Brachot|Bracha]] in the gemara as he is learning should not say the [[Brachot|Bracha]] with Hashem’s name as one is reading the gemara. However, Yalkut Yosef 215:15 writes that in order to teach a child how to say Brachot one may say them with Hashem’s name, however, once the child knows how to make a [[Brachot|Bracha]] and he just needs help in saying the [[Brachot|Bracha]] one should say it without Hashem’s name.</ref><br />
#With regards to Birkat HaGomel see Birkat_HaGomel#Who_is_obligated_to_make_Birchat_HaGomel.3F<br />
<br />
===Talit Katan===<br />
<br />
#One should buy a talit katan for a child who has reached the age of chinuch.<ref>Shulchan Aruch O.C. 17:3<br />
<br />
Aruch HaShulchan 17:5 asks why one is obligated to buy his child a talit as the mitzvah of tzitzit is limited to one who is wearing a four cornered garment. So if one doesn't have the garment, there is no requirement? Rav Simcha Bunim Cohen (Children in Halacha page 15 footnote 8) quotes the Bach s.v. katan that since the custom is that everyone wears tzitzit, one is obligated in chinuch of this custom as well.<br />
</ref><br />
#There are a variety of opinions for the age of chinuch for talit katan<br />
##Some say it is six or seven.<ref>Bach 16 s.v. umah shekasiv rabbaynu</ref><br />
##Others says that it is nine.<ref>Magen Avraham 16:1. Rav Moshe Feinstein (Igrot Moshe Y.D. 3:52:2) says that under the age of nine, the talit katan does not need the proper measurements. Aruch HaShulchan 16:5 says a talit katan has no shiur.</ref><br />
##The common custom is from the age of three.<ref>Sharay Teshuva 17:2 and Aruch HaShulchan 17:5</ref><br />
<br />
===Washing Hands===<br />
<br />
#Children that have not reached the age of bar or bat mitzvah are required to wash their hands before eating bread. Even though washing hands is a mitzvah derabanan, it is a mitzvah of chinuch to teach kids mitzvot that are derabanan. <ref>Yalkut Yosef Dinei [[Netilat Yadayim]], Birkat Hamazon, [[Brachot]], [[Mincha]] and [[Arvit]] page 13-14 based on the Yerushalmi in Megilla 2:5 that [[chinuch]] of children applies to rabbinic laws as cited in [[Netilat Yadayim for a Meal]]. <br />
<br /> An important lesson about chinuch in general can be learned from a story about trying to teach one’s son to wash before eating. It talks about a little kid who did not wash before eating bread. This infuriated his dad so he went to get something to hit him with. When he wound up to hit his son, his wife immediately stopped him and reminded him that he does not wash before eating bread either, thus he should be the one that is hit. The lesson is that if you want to successfully teach your children mitzvot, you have to take ownership and do the mitzvah as well. "חינוך לדורות - חינוך במעשים." <http://raktora.50webs.com/hinuh1.htm>.</ref><br />
#One opinion is that even when the child is being spoon fed because he does not have the motor skills to feed himself yet, he still is required to wash for bread when he eats more than a Kezayit. <ref>הרב אבישלום מונייצר שליט''א. "ילדים כהלכה." ילדים כהלכה. ''</ref><br />
#Harav Adir Cohen says that when the child can say the bracha they should wash their hands before eating bread. Since in many kindergarten and nursery classrooms they have posters of the bracha on the wall, they have already memorized it when they are young. Therefore, they should be able to wash by then. <ref>הרב אדיר הכהן שליט"א. " חינוך לנטילת ידים לילדים." חינוך לנטילת ידים לילדים. </ref><br />
#Children that have reached the age of chinuch should be trained to wash their hands upon rising in the morning and they should not touch food before washing hands.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 14). Shulchan Aruch haRav 4:2. M.B. 4:10 says that one should be careful with young children, and doesn't clarify if this is only once they reach the age of chinuch</ref> Some say parents should try and wash the hands of their children, regardless of their age.<ref>Shulchan Aruch haRav 4:2 says one should be careful starting after the brit milah to wash his son's hands. Shut Tzitz Eliezer 7:2:10 says there is no obligation before the age of chinuch, but to get the child into a good habit, it is advisable to wash his hands even before the age of chinuch. However, do not put pressure on the child, but do it pleasantly as there is no issue if they touch food. Halichos Bas Yisroel perek 1 footnote 22 quotes in the name of Rav Moshe Feinstein that although it is not required, it is a good idea to wash the hands of your children even before the age of chinuch.</ref><br />
#Children who have reached the age of chinuch should be trained to wash their hands after going to the bathroom or touching parts of their body that are generally covered.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 15). Chinuch Yisroel page 63. <br />
<br />
Shut Tzitz Eliezer 7:2:4 says one can still learn with a child who touches their scalp or shoes.</ref><br />
<br />
==Bringing Children to Shul== <br />
There is a lot of controversy over the issue of bringing your kids to shul. Is it a positive thing that will be positive for their future or will it be a distraction to others and a negative outlook on shul for the child?<br />
<br />
#Some say that bringing children to shul before they are ready infuses them with spirituality just like a bris milah is given to a child before the age of chinuch because it infuses him with spirituality. <ref>[http://www.aish.com/jl/jewish-law/daily-living/4-Children-and-Halacha.html Rabbi Shraga Simmons] </ref><br />
#The gemara writes that the reason why children were also supposed to assemble at hakhel was to ‘bring reward to those who brought them’. Tosafot comments that this is the source for bringing children to shul.<ref>Chagigah 3a</ref><br />
#The Shla hakadosh was frustrated by people who brought kids to shul who were not yet old enough to be in shul without making disruptions and bothering the shul. This will leave an impression on the child and he will feel distaste towards the shul as an adult because of it. <ref>Mishnah Berurah 98:3 who quotes the Shla Hakadosh:</ref><br />
#The Mishna Berura writes that one shouldn’t daven with a young child in front of himm as the child will likely distract him.<ref>Mishna Berura 96:4</ref><br />
#The Shulchan Aruch writes that children should listen to the megilla being read on Purim. The Mishna Berura writes that this is only applicable to children who have reached the age of chinuch. The Chafetz Chaim bemoans the unfortunate reality that many parents bring their younger children who disturb everyone else. <ref>The Shulchan Aruch (OC 689:1-3)</ref><br />
#One should not kiss a young child in shul.<ref>Rama O.C. 98:1 quotes Shut Binyamin Zev 163 that explains the reason is, so that one realizes that there is no love like the love one has for Hashem. See Sefer Chasidim 255<br />
<br />
Rav Ovadya Yosef (Shut Yichaveh Daas 4:12) says that this applies to both young and old children and even to other people. However, he says that the custom to kiss a rav or father on the hand is definitely permitted. He explains that they are different as there is a mitzvah to honor them, so giving them honor is a form of honoring Hashem.</ref> Some limit this to the time of prayer.<ref>Rav Michel Sherkin (Meged Givot Olam Chelek 1 page 92) says Rav Moshe Feinstein felt that this prohibition is limited to the time of tefillah (as discussed by the Gra O.C. 98:1 by the fact that the Rama has this halcha in Hilchot Tefillah, not Hilchot Bet Hakneset).</ref> Others do not accept this distinction.<ref>Rav Hershel Schachter quoted by his son <nowiki>https://www.yutorah.org/sidebar/lecture.cfm/802649/rabbi-shay-schachter/kissing-our-children-in-shul/</nowiki> at 2:20</ref><br />
<br />
==A Kohen Becoming Tamei==<br />
<br />
#Hacham Ovadia Yosef says a kohen’s wife who is pregnant while she knows it's a male is allowed to go to cemeteries while pregnant because the fetus is considered to be a part of the mother. <ref>dailyhalacha.com</ref> Rav Elyashiv says that a kohen’s wife who is giving birth to a male needs to make sure the hospital is one where the child won't become tamei after being born. <ref>dailyhalacha.com</ref><br />
#A kohen must never become Tamei, so as a baby it is the parent's responsibility to keep the baby from being near dead bodies.<ref>dinonline.org</ref><br />
#Once the Kohen is old enough and mature enough to be taught the obligation of not becoming tamei the responsibility to keep the child from becoming Tamei falls off the parents and on the child <ref>dinonline.org</ref><br />
<br />
==Shabbat==<br />
===Kiddush and Havdalah===<br />
<br />
#When a child is able to understand when it is Shabbat, then he or she must hear kiddush and havdalah. Understanding that it is Shabbos does not mean that he or she only says good shabbos and that’s all; rather a kid must understand that it’s the 7th day and it’s the rest day and not a day to do work. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#When a child is of that age, parents must make sure to call the child to the table to hear kiddush. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#If a child goes to sleep before hearing havdallah or Kiddush and it is past the child’s normal bedtime, it is not necessary to wake him or her up for Havdalah. <ref>Rav Shlomo Zalman Aurebach as cited in Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
<br />
===Melacha on Shabbat===<br />
<br />
#On shabbat, a parent cannot tell a kid to do melacha<br />
#According to one opinion, you can have a child do melacha for you if it is only an issur derabanan<ref>Turei Zahav as cited in A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer</ref> According to most opinions you may not ask a child to do a melacha for you under any circumstances even melacha derabanan. <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#Even though one cannot ask a child to do melacha, if a young child is playing with a toy that makes noise on shabbat, you don’t have to tell the kid to stop if he is too young to understand the laws of shabbat <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#But, if a kid is old enough to understand which actions are forbidden and which are allowed to do on shabbat, then you must stop him from doing melacha <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
<br />
==Holidays==<br />
===The Seder===<br />
<br />
#The age a child should be kept up for the whole pesach seder is when he can fully understand the mitzvah and the story of Egypt. This of course varies depending on how the child matures, but for most it is between age 5-7.<ref>Shulchan Aruch Orech Chaim 472:15. Shulchan Aruch Harav 472:25</ref><br />
#A child should drink the four cups when he can understand, even just a little bit, the story of Egypt; he does not, however, need to drink the same amount as an adult but rather a child-size cheek full <ref>The Laws of Pesach on www.neveh.org </ref><br />
<br />
===Lulav===<br />
<br />
#Children are chayav to perform the mitzvah of lulav when they are able to shake the lulav <ref>Gemara sukkah 42a</ref><br />
#The Turei Zahav says that a parent should buy his son his own set of lulav if he is able to do it, and the father has the financial means to do it.<br />
#if you are going to buy your child a lulav, it is preferable, if they are going to make a bracha on it, that it be kosher. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.53. Print.</ref><br />
#Although the lulav should be kosher, according to some, on the first day of Sukkot a child does not have to own his lulav like adults do. According to others, a child should also use a lulav that he owns. Therefore, the child should use the lulav after all adults have used the lulav, because a child can acquire a lulav from an adult, but cannot transfer it back to the adult’s ownership.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.59. Print.</ref><br />
#The child is not able to give back the lulav because he is unable to understand the practices of business enough to give back the lulav. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 53 . Print.</ref><br />
#You can have your child use the non-kosher set of lulav but you do not fulfill the mitzvah of chinuch. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 61-63. Print.</ref><br />
<br />
===Fasting===<br />
<br />
#There is a minhag for a boy to fast 3 fasts prior to his Bar Mitzvah.<ref>Rav Nevinsal (B'Yitzchak Yikare 550:1) comments that the minhag ashkenaz is for a boy to fast 3 times prior to his bar mitzvah, though he doesn't know the basis for this minhag.</ref><br />
<br />
==Torah Study==<br />
<br />
#The Torah study of pure children is very precious before Hashem and it provides spiritual protection to the whole world.<ref>The Gemara Shabbat 119a quotes Reish Lakish as saying that the world stands on the merit of the children's torah study. Furthermore, says the Gemara, a city which doesn't have its children studying Torah is going to be destroyed.</ref><br />
<br />
==Chinuch Attitude==<br />
<br />
#A life devoted to Hashem is the most pleasurable and fulfilling one. Therefore, the Chinuch stage must be pleasing and joyful for children. The proper attitude and approach for children to learn is through "Darchei No'am" (pleasant ways). <ref>Rambam in his introduction to Perek Chelek elaborates on how a child should be given sweets to encourage him to learn, as he gets older he should be given bigger prizes until eventually he will appreciate the value of the Torah itself and be motivated to learn it for no other reason </ref><br />
#A parent and/or teacher should generally be careful not to be excessively forceful. There are several cases where Talmudic personalities praised their behavior of not being "makpid"(strict) in their home over their wives and children even though they lived a life filled with mitzvot <ref>Gitin 7a</ref><br />
#The gedolim have all agreed that hitting children in the name of chinuch is forbidden.<ref>Rav Wolbe in Biyan Uzeriya Bechinuch. Rav Kook in Ayn Ayah Brachot 7a:70</ref><br />
<br />
==Feeding a Child Something Forbidden==<br />
<br />
#It is forbidden to feed a child something that is forbidden, whether it is forbidden from the Torah or rabbinically.<ref>The Rambam Machalot Asurot 17:27 holds that it is forbidden to feed a child something forbidden whether that prohibition is from the Torah or rabbinic. The Rashba responsa 1:92 argues that it is permitted as long as it is only rabbinic yet he cautioned that he didn't rule like that in practice. Ran Yoma 1a quotes the Rashba. The Shulchan Aruch 343:1 holds like the Rambam.</ref><br />
#It is permitted to feed a baby milk an hour after they finished eating meat even though the minhag is to not to have milk after meat for several hours.<ref>Chelkat Yakov YD 1:16 is lenient to permit a baby to drink milk after eating meat since it is only a minhag and since a minhag is based on a vow it a child's vows aren't effective. However, he limits this leniency to this context and only permits in conjunction with the fact that a baby is considered like a choleh shein bo sakana if they need to drink milk for health. Yabia Omer YD 1:4 is lenient after an hour but adds that perhaps there's no prohibition of feeding a child something forbidden if it is only an external prohibition and not a prohibition of the food itself.</ref><br />
#Many poskim are lenient even for Ashkenazim to feed a child who needs to eat kitniyot on Pesach for health reasons since it is only a minhag.<ref>Shem Aryeh EH 95 writes that there's no issue with feeding a child below chinuch something (latfiso byadayim) that is only a chumra and not even a rabbinic prohibition. He is writing about not eating dried fruits on Pesach which was a certain minhag. The Sdei Chemed Chametz Umatzah 6:6 quotes it regarding Kitniyot. Siach Yitzchak responsa 210 agrees. Yechave Daat 1:9 agrees. He quotes Kol Mevaser 778, Agudat Ezov 12 who also agree that there's no prohibition of feeding a child something that's only a minhag. Agudat Ezov is lenient even with bishul akum. Sdei Chemed Asifat Zekenim Bishul Goyim 15 quotes that.</ref><br />
#Putting a diaper on a baby on Shabbat that has a color strip which changes colors when the baby goes to the bathroom is permitted.<ref>Rav Nissim Karelitz in Chut Shani Shabbat v. 4 p. 287 writes that it is permitted to put a diaper on a baby that is going to change colors when the baby goes to the bathroom and it isn't considered causing your baby to do a melacha of coloring on Shabbat. The reason is that when the diaper is put on there's no change and when the baby goes to the bathroom he is mitasek and there's no issue of causing your child to do a melacha as a mitasek.</ref><br />
#Feeding your child a cookie with letters on it on Shabbat is permitted.<ref>Mishna Brurah on 340:3 writes that it is permitted to give your child a cookie with letters on it even though for an adult it is forbidden to eat it since it will erase the letters. Chut Shani Shabbat v. 4 p. 293 explains that it is permitted since erasing the letters is at worst derabbanan and also some poskim permit it altogether. Also, there's no problem of causing your child to do something forbidden if it is a pesik reisha unless the child realizes that he's doing it for the benefit of the child.</ref><br />
<br />
==Sources==<br />
<references /><br />
[[Category:Lifecycles]]</div>Aaschreihttps://halachipedia.com/index.php?title=Birkat_HaGomel&diff=23997Birkat HaGomel2019-08-09T00:30:10Z<p>Aaschrei: /* Who is obligated to make Birchat HaGomel? */</p>
<hr />
<div>In the times of the Beit Hamikdash, a person who survived a potentially life-threatening situation brought a Korban Todah, a Thanksgiving Offering, to express his gratitude to Hashem.<ref>Vayikra 7:12</ref> Nowadays, when the Beit Hamikdash no longer stands and offerings cannot be brought on the altar, we substitute a public proclamation of gratitude to Hashem for an offering. A survivor from a life endangering situation as defined by the Gemara recites Birkat Hagomel in gratitude.<br />
<br />
==Bracha==<br />
[[File:Hagomel.jpg|center|500px]]<br />
<br />
==Obligation==<br />
<br />
#Some say that Birkat HaGomel is non-obligatory and only optional, however, others argue that it's an absolute obligation. Nonetheless, all agree that given the opportunity, one should be careful to make this bracha properly. <ref>The source of Birkat HaGomel is the Gemara [[Brachot]] 54b which states that one who has completed a sea voyage, traveled through the desert, has been sick and healed, or was imprisoned and freed should thank Hashem in the form of Birkat HaGomel all based on the pasuk “They strayed in the wilderness, in the desolation of the road… Hungry as well as thirsty… They rise heavenward, they descend to the depths.” (Tehillim 107:4,5, and 26). According to the Magen Avraham (OC 219:1), Birkat Hagomel, like the Korban Todah, is non obligatory but rather optional. The Peri Megadim (OC 219:1) argues that it is obligatory. Nevertheless, all poskim (Chasam Sofer O.C. 51, Minchas Yitzchok 4:11-9) urge one to be careful to fulfill this mitzvah given the opportunity. </ref><br />
<br />
==Who is obligated to make Birchat HaGomel?==<br />
<br />
#The four people who are obligated to make the Bracha are <br />
##Someone who was freed from jail<br />
##Someone who was sick and was healed<br />
##Someone who traveled at sea<br />
##Someone who traveled in the desert. <ref>The Gemara ([[Brachot]] 54b) states that the four people who are obligated to say the Bracha of HaGomel are one who was freed from jail, one who was sick and was healed, one who travel at sea, and one who traveled in the desert. The Gemara learns it from the pasuk in tehillim “They strayed in the wilderness, in the desolation of the road… Hungry as well as thirsty… They rise heavenward, they descend to the depths.” (Tehillim 107:4-5, 26). The acronym for this in hebrew is Chayim. The Rambam ([[Brachot]] 10:8), S”A 219:1, and Kitzur Shulchan Aruch 61:1 codify this as halacha. </ref><br />
#Some say that anyone who was in near mortal danger such as someone saved from a wall collapsing, a lion attack, a goring ox, or a band of thieves at night, must make a Bracha. The ashkenazic minhag follows this opinion. <ref>S”A 219:9 quotes this opinion. Magen Avraham 219:10 and Mishna Brurah 219:32 write that the Ashkenazic minhag follows this opinion.</ref> For specific situations, see a posek. <ref>See also Piskei Teshuvot 218, Halichot Shlomo 23:1 </ref><br />
#One who has been saved from multiple forms of danger only recites the bracha once. <ref>Mishna Brurah 219:3 </ref><br />
#According to many, a child is not required to recite this bracha until he reaches the age of Bar Mitzvah.<ref>M.B. 219:3. Rav Simcha Bunim Cohen (Children in Halacha page 23)</ref> Some say that even a child should say this bracha if he reaches the age of ''chinuch''.<ref>Reb Akiva Eiger O.C. 219 quotes one opinion that a child should make this bracha. Ben Ish Chay Parshat Eikev Shana 1 Halacha 4 also says one should make this bracha. If there is no common custom, then in deference to those who argue, he recommends saying the bracha without the Name of God.</ref><br />
<br />
==For sickness==<br />
<br />
#For sickness that’s of potential mortal danger, Birkat HaGomel is required when healed. According to Ashkenazim, for sickness that’s non-mortal but confines a person to bed for 3 days or more requires a Brachat HaGomel when healed. <ref>Rama 219:8 Mishna Brurah 219:28. This is the opinion that the Tur 219 quotes from the Raavad. </ref> According to Sephardim, for any sickness which confines a person to bed for any amount of time requires Birkat HaGomel when healed. <ref>Taz 219:5, Yalkut Yosef ([[Brachot]] pg 583 and 758). This is the opinion that the Tur 219 quotes from Rambam. </ref><br />
#A person who donated an organ does not say Birkat HaGomel with Hashem's name after healing from the surgery, however, one may say it without Hashem's name. <ref>Sh"t Tzitz Eliezer 10:23 </ref><br />
<br />
==For traveling==<br />
<br />
#Ashkenazim hold that no Bracha is made for traveling from city to city unless there’s a lot of wild animals or thieves. However, Sephardim hold that any travel from city to city obligates a Bracha if the trip was a Parsah (72 minutes). <ref>S”A 219:7, Yalkut Yosef 219:17. Ramban [[Berachot]] 54b says that one has to say hagomel for traveling the minimum distance, regardless of the extent of the danger involved because the Yerushalmi in [[Berachot]] 4:4 says all roads are assumed to be dangerous. Meiri on [[Berachot]] 54b quotes an opinion with which he himself disagrees that claims that it is only recited if one encountered serious danger during the traveling. Talmidei Rabbeinu Yona on the Dapei HaRif 43a on [[Berachot]] quote the custom of the French rabbis saying that one should only recite it when they travel on a dangerous road even if they don't encounter any trouble and this is quoted in Shulchan Aruch 219:7 as the practice of the germans and french. </ref><br />
#Some say not to make Brachat HaGomel for traveling on an airplane since it’s considered safe, however many hold that HaGomel is required and such is the minhag. <ref>*Vezot HaBracha pg 158 quotes Rav Shlomo Zalman (Halichot Shlomo [[Tefilla]] 23:5) and Rav Moshe Feinstein (Iggerot Moshe 2:59) as requiring a Bracha, and Minchat Yitzchak (2:47) as arguing. The Minchat Yitzchak's logic is that hagomel is only recited on dangers that are not taken on willingly. Sh"t Igrot Moshe 2:59, Sh"t Yechave Daat 2:26, and Halichot Shlomo ([[Tefillah]] 23:5) hold that one should make Birkat Hagomel for traveling in an airplane. [http://www.dailyhalacha.com/displayRead.asp?readID=2132 Rabbi Mansour on Dailyhalacha.com] concludes that for Sephardim one must travel 72 minutes in order to make a Birkat Hagomel and this is the ruling of Rav Ovadia Yosef in Yabia Omer 1:14 and Yechave Daat 2:26 and Rav Shmuel Pinchasi in Kuntres Vichol Hachaim page 34. Chacham Bentzion Abba Shaul in Or Litzion 2:14:43 says that this is only true with commercial flights where the passengers do not know each other, but in an army plane, helicopter or private plane where the passengers do know each other hagomel would not be recited.<br />
*[http://www.koltorah.org/ravj/Reciting%20Birkat%20Hagomel%20on%20Airplane%20Travel.htm Rabbi Jachter] quotes that Rabbi Joseph B. Soloveitchik's practice was only to recite it after airplane travel, if a serious incident occurred but that he said that whoever perceives airplane travel as dangerous should recite hagomel even if nothing happened. Tzitz Eliezer 11:14 rules that for a flight that travels over bodies of water it should be recited but not over a flight between cities within one country.</ref><br />
#If a person was in a near car accident and was saved doesn't need to make a hagomel.<ref>Teshuvot Vehanhagot 2:136 says that if you avoided a car accident you don't make a hagomel. See also 2:148.</ref><br />
<br />
==For being let out of jail==<br />
<br />
#The Minhag Ashkenaz is not to make Birkat HaGomel for being let out of jail nowadays because of the lack of danger involved in staying in jail. <ref>Beiur Halacha 219 s.v. Chavush </ref> Nonetheless the Sephardic minhag is to make it for being let out of jail even if there was no danger in staying in jail. <ref>Kaf HaChaim 219:11, Piskei Teshuvot 219:6 </ref><br />
<br />
==When it should be said==<br />
<br />
#Preferably HaGomel should be said within 3 days. If it can’t be done within 3 days it should be said within 30 days, and if it can’t be said in 30 says it should be said whenever one wants. <ref>S”A 219:6, Mishna Brurah 219:20, Kitzur Shulchan Aruch 61:2. See Piskei Teshuvot 219:4 who writes there’s a minhag who are lenient to wait until [[Shabbat]] to say HaGomel at the Torah. </ref><br />
#It’s preferable to say Birkat HaGomel within 3 days even if one will not be able to say it at a [[Kriyat HaTorah]] (in front of the Torah) rather than wait to say it later at a [[Kriyat HaTorah]]. <ref>Magen Avraham 219:6, Mishna Brurah 219:20 </ref><br />
<br />
==Procedure of Birchat HaGomel==<br />
<br />
#The Bracha of HaGomel was established to be said before a [[minyan]], preferably with two Talmediei Chachamim, and if there’s no [[minyan]] available one may not make HaGomel but rather should wait to find one. <ref>Rambam ([[Brachot]] 10:8), S”A 219:3, Beiur Halacha s.v. VeYesh Omerim, Shoneh Halachot 219:2, Piskei Teshuvot 219:15, Kitzur Shulchan Aruch 61:2 based on the pasuk in tehillim 107:32. Mishna Brurah 219:6 allows the one reciting the beracha to be included in the ten. </ref><br />
#The minhag is to say HaGomel after [[Kriyat HaTorah]] in front of the Torah. <ref>Mishna Brurah 219:2 </ref><br />
#The one reciting birkat hagomel should recite it while standing. <ref>Sh"t Rivivot Ephraim 1:156:2 </ref><br />
#Those who hear the Birchat HaGomel being made should answer "שגמלך טוב הוא יגמלך סלה", which means "Hashem who bestowed upon you this good, should continue to bestow upon you other good tidings". <ref>Rambam ([[Brachot]] 10:8)</ref><br />
<br />
==Women==<br />
<br />
#The Ashkenazic minhag is that women don’t make HaGomel <ref>Mishna Brurah 219:3, Sh"t Halachot Ketanot 2:161, Aruch Hashulchan 219:6, Sh"t Beer Moshe 4:22. see also Sh"t Teshuvot Vihanhagot 4:53. See also Iggerot Mosh 5:14 where argues with those who claim that she should say it in front of ten women and instead suggests saying it in front of one person. If she is married, it should be her husband. </ref> Sephardic women, however, do recite Hagomel.<ref>Yalkut Yosef 219:7 (and [[Brachot]] p. 572), Sh"t Yechave Daat 4:14-15, Sh"t Yabia Omer 8:23:15, [http://halachayomit.co.il/EnglishDisplayRead.asp?readID=1833 HalachaYomit.co.il] write that women do recite Hagomel. Kaf Hachaim 219:3 writes that it should only be recited in front of ten male relatives and adds that if there aren't ten men, it should be recited without shem umalchut. See also Ben Ish Chai Parashat Ekev 65 </ref> A woman who has the custom to recite it should wait seven days after giving birth to do so. <ref>Kaf Hachaim 219:7 </ref><br />
#According to Ashkenazim, if a women who gave birth happens to be in front of a [[minyan]] some say that she may say HaGomel. <ref>Rav Shlomo Zalman Auerbach in Halichot Shlomo 23:4 and Vezot HaBracha (pg 158). Torat HaYoledet 62:5 writes that the minhag of Yerushalayim is that a woman who gave birth recites hagomel in front of ten men, however, some have the minhag not to say hagomel since it requires a public declaration in front of a minyan.</ref><br />
<br />
==Listening to someone else say HaGomel==<br />
<br />
#Someone who listens to someone else make HaGomel has fulfilled the obligation if one heard the entire Bracha. However, if the one making the Hagomel wasn’t obligated in the Bracha, someone who’s listening doesn’t fulfill the obligation unless one answers [[Amen]]. <ref>S”A 219:4,5 </ref><br />
#Some are in doubt whether someone can fulfill the obligation of the person listening if the listener and the one making the Bracha have different reasons for obligation of the HaGomel. Rather, only someone who is obligated in HaGomel for the same reason should fulfill someone else’s obligation. <ref>Hagahot Rabbi Akiva Eiger 219:5 leaves this question in doubt. Therefore, this situation should be avoided (see Piskei Teshuvot 219 note 90). </ref> However, some argue that anyone who’s obligated in HaGomel can fulfill the obligation of someone else. <ref>Yalkut Yosef (Otzer Dinim LeIsha pg 162-4) </ref><br />
<br />
==Sources==<br />
<references /><br />
[[Category:Brachot]]<br />
[[Category:Prayer]]</div>Aaschreihttps://halachipedia.com/index.php?title=Birkat_HaGomel&diff=23996Birkat HaGomel2019-08-09T00:17:29Z<p>Aaschrei: /* Procedure of Birchat HaGomel */</p>
<hr />
<div>In the times of the Beit Hamikdash, a person who survived a potentially life-threatening situation brought a Korban Todah, a Thanksgiving Offering, to express his gratitude to Hashem.<ref>Vayikra 7:12</ref> Nowadays, when the Beit Hamikdash no longer stands and offerings cannot be brought on the altar, we substitute a public proclamation of gratitude to Hashem for an offering. A survivor from a life endangering situation as defined by the Gemara recites Birkat Hagomel in gratitude.<br />
<br />
==Bracha==<br />
[[File:Hagomel.jpg|center|500px]]<br />
<br />
==Obligation==<br />
<br />
#Some say that Birkat HaGomel is non-obligatory and only optional, however, others argue that it's an absolute obligation. Nonetheless, all agree that given the opportunity, one should be careful to make this bracha properly. <ref>The source of Birkat HaGomel is the Gemara [[Brachot]] 54b which states that one who has completed a sea voyage, traveled through the desert, has been sick and healed, or was imprisoned and freed should thank Hashem in the form of Birkat HaGomel all based on the pasuk “They strayed in the wilderness, in the desolation of the road… Hungry as well as thirsty… They rise heavenward, they descend to the depths.” (Tehillim 107:4,5, and 26). According to the Magen Avraham (OC 219:1), Birkat Hagomel, like the Korban Todah, is non obligatory but rather optional. The Peri Megadim (OC 219:1) argues that it is obligatory. Nevertheless, all poskim (Chasam Sofer O.C. 51, Minchas Yitzchok 4:11-9) urge one to be careful to fulfill this mitzvah given the opportunity. </ref><br />
<br />
==Who is obligated to make Birchat HaGomel?==<br />
<br />
#The four people who are obligated to make the Bracha are <br />
##Someone who was freed from jail<br />
##Someone who was sick and was healed<br />
##Someone who traveled at sea<br />
##Someone who traveled in the desert. <ref>The Gemara ([[Brachot]] 54b) states that the four people who are obligated to say the Bracha of HaGomel are one who was freed from jail, one who was sick and was healed, one who travel at sea, and one who traveled in the desert. The Gemara learns it from the pasuk in tehillim “They strayed in the wilderness, in the desolation of the road… Hungry as well as thirsty… They rise heavenward, they descend to the depths.” (Tehillim 107:4-5, 26). The acronym for this in hebrew is Chayim. The Rambam ([[Brachot]] 10:8), S”A 219:1, and Kitzur Shulchan Aruch 61:1 codify this as halacha. </ref><br />
#Some say that anyone who was in near mortal danger such as someone saved from a wall collapsing, a lion attack, a goring ox, or a band of thieves at night, must make a Bracha. The ashkenazic minhag follows this opinion. <ref>S”A 219:9 quotes this opinion. Magen Avraham 219:10 and Mishna Brurah 219:32 write that the Ashkenazic minhag follows this opinion.</ref> For specific situations, see a posek. <ref>See also Piskei Teshuvot 218, Halichot Shlomo 23:1 </ref><br />
#One who has been saved from multiple forms of danger only recites the bracha once. <ref>Mishna Brurah 219:3 </ref><br />
#A child is not required to rectie this bracha until <br />
<br />
==For sickness==<br />
<br />
#For sickness that’s of potential mortal danger, Birkat HaGomel is required when healed. According to Ashkenazim, for sickness that’s non-mortal but confines a person to bed for 3 days or more requires a Brachat HaGomel when healed. <ref>Rama 219:8 Mishna Brurah 219:28. This is the opinion that the Tur 219 quotes from the Raavad. </ref> According to Sephardim, for any sickness which confines a person to bed for any amount of time requires Birkat HaGomel when healed. <ref>Taz 219:5, Yalkut Yosef ([[Brachot]] pg 583 and 758). This is the opinion that the Tur 219 quotes from Rambam. </ref><br />
#A person who donated an organ does not say Birkat HaGomel with Hashem's name after healing from the surgery, however, one may say it without Hashem's name. <ref>Sh"t Tzitz Eliezer 10:23 </ref><br />
<br />
==For traveling==<br />
<br />
#Ashkenazim hold that no Bracha is made for traveling from city to city unless there’s a lot of wild animals or thieves. However, Sephardim hold that any travel from city to city obligates a Bracha if the trip was a Parsah (72 minutes). <ref>S”A 219:7, Yalkut Yosef 219:17. Ramban [[Berachot]] 54b says that one has to say hagomel for traveling the minimum distance, regardless of the extent of the danger involved because the Yerushalmi in [[Berachot]] 4:4 says all roads are assumed to be dangerous. Meiri on [[Berachot]] 54b quotes an opinion with which he himself disagrees that claims that it is only recited if one encountered serious danger during the traveling. Talmidei Rabbeinu Yona on the Dapei HaRif 43a on [[Berachot]] quote the custom of the French rabbis saying that one should only recite it when they travel on a dangerous road even if they don't encounter any trouble and this is quoted in Shulchan Aruch 219:7 as the practice of the germans and french. </ref><br />
#Some say not to make Brachat HaGomel for traveling on an airplane since it’s considered safe, however many hold that HaGomel is required and such is the minhag. <ref>*Vezot HaBracha pg 158 quotes Rav Shlomo Zalman (Halichot Shlomo [[Tefilla]] 23:5) and Rav Moshe Feinstein (Iggerot Moshe 2:59) as requiring a Bracha, and Minchat Yitzchak (2:47) as arguing. The Minchat Yitzchak's logic is that hagomel is only recited on dangers that are not taken on willingly. Sh"t Igrot Moshe 2:59, Sh"t Yechave Daat 2:26, and Halichot Shlomo ([[Tefillah]] 23:5) hold that one should make Birkat Hagomel for traveling in an airplane. [http://www.dailyhalacha.com/displayRead.asp?readID=2132 Rabbi Mansour on Dailyhalacha.com] concludes that for Sephardim one must travel 72 minutes in order to make a Birkat Hagomel and this is the ruling of Rav Ovadia Yosef in Yabia Omer 1:14 and Yechave Daat 2:26 and Rav Shmuel Pinchasi in Kuntres Vichol Hachaim page 34. Chacham Bentzion Abba Shaul in Or Litzion 2:14:43 says that this is only true with commercial flights where the passengers do not know each other, but in an army plane, helicopter or private plane where the passengers do know each other hagomel would not be recited.<br />
*[http://www.koltorah.org/ravj/Reciting%20Birkat%20Hagomel%20on%20Airplane%20Travel.htm Rabbi Jachter] quotes that Rabbi Joseph B. Soloveitchik's practice was only to recite it after airplane travel, if a serious incident occurred but that he said that whoever perceives airplane travel as dangerous should recite hagomel even if nothing happened. Tzitz Eliezer 11:14 rules that for a flight that travels over bodies of water it should be recited but not over a flight between cities within one country.</ref><br />
#If a person was in a near car accident and was saved doesn't need to make a hagomel.<ref>Teshuvot Vehanhagot 2:136 says that if you avoided a car accident you don't make a hagomel. See also 2:148.</ref><br />
<br />
==For being let out of jail==<br />
<br />
#The Minhag Ashkenaz is not to make Birkat HaGomel for being let out of jail nowadays because of the lack of danger involved in staying in jail. <ref>Beiur Halacha 219 s.v. Chavush </ref> Nonetheless the Sephardic minhag is to make it for being let out of jail even if there was no danger in staying in jail. <ref>Kaf HaChaim 219:11, Piskei Teshuvot 219:6 </ref><br />
<br />
==When it should be said==<br />
<br />
#Preferably HaGomel should be said within 3 days. If it can’t be done within 3 days it should be said within 30 days, and if it can’t be said in 30 says it should be said whenever one wants. <ref>S”A 219:6, Mishna Brurah 219:20, Kitzur Shulchan Aruch 61:2. See Piskei Teshuvot 219:4 who writes there’s a minhag who are lenient to wait until [[Shabbat]] to say HaGomel at the Torah. </ref><br />
#It’s preferable to say Birkat HaGomel within 3 days even if one will not be able to say it at a [[Kriyat HaTorah]] (in front of the Torah) rather than wait to say it later at a [[Kriyat HaTorah]]. <ref>Magen Avraham 219:6, Mishna Brurah 219:20 </ref><br />
<br />
==Procedure of Birchat HaGomel==<br />
<br />
#The Bracha of HaGomel was established to be said before a [[minyan]], preferably with two Talmediei Chachamim, and if there’s no [[minyan]] available one may not make HaGomel but rather should wait to find one. <ref>Rambam ([[Brachot]] 10:8), S”A 219:3, Beiur Halacha s.v. VeYesh Omerim, Shoneh Halachot 219:2, Piskei Teshuvot 219:15, Kitzur Shulchan Aruch 61:2 based on the pasuk in tehillim 107:32. Mishna Brurah 219:6 allows the one reciting the beracha to be included in the ten. </ref><br />
#The minhag is to say HaGomel after [[Kriyat HaTorah]] in front of the Torah. <ref>Mishna Brurah 219:2 </ref><br />
#The one reciting birkat hagomel should recite it while standing. <ref>Sh"t Rivivot Ephraim 1:156:2 </ref><br />
#Those who hear the Birchat HaGomel being made should answer "שגמלך טוב הוא יגמלך סלה", which means "Hashem who bestowed upon you this good, should continue to bestow upon you other good tidings". <ref>Rambam ([[Brachot]] 10:8)</ref><br />
<br />
==Women==<br />
<br />
#The Ashkenazic minhag is that women don’t make HaGomel <ref>Mishna Brurah 219:3, Sh"t Halachot Ketanot 2:161, Aruch Hashulchan 219:6, Sh"t Beer Moshe 4:22. see also Sh"t Teshuvot Vihanhagot 4:53. See also Iggerot Mosh 5:14 where argues with those who claim that she should say it in front of ten women and instead suggests saying it in front of one person. If she is married, it should be her husband. </ref> Sephardic women, however, do recite Hagomel.<ref>Yalkut Yosef 219:7 (and [[Brachot]] p. 572), Sh"t Yechave Daat 4:14-15, Sh"t Yabia Omer 8:23:15, [http://halachayomit.co.il/EnglishDisplayRead.asp?readID=1833 HalachaYomit.co.il] write that women do recite Hagomel. Kaf Hachaim 219:3 writes that it should only be recited in front of ten male relatives and adds that if there aren't ten men, it should be recited without shem umalchut. See also Ben Ish Chai Parashat Ekev 65 </ref> A woman who has the custom to recite it should wait seven days after giving birth to do so. <ref>Kaf Hachaim 219:7 </ref><br />
#According to Ashkenazim, if a women who gave birth happens to be in front of a [[minyan]] some say that she may say HaGomel. <ref>Rav Shlomo Zalman Auerbach in Halichot Shlomo 23:4 and Vezot HaBracha (pg 158). Torat HaYoledet 62:5 writes that the minhag of Yerushalayim is that a woman who gave birth recites hagomel in front of ten men, however, some have the minhag not to say hagomel since it requires a public declaration in front of a minyan.</ref><br />
<br />
==Listening to someone else say HaGomel==<br />
<br />
#Someone who listens to someone else make HaGomel has fulfilled the obligation if one heard the entire Bracha. However, if the one making the Hagomel wasn’t obligated in the Bracha, someone who’s listening doesn’t fulfill the obligation unless one answers [[Amen]]. <ref>S”A 219:4,5 </ref><br />
#Some are in doubt whether someone can fulfill the obligation of the person listening if the listener and the one making the Bracha have different reasons for obligation of the HaGomel. Rather, only someone who is obligated in HaGomel for the same reason should fulfill someone else’s obligation. <ref>Hagahot Rabbi Akiva Eiger 219:5 leaves this question in doubt. Therefore, this situation should be avoided (see Piskei Teshuvot 219 note 90). </ref> However, some argue that anyone who’s obligated in HaGomel can fulfill the obligation of someone else. <ref>Yalkut Yosef (Otzer Dinim LeIsha pg 162-4) </ref><br />
<br />
==Sources==<br />
<references /><br />
[[Category:Brachot]]<br />
[[Category:Prayer]]</div>Aaschreihttps://halachipedia.com/index.php?title=Chinuch&diff=23995Chinuch2019-08-09T00:12:57Z<p>Aaschrei: </p>
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<div>Every father has an obligation to educate his children to fulfill mitzvot, even before they reach the age of [[Bar Mitzvah]]/Bat Mitzvah. The age at which this obligation begins varies according to the Mitzvah. Below are the details of this Mitzvah<br />
==D’Orayta or D’Rabanan?==<br />
The Mitzvah of Chinuch - to teach Torah to our children - is clearly a Mitzvah D’Orayta as explicitly stated: V’shinantam L’vanecha.<ref>Devarim 6 pasuk 7</ref> However, is the Mitzvah of chinuch - to instruct children to begin performing Mitzvot before they are of the age of Mitzvot - a mitzva D’Orayata or D’Rabanan?<br />
<br />
#Rav Schneur Zalman of Liadi says that it is clearly a mitzvah D’rabanan because it is never mentioned in the Torah. <ref>Shulchun Aruch Harav Y.D. 246:1. see Sefer Chinuch Yisrael (p. 59) writes that Chinuch is a rabbinical Mitzvah, and quotes the Chaye Adam (66:1) who writes that this is a Mitzvah Midivrei Kabbalah (institution of the Nevi'im).</ref><br />
#However, Rav Meir Simchah of Dvinsk disagrees, citing Bereshit “For I have known him, to the end that he may command his children and his household after him”<ref>Bereshit Perek 18 pasuk 19 </ref> which he interprets to mean that Avraham was commanded to teach his household and children to perform the Mitzvot. This, however, is a general Mitzvah to teach children to appreciate Mitzvot. The Mitzvah to teach a child to perform each individual Mitzvah is D’Rabanan.<ref>Meshakh Ḥochmah Genesis 18:19 </ref><br />
#According to Rav Soloveitchik, although teaching children the Mitzvot is D’Rabanan, the Mitzvah of Chinuch is modeled after the biblical commandment of Sippur Yitziat Mitzrayim. This commandment to retell the story of our ancestors is extended, and, while there is a special commandment to tell over the story of Egypt, we must retell all of the Torah and Mitzvot to our children using all of the educational methods we follow in Sippur Yitziat Mitzrayim. <ref>Benjamin Zimmerman, The Educational Experience of Sippur Yitziat Mizrayim </ref><br />
<br />
==At What Age?==<br />
<br />
#The general age of when one starts to do mitzvos, is when the parents think that this child is mature enough to fulfill the whole mitzvah, even with its more complicated parts. <ref>See the examples on Sukkah 42a and Sukkah 28a</ref><br />
#The age of chinuch depends on the child's individual intelligence. Usually the age when a child is intelligent enough for mitzvos is 5 or 6 years of age. <ref>Mishnah Berurah 128:123.</ref><br />
##For Shabbat some say that the age of chinuch begins at age 4 or 5.<ref>Muktzeh: A Practical Guide (Rabbi Simcha Bunim Cohen p. 138)</ref><br />
#There are some mitzvos in which parents start training their children even before five years of age. But some mitzvos can be more complicated and parents should wait until children are older to train them.<ref>Mishnah Berurah 128:123 </ref><br />
#A child can make several mistakes before they can begin to execute the mitzvah properly. But if one does make a mistake trying to execute the mitzvah, the parents should not get frustrated with their kid and instead should encourage them to try again. <ref>Mishnah Berurah 343:3</ref><br />
<br />
==Who is obligated in Chinuch?==<br />
<br />
*There is a machloket in the commentaries regarding whether the mitzvah of chinuch is for the parent or the child.<br />
<br />
#The book of Mishlei says that one should teach his child in a manner which will stick with him forever: “Train up a child in the way he should go, and even when he is old, he will not depart from it.” Rashi comments on this pasuk saying that depending on what you teach him those lessons will affect him the rest of his life. This means that the parent has the responsibility to teach the child life lessons. This belief would suggest that chinuch is a mitzvah for the father, because he is the one who will have the ability to affect his child's future.<ref>Mishlei (22:6) and Rashi there as cited in ShortVort written by D. Fine. Ritva Sukkah 2b s.v. amar rabbi yehuda and Mishna Brurah 343:2 cite Mishlei as the source for chinuch. </ref><br />
#Some rishonim hold that the son isn't obligated in mitzvot at all and it is only father who is obligated to train his son in mitzvot.<ref>Rashi (Brachot 20a s.v. ketanim), Ran (Megillah 6b s.v. rabbi yehuda) citing the Ramban, Ritva (Megillah 19b s.v. hakol), Tosfot Bava Kama 87a s.v. vkein</ref> However, others hold that the child himself is rabbinically obligated in mitzvot.<ref>Tosfot (Megillah 19b s.v. vrabbi yehuda), Tosfot (Brachot 20a s.v. vketanim), Rashba (Brachot 20a s.v. nashim)</ref><br />
#While the majority of the Poskim hold that Chinuch only applies to the father, some say it also applies to the mother. <ref>Mishna Brurah 343:2, Sefer Chinuch Yisrael (p. 61). See further in the Magen Avraham 343, Shulchan Aruch HaRav 343, Mishna Brurah 616:5, Aruch HaShulchan 343, and Pri Megadim E"A 225:5. <br />
<br />
*The Gemara Nazir 28b writes that there is only an idea of a father training his son in being a nazir and not a mother. Reish Lakish understands that this is an example of chinuch. Tosfot Yeshanim (Yoma 82a s.v. ben) explicitly holds that there is no chinuch for a mother. Aruch Lener Sukkah 2b agrees. Ritva (Sukkah 2b s.v. amar rabbi yehuda) assumes that there is chinuch for a mother.</ref><br />
<br />
==How Completely Must the Mitzvah Be Performed?==<br />
<br />
*The obligation of chinuch is for a father to train his son to do mitzvot, before he is required. The question that arises is: can a father fulfill his obligation by training his children to learn the basics of the mitzvah or must a father teach his son to perform the mitzvot perfectly. There are many different views on how a father should approach this issue.<br />
<br />
#Some examples of cases of chinuch are with a lulav and with tzitzit. While the obligation of chinuch is only fulfilled if you give your child a perfectly kosher lulav and pair of tzitzit, you don’t have to give your child lulav hadar. In addition, you also don’t have to teach your child to have kavanah while performing the mitzvah. From this, we can infer that while it is important to teach your child to not perform the mitzvah in a non-kosher way, it is also not necessary to make your child fully enthralled in all aspects of the mitzvah.<ref>Fine, D. "The Mitzvah of Chinuch Explored." Shortvort. N.p., n.d. Web. 11 Feb. 2016.</ref><br />
#There is a dispute whether a father fulfills his obligation when letting his child use a borrowed lulav for sukkot.<ref>Mishna Brurah 628:28</ref> This question revolves around whether the nature of the obligation of chinuch was to train the child to do mitzvot when he gets older in which case it would suffice or was it that the rabbis imposed an obligation upon the child to do mitzvot before he becomes Biblically obligated.<ref>Rav Moshe Feinstein in Igrot Moshe YD 1:224. See Ritva (Sukkah 2b s.v. amar rabbi yehuda) who says that a sukkah above 20 amot is invalid for chinuch and concludes that the mitzvah of chinuch has to be fulfilled in a complete fashion.</ref><br />
<br />
==Until When?==<br />
<br />
#Although the primary purpose of Chinuch is to train children when they are young so that they continue to perform the Mitzvot during adulthood, the parents' obligation does not end when a child reaches bar or bat mitzvah. A parent must make sure that the child continues to adhere to all biblical or rabbinic laws even after maturity. <ref>Children in Halacha pg. 8 </ref><br />
<br />
==Daily Mitzvot==<br />
===Prayer===<br />
<br />
#Regarding a child's obligation to pray, see the [[Obligation_to_pray#Children| Children's obligation to Pray]] page.<br />
<br />
===Berachot===<br />
<br />
#Children should be taught to say berachot before food at the age of 5, or when the children are able to say it properly. However many people have different customs to start having children say berachot at an earlier age. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>, שלחן ערוך א”ח רט”ו:ג as cited in Singer, Shmuel. "A Parent's Guide to Teaching Children Mitzvot." Google Books. Shmuel Singer, n.d. Web. 01 Feb. 2016. <https://books.google.com/books?id=55NdTR7HfYAC&pg=PA20&lpg=PA20&dq=age%2Bchildren%2Bberachot&source=bl&ots=zwGJnqECD_&sig=xSHlovDBimMjahI64ia2ltu_5ho&hl=en&sa=X&ved=0ahUKEwjHopOi39bKAhUBLyYKHRqADUEQ6AEIHDAA#v=onepage&q=age%20children%20berachot&f=false>. <br />
<br />
*Yalkut Yosef (Chinuch p. 20) quotes the Chikrei Lev who proves that there is chinuch even on mitzvot derabanan, as the gemara Rosh Hashana 29b indicates that a person should teach his son how to make hamotzei before eating bread.</ref><br />
#Some say that children from the age of 6 should say Birkat Hamazon <ref>Rabbi Mansour on dailyhalacha.com writes that parents should ensure that children from the age of 6 say Birkat HaMazon. </ref><br />
#In order to teach children what berachot they should say and how they should say them, anyone<ref>M.B. 167:93 says this is not limited to parents, but one may help any child who cannot make a bracha on their own</ref> may show/teach the children by saying the full berachot for the child even where the child doesn't presently have to make that bracha.<ref>Shulchan Aruch O.C. 167:19. M.B. 215:14 says even a teacher can mention the name of Hashem to teach children.<br />
See Chanoch L’Naar (14:4). As cited in "CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>.</ref> Some say that when possible, the adult should just begin pronouncing the name of God, and have the child pronounce the entire Name.<ref>Aishel Avraham 167:19</ref><br />
#A parent is allowed to answer “amen” to berachot that are said by a child at the proper time, but not when it is just for practice.<ref>Shulchan Aruch O.C. 215:3 </ref><br />
##Some limit this to answering "amen" to a child who has reached the age of chinuch,<ref>M.B. 215:16 and Aruch HaShulchan 215:2. Rav Simcha Bunim Cohen (Children in Halacha page 22 footnote 6) explains that since the child has not reached the age of chinuch, it is not a bracha and therefore one shouldn't answer amen.</ref> but others allow answering "amen" even to a child before the age of chinuch. The custom is to answer even to younger children.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 22) quoting from Shmirat Shabbat KiHilchita Mahdura Kama 32:193 explains that it is teaching children to answer Amen after brachot. </ref><br />
#Children that are older than five or six, or whatever age the accepted custom says, and get up in the middle of the night, should not eat unless they said the proper berachot beforehand. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref><br />
#While there is a prohibition in saying G-d's Name (Ado-nai) when it is isn't warranted, the prohibition is waived when being used in the process of Chinuch. Therefore, it is permitted (obligatory, rather) to say the full [[Brachot|Bracha]], with Shem and Malchut, in order to teach a child how and when to say what [[Brachot]].<ref>The Gemara (Brachot 53b) says that one doesn’t say amen after the [[Brachot|Bracha]] of a katan when he is just saying a [[Brachot|Bracha]] as he is being taught the Brachot. The Rambam (Brachot 1:15) codifies as halacha. The Kesef Mishna there writes that it’s clearly implied that the teacher is permitted to say the Brachot with Hashem’s name to teach the children how to say the Brachot and when the children repeat the [[Brachot|Bracha]] after him, since the [[Brachot|Bracha]] is only for Chinuch, one doesn’t answer amen. Shulchan Aruch 215:3 rules that if a child is saying a [[Brachot|Bracha]] as he is learning from his teacher one doesn’t answer amen, but if a child says a [[Brachot|Bracha]] in order to exempt himself from some obligation (meaning saying a [[Brachot|Bracha]] when he is obligated to say it), then one should answer amen.<br />
<br />
*Mishna Brurah 215:14 writes that it is permitted for the teacher to say the Brachot with Hashem’s name to teach the children how to say the Brachot. Although saying a [[Brachot|Bracha]] for Chinuch is permitted, saying a [[Brachot|Bracha]] as one is learning such as an adult who finds the text of a [[Brachot|Bracha]] in the gemara as he is learning should not say the [[Brachot|Bracha]] with Hashem’s name as one is reading the gemara. However, Yalkut Yosef 215:15 writes that in order to teach a child how to say Brachot one may say them with Hashem’s name, however, once the child knows how to make a [[Brachot|Bracha]] and he just needs help in saying the [[Brachot|Bracha]] one should say it without Hashem’s name.</ref><br />
<br />
===Talit Katan===<br />
<br />
#One should buy a talit katan for a child who has reached the age of chinuch.<ref>Shulchan Aruch O.C. 17:3<br />
<br />
Aruch HaShulchan 17:5 asks why one is obligated to buy his child a talit as the mitzvah of tzitzit is limited to one who is wearing a four cornered garment. So if one doesn't have the garment, there is no requirement? Rav Simcha Bunim Cohen (Children in Halacha page 15 footnote 8) quotes the Bach s.v. katan that since the custom is that everyone wears tzitzit, one is obligated in chinuch of this custom as well.<br />
</ref><br />
#There are a variety of opinions for the age of chinuch for talit katan<br />
##Some say it is six or seven.<ref>Bach 16 s.v. umah shekasiv rabbaynu</ref><br />
##Others says that it is nine.<ref>Magen Avraham 16:1. Rav Moshe Feinstein (Igrot Moshe Y.D. 3:52:2) says that under the age of nine, the talit katan does not need the proper measurements. Aruch HaShulchan 16:5 says a talit katan has no shiur.</ref><br />
##The common custom is from the age of three.<ref>Sharay Teshuva 17:2 and Aruch HaShulchan 17:5</ref><br />
<br />
===Washing Hands===<br />
<br />
#Children that have not reached the age of bar or bat mitzvah are required to wash their hands before eating bread. Even though washing hands is a mitzvah derabanan, it is a mitzvah of chinuch to teach kids mitzvot that are derabanan. <ref>Yalkut Yosef Dinei [[Netilat Yadayim]], Birkat Hamazon, [[Brachot]], [[Mincha]] and [[Arvit]] page 13-14 based on the Yerushalmi in Megilla 2:5 that [[chinuch]] of children applies to rabbinic laws as cited in [[Netilat Yadayim for a Meal]]. <br />
<br /> An important lesson about chinuch in general can be learned from a story about trying to teach one’s son to wash before eating. It talks about a little kid who did not wash before eating bread. This infuriated his dad so he went to get something to hit him with. When he wound up to hit his son, his wife immediately stopped him and reminded him that he does not wash before eating bread either, thus he should be the one that is hit. The lesson is that if you want to successfully teach your children mitzvot, you have to take ownership and do the mitzvah as well. "חינוך לדורות - חינוך במעשים." <http://raktora.50webs.com/hinuh1.htm>.</ref><br />
#One opinion is that even when the child is being spoon fed because he does not have the motor skills to feed himself yet, he still is required to wash for bread when he eats more than a Kezayit. <ref>הרב אבישלום מונייצר שליט''א. "ילדים כהלכה." ילדים כהלכה. ''</ref><br />
#Harav Adir Cohen says that when the child can say the bracha they should wash their hands before eating bread. Since in many kindergarten and nursery classrooms they have posters of the bracha on the wall, they have already memorized it when they are young. Therefore, they should be able to wash by then. <ref>הרב אדיר הכהן שליט"א. " חינוך לנטילת ידים לילדים." חינוך לנטילת ידים לילדים. </ref><br />
#Children that have reached the age of chinuch should be trained to wash their hands upon rising in the morning and they should not touch food before washing hands.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 14). Shulchan Aruch haRav 4:2. M.B. 4:10 says that one should be careful with young children, and doesn't clarify if this is only once they reach the age of chinuch</ref> Some say parents should try and wash the hands of their children, regardless of their age.<ref>Shulchan Aruch haRav 4:2 says one should be careful starting after the brit milah to wash his son's hands. Shut Tzitz Eliezer 7:2:10 says there is no obligation before the age of chinuch, but to get the child into a good habit, it is advisable to wash his hands even before the age of chinuch. However, do not put pressure on the child, but do it pleasantly as there is no issue if they touch food. Halichos Bas Yisroel perek 1 footnote 22 quotes in the name of Rav Moshe Feinstein that although it is not required, it is a good idea to wash the hands of your children even before the age of chinuch.</ref><br />
#Children who have reached the age of chinuch should be trained to wash their hands after going to the bathroom or touching parts of their body that are generally covered.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 15). Chinuch Yisroel page 63. <br />
<br />
Shut Tzitz Eliezer 7:2:4 says one can still learn with a child who touches their scalp or shoes.</ref><br />
<br />
==Bringing Children to Shul== <br />
There is a lot of controversy over the issue of bringing your kids to shul. Is it a positive thing that will be positive for their future or will it be a distraction to others and a negative outlook on shul for the child?<br />
<br />
#Some say that bringing children to shul before they are ready infuses them with spirituality just like a bris milah is given to a child before the age of chinuch because it infuses him with spirituality. <ref>[http://www.aish.com/jl/jewish-law/daily-living/4-Children-and-Halacha.html Rabbi Shraga Simmons] </ref><br />
#The gemara writes that the reason why children were also supposed to assemble at hakhel was to ‘bring reward to those who brought them’. Tosafot comments that this is the source for bringing children to shul.<ref>Chagigah 3a</ref><br />
#The Shla hakadosh was frustrated by people who brought kids to shul who were not yet old enough to be in shul without making disruptions and bothering the shul. This will leave an impression on the child and he will feel distaste towards the shul as an adult because of it. <ref>Mishnah Berurah 98:3 who quotes the Shla Hakadosh:</ref><br />
#The Mishna Berura writes that one shouldn’t daven with a young child in front of himm as the child will likely distract him.<ref>Mishna Berura 96:4</ref><br />
#The Shulchan Aruch writes that children should listen to the megilla being read on Purim. The Mishna Berura writes that this is only applicable to children who have reached the age of chinuch. The Chafetz Chaim bemoans the unfortunate reality that many parents bring their younger children who disturb everyone else. <ref>The Shulchan Aruch (OC 689:1-3)</ref><br />
#One should not kiss a young child in shul.<ref>Rama O.C. 98:1 quotes Shut Binyamin Zev 163 that explains the reason is, so that one realizes that there is no love like the love one has for Hashem. See Sefer Chasidim 255<br />
<br />
Rav Ovadya Yosef (Shut Yichaveh Daas 4:12) says that this applies to both young and old children and even to other people. However, he says that the custom to kiss a rav or father on the hand is definitely permitted. He explains that they are different as there is a mitzvah to honor them, so giving them honor is a form of honoring Hashem.</ref> Some limit this to the time of prayer.<ref>Rav Michel Sherkin (Meged Givot Olam Chelek 1 page 92) says Rav Moshe Feinstein felt that this prohibition is limited to the time of tefillah (as discussed by the Gra O.C. 98:1 by the fact that the Rama has this halcha in Hilchot Tefillah, not Hilchot Bet Hakneset).</ref> Others do not accept this distinction.<ref>Rav Hershel Schachter quoted by his son <nowiki>https://www.yutorah.org/sidebar/lecture.cfm/802649/rabbi-shay-schachter/kissing-our-children-in-shul/</nowiki> at 2:20</ref><br />
<br />
==A Kohen Becoming Tamei==<br />
<br />
#Hacham Ovadia Yosef says a kohen’s wife who is pregnant while she knows it's a male is allowed to go to cemeteries while pregnant because the fetus is considered to be a part of the mother. <ref>dailyhalacha.com</ref> Rav Elyashiv says that a kohen’s wife who is giving birth to a male needs to make sure the hospital is one where the child won't become tamei after being born. <ref>dailyhalacha.com</ref><br />
#A kohen must never become Tamei, so as a baby it is the parent's responsibility to keep the baby from being near dead bodies.<ref>dinonline.org</ref><br />
#Once the Kohen is old enough and mature enough to be taught the obligation of not becoming tamei the responsibility to keep the child from becoming Tamei falls off the parents and on the child <ref>dinonline.org</ref><br />
<br />
==Shabbat==<br />
===Kiddush and Havdalah===<br />
<br />
#When a child is able to understand when it is Shabbat, then he or she must hear kiddush and havdalah. Understanding that it is Shabbos does not mean that he or she only says good shabbos and that’s all; rather a kid must understand that it’s the 7th day and it’s the rest day and not a day to do work. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#When a child is of that age, parents must make sure to call the child to the table to hear kiddush. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#If a child goes to sleep before hearing havdallah or Kiddush and it is past the child’s normal bedtime, it is not necessary to wake him or her up for Havdalah. <ref>Rav Shlomo Zalman Aurebach as cited in Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
<br />
===Melacha on Shabbat===<br />
<br />
#On shabbat, a parent cannot tell a kid to do melacha<br />
#According to one opinion, you can have a child do melacha for you if it is only an issur derabanan<ref>Turei Zahav as cited in A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer</ref> According to most opinions you may not ask a child to do a melacha for you under any circumstances even melacha derabanan. <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#Even though one cannot ask a child to do melacha, if a young child is playing with a toy that makes noise on shabbat, you don’t have to tell the kid to stop if he is too young to understand the laws of shabbat <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#But, if a kid is old enough to understand which actions are forbidden and which are allowed to do on shabbat, then you must stop him from doing melacha <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
<br />
==Holidays==<br />
===The Seder===<br />
<br />
#The age a child should be kept up for the whole pesach seder is when he can fully understand the mitzvah and the story of Egypt. This of course varies depending on how the child matures, but for most it is between age 5-7.<ref>Shulchan Aruch Orech Chaim 472:15. Shulchan Aruch Harav 472:25</ref><br />
#A child should drink the four cups when he can understand, even just a little bit, the story of Egypt; he does not, however, need to drink the same amount as an adult but rather a child-size cheek full <ref>The Laws of Pesach on www.neveh.org </ref><br />
<br />
===Lulav===<br />
<br />
#Children are chayav to perform the mitzvah of lulav when they are able to shake the lulav <ref>Gemara sukkah 42a</ref><br />
#The Turei Zahav says that a parent should buy his son his own set of lulav if he is able to do it, and the father has the financial means to do it.<br />
#if you are going to buy your child a lulav, it is preferable, if they are going to make a bracha on it, that it be kosher. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.53. Print.</ref><br />
#Although the lulav should be kosher, according to some, on the first day of Sukkot a child does not have to own his lulav like adults do. According to others, a child should also use a lulav that he owns. Therefore, the child should use the lulav after all adults have used the lulav, because a child can acquire a lulav from an adult, but cannot transfer it back to the adult’s ownership.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.59. Print.</ref><br />
#The child is not able to give back the lulav because he is unable to understand the practices of business enough to give back the lulav. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 53 . Print.</ref><br />
#You can have your child use the non-kosher set of lulav but you do not fulfill the mitzvah of chinuch. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 61-63. Print.</ref><br />
<br />
===Fasting===<br />
<br />
#There is a minhag for a boy to fast 3 fasts prior to his Bar Mitzvah.<ref>Rav Nevinsal (B'Yitzchak Yikare 550:1) comments that the minhag ashkenaz is for a boy to fast 3 times prior to his bar mitzvah, though he doesn't know the basis for this minhag.</ref><br />
<br />
==Torah Study==<br />
<br />
#The Torah study of pure children is very precious before Hashem and it provides spiritual protection to the whole world.<ref>The Gemara Shabbat 119a quotes Reish Lakish as saying that the world stands on the merit of the children's torah study. Furthermore, says the Gemara, a city which doesn't have its children studying Torah is going to be destroyed.</ref><br />
<br />
==Chinuch Attitude==<br />
<br />
#A life devoted to Hashem is the most pleasurable and fulfilling one. Therefore, the Chinuch stage must be pleasing and joyful for children. The proper attitude and approach for children to learn is through "Darchei No'am" (pleasant ways). <ref>Rambam in his introduction to Perek Chelek elaborates on how a child should be given sweets to encourage him to learn, as he gets older he should be given bigger prizes until eventually he will appreciate the value of the Torah itself and be motivated to learn it for no other reason </ref><br />
#A parent and/or teacher should generally be careful not to be excessively forceful. There are several cases where Talmudic personalities praised their behavior of not being "makpid"(strict) in their home over their wives and children even though they lived a life filled with mitzvot <ref>Gitin 7a</ref><br />
#The gedolim have all agreed that hitting children in the name of chinuch is forbidden.<ref>Rav Wolbe in Biyan Uzeriya Bechinuch. Rav Kook in Ayn Ayah Brachot 7a:70</ref><br />
<br />
==Feeding a Child Something Forbidden==<br />
<br />
#It is forbidden to feed a child something that is forbidden, whether it is forbidden from the Torah or rabbinically.<ref>The Rambam Machalot Asurot 17:27 holds that it is forbidden to feed a child something forbidden whether that prohibition is from the Torah or rabbinic. The Rashba responsa 1:92 argues that it is permitted as long as it is only rabbinic yet he cautioned that he didn't rule like that in practice. Ran Yoma 1a quotes the Rashba. The Shulchan Aruch 343:1 holds like the Rambam.</ref><br />
#It is permitted to feed a baby milk an hour after they finished eating meat even though the minhag is to not to have milk after meat for several hours.<ref>Chelkat Yakov YD 1:16 is lenient to permit a baby to drink milk after eating meat since it is only a minhag and since a minhag is based on a vow it a child's vows aren't effective. However, he limits this leniency to this context and only permits in conjunction with the fact that a baby is considered like a choleh shein bo sakana if they need to drink milk for health. Yabia Omer YD 1:4 is lenient after an hour but adds that perhaps there's no prohibition of feeding a child something forbidden if it is only an external prohibition and not a prohibition of the food itself.</ref><br />
#Many poskim are lenient even for Ashkenazim to feed a child who needs to eat kitniyot on Pesach for health reasons since it is only a minhag.<ref>Shem Aryeh EH 95 writes that there's no issue with feeding a child below chinuch something (latfiso byadayim) that is only a chumra and not even a rabbinic prohibition. He is writing about not eating dried fruits on Pesach which was a certain minhag. The Sdei Chemed Chametz Umatzah 6:6 quotes it regarding Kitniyot. Siach Yitzchak responsa 210 agrees. Yechave Daat 1:9 agrees. He quotes Kol Mevaser 778, Agudat Ezov 12 who also agree that there's no prohibition of feeding a child something that's only a minhag. Agudat Ezov is lenient even with bishul akum. Sdei Chemed Asifat Zekenim Bishul Goyim 15 quotes that.</ref><br />
#Putting a diaper on a baby on Shabbat that has a color strip which changes colors when the baby goes to the bathroom is permitted.<ref>Rav Nissim Karelitz in Chut Shani Shabbat v. 4 p. 287 writes that it is permitted to put a diaper on a baby that is going to change colors when the baby goes to the bathroom and it isn't considered causing your baby to do a melacha of coloring on Shabbat. The reason is that when the diaper is put on there's no change and when the baby goes to the bathroom he is mitasek and there's no issue of causing your child to do a melacha as a mitasek.</ref><br />
#Feeding your child a cookie with letters on it on Shabbat is permitted.<ref>Mishna Brurah on 340:3 writes that it is permitted to give your child a cookie with letters on it even though for an adult it is forbidden to eat it since it will erase the letters. Chut Shani Shabbat v. 4 p. 293 explains that it is permitted since erasing the letters is at worst derabbanan and also some poskim permit it altogether. Also, there's no problem of causing your child to do something forbidden if it is a pesik reisha unless the child realizes that he's doing it for the benefit of the child.</ref><br />
<br />
==Sources==<br />
<references /><br />
[[Category:Lifecycles]]</div>Aaschreihttps://halachipedia.com/index.php?title=Chinuch&diff=23990Chinuch2019-08-08T02:00:07Z<p>Aaschrei: /* Berachot */</p>
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<div>Every father has an obligation to educate his children to fulfill mitzvot, even before they reach the age of [[Bar Mitzvah]]/Bat Mitzvah. The age at which this obligation begins varies according to the Mitzvah. Below are the details of this Mitzvah<br />
==D’Orayta or D’Rabanan?==<br />
The Mitzvah of Chinuch - to teach Torah to our children - is clearly a Mitzvah D’Orayta as explicitly stated: V’shinantam L’vanecha.<ref>Devarim 6 pasuk 7</ref> However, is the Mitzvah of chinuch - to instruct children to begin performing Mitzvot before they are of the age of Mitzvot - a mitzva D’Orayata or D’Rabanan?<br />
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#Rav Schneur Zalman of Liadi says that it is clearly a mitzvah D’rabanan because it is never mentioned in the Torah. <ref>Shulchun Aruch Harav Y.D. 246:1. see Sefer Chinuch Yisrael (p. 59) writes that Chinuch is a rabbinical Mitzvah, and quotes the Chaye Adam (66:1) who writes that this is a Mitzvah Midivrei Kabbalah (institution of the Nevi'im).</ref><br />
#However, Rav Meir Simchah of Dvinsk disagrees, citing Bereshit “For I have known him, to the end that he may command his children and his household after him”<ref>Bereshit Perek 18 pasuk 19 </ref> which he interprets to mean that Avraham was commanded to teach his household and children to perform the Mitzvot. This, however, is a general Mitzvah to teach children to appreciate Mitzvot. The Mitzvah to teach a child to perform each individual Mitzvah is D’Rabanan.<ref>Meshakh Ḥochmah Genesis 18:19 </ref><br />
#According to Rav Soloveitchik, although teaching children the Mitzvot is D’Rabanan, the Mitzvah of Chinuch is modeled after the biblical commandment of Sippur Yitziat Mitzrayim. This commandment to retell the story of our ancestors is extended, and, while there is a special commandment to tell over the story of Egypt, we must retell all of the Torah and Mitzvot to our children using all of the educational methods we follow in Sippur Yitziat Mitzrayim. <ref>Benjamin Zimmerman, The Educational Experience of Sippur Yitziat Mizrayim </ref><br />
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==At What Age?==<br />
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#The general age of when one starts to do mitzvos, is when the parents think that this child is mature enough to fulfill the whole mitzvah, even with its more complicated parts. <ref>See the examples on Sukkah 42a and Sukkah 28a</ref><br />
#The age of chinuch depends on the child's individual intelligence. Usually the age when a child is intelligent enough for mitzvos is 5 or 6 years of age. <ref>Mishnah Berurah 128:123.</ref><br />
##For Shabbat some say that the age of chinuch begins at age 4 or 5.<ref>Muktzeh: A Practical Guide (Rabbi Simcha Bunim Cohen p. 138)</ref><br />
#There are some mitzvos in which parents start training their children even before five years of age. But some mitzvos can be more complicated and parents should wait until children are older to train them.<ref>Mishnah Berurah 128:123 </ref><br />
#A child can make several mistakes before they can begin to execute the mitzvah properly. But if one does make a mistake trying to execute the mitzvah, the parents should not get frustrated with their kid and instead should encourage them to try again. <ref>Mishnah Berurah 343:3</ref><br />
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==Who is obligated in Chinuch?==<br />
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*There is a machloket in the commentaries regarding whether the mitzvah of chinuch is for the parent or the child.<br />
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#The book of Mishlei says that one should teach his child in a manner which will stick with him forever: “Train up a child in the way he should go, and even when he is old, he will not depart from it.” Rashi comments on this pasuk saying that depending on what you teach him those lessons will affect him the rest of his life. This means that the parent has the responsibility to teach the child life lessons. This belief would suggest that chinuch is a mitzvah for the father, because he is the one who will have the ability to affect his child's future.<ref>Mishlei (22:6) and Rashi there as cited in ShortVort written by D. Fine. Ritva Sukkah 2b s.v. amar rabbi yehuda and Mishna Brurah 343:2 cite Mishlei as the source for chinuch. </ref><br />
#Some rishonim hold that the son isn't obligated in mitzvot at all and it is only father who is obligated to train his son in mitzvot.<ref>Rashi (Brachot 20a s.v. ketanim), Ran (Megillah 6b s.v. rabbi yehuda) citing the Ramban, Ritva (Megillah 19b s.v. hakol), Tosfot Bava Kama 87a s.v. vkein</ref> However, others hold that the child himself is rabbinically obligated in mitzvot.<ref>Tosfot (Megillah 19b s.v. vrabbi yehuda), Tosfot (Brachot 20a s.v. vketanim), Rashba (Brachot 20a s.v. nashim)</ref><br />
#While the majority of the Poskim hold that Chinuch only applies to the father, some say it also applies to the mother. <ref>Mishna Brurah 343:2, Sefer Chinuch Yisrael (p. 61). See further in the Magen Avraham 343, Shulchan Aruch HaRav 343, Mishna Brurah 616:5, Aruch HaShulchan 343, and Pri Megadim E"A 225:5. <br />
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*The Gemara Nazir 28b writes that there is only an idea of a father training his son in being a nazir and not a mother. Reish Lakish understands that this is an example of chinuch. Tosfot Yeshanim (Yoma 82a s.v. ben) explicitly holds that there is no chinuch for a mother. Aruch Lener Sukkah 2b agrees. Ritva (Sukkah 2b s.v. amar rabbi yehuda) assumes that there is chinuch for a mother.</ref><br />
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==How Completely Must the Mitzvah Be Performed?==<br />
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*The obligation of chinuch is for a father to train his son to do mitzvot, before he is required. The question that arises is: can a father fulfill his obligation by training his children to learn the basics of the mitzvah or must a father teach his son to perform the mitzvot perfectly. There are many different views on how a father should approach this issue.<br />
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#Some examples of cases of chinuch are with a lulav and with tzitzit. While the obligation of chinuch is only fulfilled if you give your child a perfectly kosher lulav and pair of tzitzit, you don’t have to give your child lulav hadar. In addition, you also don’t have to teach your child to have kavanah while performing the mitzvah. From this, we can infer that while it is important to teach your child to not perform the mitzvah in a non-kosher way, it is also not necessary to make your child fully enthralled in all aspects of the mitzvah.<ref>Fine, D. "The Mitzvah of Chinuch Explored." Shortvort. N.p., n.d. Web. 11 Feb. 2016.</ref><br />
#There is a dispute whether a father fulfills his obligation when letting his child use a borrowed lulav for sukkot.<ref>Mishna Brurah 628:28</ref> This question revolves around whether the nature of the obligation of chinuch was to train the child to do mitzvot when he gets older in which case it would suffice or was it that the rabbis imposed an obligation upon the child to do mitzvot before he becomes Biblically obligated.<ref>Rav Moshe Feinstein in Igrot Moshe YD 1:224. See Ritva (Sukkah 2b s.v. amar rabbi yehuda) who says that a sukkah above 20 amot is invalid for chinuch and concludes that the mitzvah of chinuch has to be fulfilled in a complete fashion.</ref><br />
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==Until When?==<br />
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#Although the primary purpose of Chinuch is to train children when they are young so that they continue to perform the Mitzvot during adulthood, the parents' obligation does not end when a child reaches bar or bat mitzvah. A parent must make sure that the child continues to adhere to all biblical or rabbinic laws even after maturity. <ref>Children in Halacha pg. 8 </ref><br />
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==Daily Mitzvot==<br />
===Prayer===<br />
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#Regarding a child's obligation to pray, see the [[Obligation_to_pray#Children| Children's obligation to Pray]] page.<br />
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===Berachot===<br />
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#Children should be taught to say berachot before food at the age of 5, or when the children are able to say it properly. However many people have different customs to start having children say berachot at an earlier age. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>, שלחן ערוך א”ח רט”ו:ג as cited in Singer, Shmuel. "A Parent's Guide to Teaching Children Mitzvot." Google Books. Shmuel Singer, n.d. Web. 01 Feb. 2016. <https://books.google.com/books?id=55NdTR7HfYAC&pg=PA20&lpg=PA20&dq=age%2Bchildren%2Bberachot&source=bl&ots=zwGJnqECD_&sig=xSHlovDBimMjahI64ia2ltu_5ho&hl=en&sa=X&ved=0ahUKEwjHopOi39bKAhUBLyYKHRqADUEQ6AEIHDAA#v=onepage&q=age%20children%20berachot&f=false>. <br />
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*Yalkut Yosef (Chinuch p. 20) quotes the Chikrei Lev who proves that there is chinuch even on mitzvot derabanan, as the gemara Rosh Hashana 29b indicates that a person should teach his son how to make hamotzei before eating bread.</ref><br />
#Some say that children from the age of 6 should say Birkat Hamazon <ref>Rabbi Mansour on dailyhalacha.com writes that parents should ensure that children from the age of 6 say Birkat HaMazon. </ref><br />
#In order to teach children what berachot they should say and how they should say them, anyone<ref>M.B. 167:93 says this is not limited to parents, but one may help any child who cannot make a bracha on their own</ref> may show/teach the children by saying the full berachot for the child.<ref>Shulchan Aruch O.C. 167:19. M.B. 215:14 says even a teacher can mention the name of Hashem to teach children.<br />
See Chanoch L’Naar (14:4). As cited in "CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>.</ref><br />
#A parent is allowed to answer “amen” to berachot that are said by a child at the proper time, but not when it is just for practice.<ref>Shulchan Aruch O.C. 215:3 </ref><br />
##Some limit this to answering "amen" to a child who has reached the age of chinuch,<ref>M.B. 215:16 and Aruch HaShulchan 215:2. Rav Simcha Bunim Cohen (Children in Halacha page 22 footnote 6) explains that since the child has not reached the age of chinuch, it is not a bracha and therefore one shouldn't answer amen.</ref> but others allow answering "amen" even to a child before the age of chinuch. The custom is to answer even to younger children.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 22) quoting from Shmirat Shabbat KiHilchita Mahdura Kama 32:193 explains that it is teaching children to answer Amen after brachot. </ref><br />
#Children that are older than five or six, or whatever age the accepted custom says, and get up in the middle of the night, should not eat unless they said the proper berachot beforehand. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref><br />
#While there is a prohibition in saying G-d's Name (Ado-nai) when it is isn't warranted, the prohibition is waived when being used in the process of Chinuch. Therefore, it is permitted (obligatory, rather) to say the full [[Brachot|Bracha]], with Shem and Malchut, in order to teach a child how and when to say what [[Brachot]].<ref>The Gemara (Brachot 53b) says that one doesn’t say amen after the [[Brachot|Bracha]] of a katan when he is just saying a [[Brachot|Bracha]] as he is being taught the Brachot. The Rambam (Brachot 1:15) codifies as halacha. The Kesef Mishna there writes that it’s clearly implied that the teacher is permitted to say the Brachot with Hashem’s name to teach the children how to say the Brachot and when the children repeat the [[Brachot|Bracha]] after him, since the [[Brachot|Bracha]] is only for Chinuch, one doesn’t answer amen. Shulchan Aruch 215:3 rules that if a child is saying a [[Brachot|Bracha]] as he is learning from his teacher one doesn’t answer amen, but if a child says a [[Brachot|Bracha]] in order to exempt himself from some obligation (meaning saying a [[Brachot|Bracha]] when he is obligated to say it), then one should answer amen.<br />
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*Mishna Brurah 215:14 writes that it is permitted for the teacher to say the Brachot with Hashem’s name to teach the children how to say the Brachot. Although saying a [[Brachot|Bracha]] for Chinuch is permitted, saying a [[Brachot|Bracha]] as one is learning such as an adult who finds the text of a [[Brachot|Bracha]] in the gemara as he is learning should not say the [[Brachot|Bracha]] with Hashem’s name as one is reading the gemara. However, Yalkut Yosef 215:15 writes that in order to teach a child how to say Brachot one may say them with Hashem’s name, however, once the child knows how to make a [[Brachot|Bracha]] and he just needs help in saying the [[Brachot|Bracha]] one should say it without Hashem’s name.</ref><br />
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===Talit Katan===<br />
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#One should buy a talit katan for a child who has reached the age of chinuch.<ref>Shulchan Aruch O.C. 17:3<br />
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Aruch HaShulchan 17:5 asks why one is obligated to buy his child a talit as the mitzvah of tzitzit is limited to one who is wearing a four cornered garment. So if one doesn't have the garment, there is no requirement? Rav Simcha Bunim Cohen (Children in Halacha page 15 footnote 8) quotes the Bach s.v. katan that since the custom is that everyone wears tzitzit, one is obligated in chinuch of this custom as well.<br />
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#There are a variety of opinions for the age of chinuch for talit katan<br />
##Some say it is six or seven.<ref>Bach 16 s.v. umah shekasiv rabbaynu</ref><br />
##Others says that it is nine.<ref>Magen Avraham 16:1. Rav Moshe Feinstein (Igrot Moshe Y.D. 3:52:2) says that under the age of nine, the talit katan does not need the proper measurements. Aruch HaShulchan 16:5 says a talit katan has no shiur.</ref><br />
##The common custom is from the age of three.<ref>Sharay Teshuva 17:2 and Aruch HaShulchan 17:5</ref><br />
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===Washing Hands===<br />
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#Children that have not reached the age of bar or bat mitzvah are required to wash their hands before eating bread. Even though washing hands is a mitzvah derabanan, it is a mitzvah of chinuch to teach kids mitzvot that are derabanan. <ref>Yalkut Yosef Dinei [[Netilat Yadayim]], Birkat Hamazon, [[Brachot]], [[Mincha]] and [[Arvit]] page 13-14 based on the Yerushalmi in Megilla 2:5 that [[chinuch]] of children applies to rabbinic laws as cited in [[Netilat Yadayim for a Meal]]. <br />
<br /> An important lesson about chinuch in general can be learned from a story about trying to teach one’s son to wash before eating. It talks about a little kid who did not wash before eating bread. This infuriated his dad so he went to get something to hit him with. When he wound up to hit his son, his wife immediately stopped him and reminded him that he does not wash before eating bread either, thus he should be the one that is hit. The lesson is that if you want to successfully teach your children mitzvot, you have to take ownership and do the mitzvah as well. "חינוך לדורות - חינוך במעשים." <http://raktora.50webs.com/hinuh1.htm>.</ref><br />
#One opinion is that even when the child is being spoon fed because he does not have the motor skills to feed himself yet, he still is required to wash for bread when he eats more than a Kezayit. <ref>הרב אבישלום מונייצר שליט''א. "ילדים כהלכה." ילדים כהלכה. ''</ref><br />
#Harav Adir Cohen says that when the child can say the bracha they should wash their hands before eating bread. Since in many kindergarten and nursery classrooms they have posters of the bracha on the wall, they have already memorized it when they are young. Therefore, they should be able to wash by then. <ref>הרב אדיר הכהן שליט"א. " חינוך לנטילת ידים לילדים." חינוך לנטילת ידים לילדים. </ref><br />
#Children that have reached the age of chinuch should be trained to wash their hands upon rising in the morning and they should not touch food before washing hands.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 14). Shulchan Aruch haRav 4:2. M.B. 4:10 says that one should be careful with young children, and doesn't clarify if this is only once they reach the age of chinuch</ref> Some say parents should try and wash the hands of their children, regardless of their age.<ref>Shulchan Aruch haRav 4:2 says one should be careful starting after the brit milah to wash his son's hands. Shut Tzitz Eliezer 7:2:10 says there is no obligation before the age of chinuch, but to get the child into a good habit, it is advisable to wash his hands even before the age of chinuch. However, do not put pressure on the child, but do it pleasantly as there is no issue if they touch food. Halichos Bas Yisroel perek 1 footnote 22 quotes in the name of Rav Moshe Feinstein that although it is not required, it is a good idea to wash the hands of your children even before the age of chinuch.</ref><br />
#Children who have reached the age of chinuch should be trained to wash their hands after going to the bathroom or touching parts of their body that are generally covered.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 15). Chinuch Yisroel page 63. <br />
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Shut Tzitz Eliezer 7:2:4 says one can still learn with a child who touches their scalp or shoes.</ref><br />
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==Bringing Children to Shul== <br />
There is a lot of controversy over the issue of bringing your kids to shul. Is it a positive thing that will be positive for their future or will it be a distraction to others and a negative outlook on shul for the child?<br />
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#Some say that bringing children to shul before they are ready infuses them with spirituality just like a bris milah is given to a child before the age of chinuch because it infuses him with spirituality. <ref>[http://www.aish.com/jl/jewish-law/daily-living/4-Children-and-Halacha.html Rabbi Shraga Simmons] </ref><br />
#The gemara writes that the reason why children were also supposed to assemble at hakhel was to ‘bring reward to those who brought them’. Tosafot comments that this is the source for bringing children to shul.<ref>Chagigah 3a</ref><br />
#The Shla hakadosh was frustrated by people who brought kids to shul who were not yet old enough to be in shul without making disruptions and bothering the shul. This will leave an impression on the child and he will feel distaste towards the shul as an adult because of it. <ref>Mishnah Berurah 98:3 who quotes the Shla Hakadosh:</ref><br />
#The Mishna Berura writes that one shouldn’t daven with a young child in front of himm as the child will likely distract him.<ref>Mishna Berura 96:4</ref><br />
#The Shulchan Aruch writes that children should listen to the megilla being read on Purim. The Mishna Berura writes that this is only applicable to children who have reached the age of chinuch. The Chafetz Chaim bemoans the unfortunate reality that many parents bring their younger children who disturb everyone else. <ref>The Shulchan Aruch (OC 689:1-3)</ref><br />
#One should not kiss a young child in shul.<ref>Rama O.C. 98:1 quotes Shut Binyamin Zev 163 that explains the reason is, so that one realizes that there is no love like the love one has for Hashem. See Sefer Chasidim 255<br />
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Rav Ovadya Yosef (Shut Yichaveh Daas 4:12) says that this applies to both young and old children and even to other people. However, he says that the custom to kiss a rav or father on the hand is definitely permitted. He explains that they are different as there is a mitzvah to honor them, so giving them honor is a form of honoring Hashem.</ref> Some limit this to the time of prayer.<ref>Rav Michel Sherkin (Meged Givot Olam Chelek 1 page 92) says Rav Moshe Feinstein felt that this prohibition is limited to the time of tefillah (as discussed by the Gra O.C. 98:1 by the fact that the Rama has this halcha in Hilchot Tefillah, not Hilchot Bet Hakneset).</ref> Others do not accept this distinction.<ref>Rav Hershel Schachter quoted by his son <nowiki>https://www.yutorah.org/sidebar/lecture.cfm/802649/rabbi-shay-schachter/kissing-our-children-in-shul/</nowiki> at 2:20</ref><br />
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==A Kohen Becoming Tamei==<br />
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#Hacham Ovadia Yosef says a kohen’s wife who is pregnant while she knows it's a male is allowed to go to cemeteries while pregnant because the fetus is considered to be a part of the mother. <ref>dailyhalacha.com</ref> Rav Elyashiv says that a kohen’s wife who is giving birth to a male needs to make sure the hospital is one where the child won't become tamei after being born. <ref>dailyhalacha.com</ref><br />
#A kohen must never become Tamei, so as a baby it is the parent's responsibility to keep the baby from being near dead bodies.<ref>dinonline.org</ref><br />
#Once the Kohen is old enough and mature enough to be taught the obligation of not becoming tamei the responsibility to keep the child from becoming Tamei falls off the parents and on the child <ref>dinonline.org</ref><br />
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==Shabbat==<br />
===Kiddush and Havdalah===<br />
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#When a child is able to understand when it is Shabbat, then he or she must hear kiddush and havdalah. Understanding that it is Shabbos does not mean that he or she only says good shabbos and that’s all; rather a kid must understand that it’s the 7th day and it’s the rest day and not a day to do work. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#When a child is of that age, parents must make sure to call the child to the table to hear kiddush. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#If a child goes to sleep before hearing havdallah or Kiddush and it is past the child’s normal bedtime, it is not necessary to wake him or her up for Havdalah. <ref>Rav Shlomo Zalman Aurebach as cited in Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
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===Melacha on Shabbat===<br />
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#On shabbat, a parent cannot tell a kid to do melacha<br />
#According to one opinion, you can have a child do melacha for you if it is only an issur derabanan<ref>Turei Zahav as cited in A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer</ref> According to most opinions you may not ask a child to do a melacha for you under any circumstances even melacha derabanan. <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#Even though one cannot ask a child to do melacha, if a young child is playing with a toy that makes noise on shabbat, you don’t have to tell the kid to stop if he is too young to understand the laws of shabbat <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#But, if a kid is old enough to understand which actions are forbidden and which are allowed to do on shabbat, then you must stop him from doing melacha <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
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==Holidays==<br />
===The Seder===<br />
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#The age a child should be kept up for the whole pesach seder is when he can fully understand the mitzvah and the story of Egypt. This of course varies depending on how the child matures, but for most it is between age 5-7.<ref>Shulchan Aruch Orech Chaim 472:15. Shulchan Aruch Harav 472:25</ref><br />
#A child should drink the four cups when he can understand, even just a little bit, the story of Egypt; he does not, however, need to drink the same amount as an adult but rather a child-size cheek full <ref>The Laws of Pesach on www.neveh.org </ref><br />
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===Lulav===<br />
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#Children are chayav to perform the mitzvah of lulav when they are able to shake the lulav <ref>Gemara sukkah 42a</ref><br />
#The Turei Zahav says that a parent should buy his son his own set of lulav if he is able to do it, and the father has the financial means to do it.<br />
#if you are going to buy your child a lulav, it is preferable, if they are going to make a bracha on it, that it be kosher. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.53. Print.</ref><br />
#Although the lulav should be kosher, according to some, on the first day of Sukkot a child does not have to own his lulav like adults do. According to others, a child should also use a lulav that he owns. Therefore, the child should use the lulav after all adults have used the lulav, because a child can acquire a lulav from an adult, but cannot transfer it back to the adult’s ownership.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.59. Print.</ref><br />
#The child is not able to give back the lulav because he is unable to understand the practices of business enough to give back the lulav. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 53 . Print.</ref><br />
#You can have your child use the non-kosher set of lulav but you do not fulfill the mitzvah of chinuch. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 61-63. Print.</ref><br />
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===Fasting===<br />
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#There is a minhag for a boy to fast 3 fasts prior to his Bar Mitzvah.<ref>Rav Nevinsal (B'Yitzchak Yikare 550:1) comments that the minhag ashkenaz is for a boy to fast 3 times prior to his bar mitzvah, though he doesn't know the basis for this minhag.</ref><br />
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==Torah Study==<br />
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#The Torah study of pure children is very precious before Hashem and it provides spiritual protection to the whole world.<ref>The Gemara Shabbat 119a quotes Reish Lakish as saying that the world stands on the merit of the children's torah study. Furthermore, says the Gemara, a city which doesn't have its children studying Torah is going to be destroyed.</ref><br />
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==Chinuch Attitude==<br />
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#A life devoted to Hashem is the most pleasurable and fulfilling one. Therefore, the Chinuch stage must be pleasing and joyful for children. The proper attitude and approach for children to learn is through "Darchei No'am" (pleasant ways). <ref>Rambam in his introduction to Perek Chelek elaborates on how a child should be given sweets to encourage him to learn, as he gets older he should be given bigger prizes until eventually he will appreciate the value of the Torah itself and be motivated to learn it for no other reason </ref><br />
#A parent and/or teacher should generally be careful not to be excessively forceful. There are several cases where Talmudic personalities praised their behavior of not being "makpid"(strict) in their home over their wives and children even though they lived a life filled with mitzvot <ref>Gitin 7a</ref><br />
#The gedolim have all agreed that hitting children in the name of chinuch is forbidden.<ref>Rav Wolbe in Biyan Uzeriya Bechinuch. Rav Kook in Ayn Ayah Brachot 7a:70</ref><br />
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==Feeding a Child Something Forbidden==<br />
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#It is forbidden to feed a child something that is forbidden, whether it is forbidden from the Torah or rabbinically.<ref>The Rambam Machalot Asurot 17:27 holds that it is forbidden to feed a child something forbidden whether that prohibition is from the Torah or rabbinic. The Rashba responsa 1:92 argues that it is permitted as long as it is only rabbinic yet he cautioned that he didn't rule like that in practice. Ran Yoma 1a quotes the Rashba. The Shulchan Aruch 343:1 holds like the Rambam.</ref><br />
#It is permitted to feed a baby milk an hour after they finished eating meat even though the minhag is to not to have milk after meat for several hours.<ref>Chelkat Yakov YD 1:16 is lenient to permit a baby to drink milk after eating meat since it is only a minhag and since a minhag is based on a vow it a child's vows aren't effective. However, he limits this leniency to this context and only permits in conjunction with the fact that a baby is considered like a choleh shein bo sakana if they need to drink milk for health. Yabia Omer YD 1:4 is lenient after an hour but adds that perhaps there's no prohibition of feeding a child something forbidden if it is only an external prohibition and not a prohibition of the food itself.</ref><br />
#Many poskim are lenient even for Ashkenazim to feed a child who needs to eat kitniyot on Pesach for health reasons since it is only a minhag.<ref>Shem Aryeh EH 95 writes that there's no issue with feeding a child below chinuch something (latfiso byadayim) that is only a chumra and not even a rabbinic prohibition. He is writing about not eating dried fruits on Pesach which was a certain minhag. The Sdei Chemed Chametz Umatzah 6:6 quotes it regarding Kitniyot. Siach Yitzchak responsa 210 agrees. Yechave Daat 1:9 agrees. He quotes Kol Mevaser 778, Agudat Ezov 12 who also agree that there's no prohibition of feeding a child something that's only a minhag. Agudat Ezov is lenient even with bishul akum. Sdei Chemed Asifat Zekenim Bishul Goyim 15 quotes that.</ref><br />
#Putting a diaper on a baby on Shabbat that has a color strip which changes colors when the baby goes to the bathroom is permitted.<ref>Rav Nissim Karelitz in Chut Shani Shabbat v. 4 p. 287 writes that it is permitted to put a diaper on a baby that is going to change colors when the baby goes to the bathroom and it isn't considered causing your baby to do a melacha of coloring on Shabbat. The reason is that when the diaper is put on there's no change and when the baby goes to the bathroom he is mitasek and there's no issue of causing your child to do a melacha as a mitasek.</ref><br />
#Feeding your child a cookie with letters on it on Shabbat is permitted.<ref>Mishna Brurah on 340:3 writes that it is permitted to give your child a cookie with letters on it even though for an adult it is forbidden to eat it since it will erase the letters. Chut Shani Shabbat v. 4 p. 293 explains that it is permitted since erasing the letters is at worst derabbanan and also some poskim permit it altogether. Also, there's no problem of causing your child to do something forbidden if it is a pesik reisha unless the child realizes that he's doing it for the benefit of the child.</ref><br />
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==Sources==<br />
<references /><br />
[[Category:Lifecycles]]</div>Aaschreihttps://halachipedia.com/index.php?title=Chinuch&diff=23984Chinuch2019-08-08T01:52:58Z<p>Aaschrei: /* Berachot */</p>
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<div>Every father has an obligation to educate his children to fulfill mitzvot, even before they reach the age of [[Bar Mitzvah]]/Bat Mitzvah. The age at which this obligation begins varies according to the Mitzvah. Below are the details of this Mitzvah<br />
==D’Orayta or D’Rabanan?==<br />
The Mitzvah of Chinuch - to teach Torah to our children - is clearly a Mitzvah D’Orayta as explicitly stated: V’shinantam L’vanecha.<ref>Devarim 6 pasuk 7</ref> However, is the Mitzvah of chinuch - to instruct children to begin performing Mitzvot before they are of the age of Mitzvot - a mitzva D’Orayata or D’Rabanan?<br />
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#Rav Schneur Zalman of Liadi says that it is clearly a mitzvah D’rabanan because it is never mentioned in the Torah. <ref>Shulchun Aruch Harav Y.D. 246:1. see Sefer Chinuch Yisrael (p. 59) writes that Chinuch is a rabbinical Mitzvah, and quotes the Chaye Adam (66:1) who writes that this is a Mitzvah Midivrei Kabbalah (institution of the Nevi'im).</ref><br />
#However, Rav Meir Simchah of Dvinsk disagrees, citing Bereshit “For I have known him, to the end that he may command his children and his household after him”<ref>Bereshit Perek 18 pasuk 19 </ref> which he interprets to mean that Avraham was commanded to teach his household and children to perform the Mitzvot. This, however, is a general Mitzvah to teach children to appreciate Mitzvot. The Mitzvah to teach a child to perform each individual Mitzvah is D’Rabanan.<ref>Meshakh Ḥochmah Genesis 18:19 </ref><br />
#According to Rav Soloveitchik, although teaching children the Mitzvot is D’Rabanan, the Mitzvah of Chinuch is modeled after the biblical commandment of Sippur Yitziat Mitzrayim. This commandment to retell the story of our ancestors is extended, and, while there is a special commandment to tell over the story of Egypt, we must retell all of the Torah and Mitzvot to our children using all of the educational methods we follow in Sippur Yitziat Mitzrayim. <ref>Benjamin Zimmerman, The Educational Experience of Sippur Yitziat Mizrayim </ref><br />
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==At What Age?==<br />
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#The general age of when one starts to do mitzvos, is when the parents think that this child is mature enough to fulfill the whole mitzvah, even with its more complicated parts. <ref>See the examples on Sukkah 42a and Sukkah 28a</ref><br />
#The age of chinuch depends on the child's individual intelligence. Usually the age when a child is intelligent enough for mitzvos is 5 or 6 years of age. <ref>Mishnah Berurah 128:123.</ref><br />
##For Shabbat some say that the age of chinuch begins at age 4 or 5.<ref>Muktzeh: A Practical Guide (Rabbi Simcha Bunim Cohen p. 138)</ref><br />
#There are some mitzvos in which parents start training their children even before five years of age. But some mitzvos can be more complicated and parents should wait until children are older to train them.<ref>Mishnah Berurah 128:123 </ref><br />
#A child can make several mistakes before they can begin to execute the mitzvah properly. But if one does make a mistake trying to execute the mitzvah, the parents should not get frustrated with their kid and instead should encourage them to try again. <ref>Mishnah Berurah 343:3</ref><br />
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==Who is obligated in Chinuch?==<br />
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*There is a machloket in the commentaries regarding whether the mitzvah of chinuch is for the parent or the child.<br />
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#The book of Mishlei says that one should teach his child in a manner which will stick with him forever: “Train up a child in the way he should go, and even when he is old, he will not depart from it.” Rashi comments on this pasuk saying that depending on what you teach him those lessons will affect him the rest of his life. This means that the parent has the responsibility to teach the child life lessons. This belief would suggest that chinuch is a mitzvah for the father, because he is the one who will have the ability to affect his child's future.<ref>Mishlei (22:6) and Rashi there as cited in ShortVort written by D. Fine. Ritva Sukkah 2b s.v. amar rabbi yehuda and Mishna Brurah 343:2 cite Mishlei as the source for chinuch. </ref><br />
#Some rishonim hold that the son isn't obligated in mitzvot at all and it is only father who is obligated to train his son in mitzvot.<ref>Rashi (Brachot 20a s.v. ketanim), Ran (Megillah 6b s.v. rabbi yehuda) citing the Ramban, Ritva (Megillah 19b s.v. hakol), Tosfot Bava Kama 87a s.v. vkein</ref> However, others hold that the child himself is rabbinically obligated in mitzvot.<ref>Tosfot (Megillah 19b s.v. vrabbi yehuda), Tosfot (Brachot 20a s.v. vketanim), Rashba (Brachot 20a s.v. nashim)</ref><br />
#While the majority of the Poskim hold that Chinuch only applies to the father, some say it also applies to the mother. <ref>Mishna Brurah 343:2, Sefer Chinuch Yisrael (p. 61). See further in the Magen Avraham 343, Shulchan Aruch HaRav 343, Mishna Brurah 616:5, Aruch HaShulchan 343, and Pri Megadim E"A 225:5. <br />
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*The Gemara Nazir 28b writes that there is only an idea of a father training his son in being a nazir and not a mother. Reish Lakish understands that this is an example of chinuch. Tosfot Yeshanim (Yoma 82a s.v. ben) explicitly holds that there is no chinuch for a mother. Aruch Lener Sukkah 2b agrees. Ritva (Sukkah 2b s.v. amar rabbi yehuda) assumes that there is chinuch for a mother.</ref><br />
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==How Completely Must the Mitzvah Be Performed?==<br />
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*The obligation of chinuch is for a father to train his son to do mitzvot, before he is required. The question that arises is: can a father fulfill his obligation by training his children to learn the basics of the mitzvah or must a father teach his son to perform the mitzvot perfectly. There are many different views on how a father should approach this issue.<br />
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#Some examples of cases of chinuch are with a lulav and with tzitzit. While the obligation of chinuch is only fulfilled if you give your child a perfectly kosher lulav and pair of tzitzit, you don’t have to give your child lulav hadar. In addition, you also don’t have to teach your child to have kavanah while performing the mitzvah. From this, we can infer that while it is important to teach your child to not perform the mitzvah in a non-kosher way, it is also not necessary to make your child fully enthralled in all aspects of the mitzvah.<ref>Fine, D. "The Mitzvah of Chinuch Explored." Shortvort. N.p., n.d. Web. 11 Feb. 2016.</ref><br />
#There is a dispute whether a father fulfills his obligation when letting his child use a borrowed lulav for sukkot.<ref>Mishna Brurah 628:28</ref> This question revolves around whether the nature of the obligation of chinuch was to train the child to do mitzvot when he gets older in which case it would suffice or was it that the rabbis imposed an obligation upon the child to do mitzvot before he becomes Biblically obligated.<ref>Rav Moshe Feinstein in Igrot Moshe YD 1:224. See Ritva (Sukkah 2b s.v. amar rabbi yehuda) who says that a sukkah above 20 amot is invalid for chinuch and concludes that the mitzvah of chinuch has to be fulfilled in a complete fashion.</ref><br />
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==Until When?==<br />
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#Although the primary purpose of Chinuch is to train children when they are young so that they continue to perform the Mitzvot during adulthood, the parents' obligation does not end when a child reaches bar or bat mitzvah. A parent must make sure that the child continues to adhere to all biblical or rabbinic laws even after maturity. <ref>Children in Halacha pg. 8 </ref><br />
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==Daily Mitzvot==<br />
===Prayer===<br />
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#Regarding a child's obligation to pray, see the [[Obligation_to_pray#Children| Children's obligation to Pray]] page.<br />
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===Berachot===<br />
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#Children should be taught to say berachot before food at the age of 5, or when the children are able to say it properly. However many people have different customs to start having children say berachot at an earlier age. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>, שלחן ערוך א”ח רט”ו:ג as cited in Singer, Shmuel. "A Parent's Guide to Teaching Children Mitzvot." Google Books. Shmuel Singer, n.d. Web. 01 Feb. 2016. <https://books.google.com/books?id=55NdTR7HfYAC&pg=PA20&lpg=PA20&dq=age%2Bchildren%2Bberachot&source=bl&ots=zwGJnqECD_&sig=xSHlovDBimMjahI64ia2ltu_5ho&hl=en&sa=X&ved=0ahUKEwjHopOi39bKAhUBLyYKHRqADUEQ6AEIHDAA#v=onepage&q=age%20children%20berachot&f=false>. <br />
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*Yalkut Yosef (Chinuch p. 20) quotes the Chikrei Lev who proves that there is chinuch even on mitzvot derabanan, as the gemara Rosh Hashana 29b indicates that a person should teach his son how to make hamotzei before eating bread.</ref><br />
#Some say that children from the age of 6 should say Birkat Hamazon <ref>Rabbi Mansour on dailyhalacha.com writes that parents should ensure that children from the age of 6 say Birkat HaMazon. </ref><br />
#In order to teach children what berachot they should say and how they should say them, anyone<ref>M.B. 167:93 says this is not limited to parents, but one may help any child who cannot make a bracha on their own</ref> may show/teach the children by saying the full berachot for the child.<ref>Shulchan Aruch O.C. 167:19. M.B. 215:14 says even a teacher can mention the name of Hashem to teach children.<br />
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See Chanoch L’Naar (14:4). As cited in "CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>.</ref> <br />
#A parent is allowed to answer “amen” to berachot that are said by a child at the proper time, but not when it is just for practice.<ref>Shulchan Aruch O.C. 215:3 </ref><br />
##Some limit this to answering "amen" to a child who has reached the age of chinuch,<ref>M.B. 215:16 and Aruch HaShulchan 215:2</ref> but others allow answering "amen" even to a child before the age of chinuch. The custom is to answer even to younger children.<br />
#Children that are older than five or six, or whatever age the accepted custom says, and get up in the middle of the night, should not eat unless they said the proper berachot beforehand. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref><br />
#While there is a prohibition in saying G-d's Name (Ado-nai) when it is isn't warranted, the prohibition is waived when being used in the process of Chinuch. Therefore, it is permitted (obligatory, rather) to say the full [[Brachot|Bracha]], with Shem and Malchut, in order to teach a child how and when to say what [[Brachot]].<ref>The Gemara (Brachot 53b) says that one doesn’t say amen after the [[Brachot|Bracha]] of a katan when he is just saying a [[Brachot|Bracha]] as he is being taught the Brachot. The Rambam (Brachot 1:15) codifies as halacha. The Kesef Mishna there writes that it’s clearly implied that the teacher is permitted to say the Brachot with Hashem’s name to teach the children how to say the Brachot and when the children repeat the [[Brachot|Bracha]] after him, since the [[Brachot|Bracha]] is only for Chinuch, one doesn’t answer amen. Shulchan Aruch 215:3 rules that if a child is saying a [[Brachot|Bracha]] as he is learning from his teacher one doesn’t answer amen, but if a child says a [[Brachot|Bracha]] in order to exempt himself from some obligation (meaning saying a [[Brachot|Bracha]] when he is obligated to say it), then one should answer amen.<br />
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*Mishna Brurah 215:14 writes that it is permitted for the teacher to say the Brachot with Hashem’s name to teach the children how to say the Brachot. Although saying a [[Brachot|Bracha]] for Chinuch is permitted, saying a [[Brachot|Bracha]] as one is learning such as an adult who finds the text of a [[Brachot|Bracha]] in the gemara as he is learning should not say the [[Brachot|Bracha]] with Hashem’s name as one is reading the gemara. However, Yalkut Yosef 215:15 writes that in order to teach a child how to say Brachot one may say them with Hashem’s name, however, once the child knows how to make a [[Brachot|Bracha]] and he just needs help in saying the [[Brachot|Bracha]] one should say it without Hashem’s name.</ref><br />
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===Talit Katan===<br />
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#One should buy a talit katan for a child who has reached the age of chinuch.<ref>Shulchan Aruch O.C. 17:3<br />
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Aruch HaShulchan 17:5 asks why one is obligated to buy his child a talit as the mitzvah of tzitzit is limited to one who is wearing a four cornered garment. So if one doesn't have the garment, there is no requirement? Rav Simcha Bunim Cohen (Children in Halacha page 15 footnote 8) quotes the Bach s.v. katan that since the custom is that everyone wears tzitzit, one is obligated in chinuch of this custom as well.<br />
</ref><br />
#There are a variety of opinions for the age of chinuch for talit katan<br />
##Some say it is six or seven.<ref>Bach 16 s.v. umah shekasiv rabbaynu</ref><br />
##Others says that it is nine.<ref>Magen Avraham 16:1. Rav Moshe Feinstein (Igrot Moshe Y.D. 3:52:2) says that under the age of nine, the talit katan does not need the proper measurements. Aruch HaShulchan 16:5 says a talit katan has no shiur.</ref><br />
##The common custom is from the age of three.<ref>Sharay Teshuva 17:2 and Aruch HaShulchan 17:5</ref><br />
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===Washing Hands===<br />
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#Children that have not reached the age of bar or bat mitzvah are required to wash their hands before eating bread. Even though washing hands is a mitzvah derabanan, it is a mitzvah of chinuch to teach kids mitzvot that are derabanan. <ref>Yalkut Yosef Dinei [[Netilat Yadayim]], Birkat Hamazon, [[Brachot]], [[Mincha]] and [[Arvit]] page 13-14 based on the Yerushalmi in Megilla 2:5 that [[chinuch]] of children applies to rabbinic laws as cited in [[Netilat Yadayim for a Meal]]. <br />
<br /> An important lesson about chinuch in general can be learned from a story about trying to teach one’s son to wash before eating. It talks about a little kid who did not wash before eating bread. This infuriated his dad so he went to get something to hit him with. When he wound up to hit his son, his wife immediately stopped him and reminded him that he does not wash before eating bread either, thus he should be the one that is hit. The lesson is that if you want to successfully teach your children mitzvot, you have to take ownership and do the mitzvah as well. "חינוך לדורות - חינוך במעשים." <http://raktora.50webs.com/hinuh1.htm>.</ref><br />
#One opinion is that even when the child is being spoon fed because he does not have the motor skills to feed himself yet, he still is required to wash for bread when he eats more than a Kezayit. <ref>הרב אבישלום מונייצר שליט''א. "ילדים כהלכה." ילדים כהלכה. ''</ref><br />
#Harav Adir Cohen says that when the child can say the bracha they should wash their hands before eating bread. Since in many kindergarten and nursery classrooms they have posters of the bracha on the wall, they have already memorized it when they are young. Therefore, they should be able to wash by then. <ref>הרב אדיר הכהן שליט"א. " חינוך לנטילת ידים לילדים." חינוך לנטילת ידים לילדים. </ref><br />
#Children that have reached the age of chinuch should be trained to wash their hands upon rising in the morning and they should not touch food before washing hands.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 14). Shulchan Aruch haRav 4:2. M.B. 4:10 says that one should be careful with young children, and doesn't clarify if this is only once they reach the age of chinuch</ref> Some say parents should try and wash the hands of their children, regardless of their age.<ref>Shulchan Aruch haRav 4:2 says one should be careful starting after the brit milah to wash his son's hands. Shut Tzitz Eliezer 7:2:10 says there is no obligation before the age of chinuch, but to get the child into a good habit, it is advisable to wash his hands even before the age of chinuch. However, do not put pressure on the child, but do it pleasantly as there is no issue if they touch food. Halichos Bas Yisroel perek 1 footnote 22 quotes in the name of Rav Moshe Feinstein that although it is not required, it is a good idea to wash the hands of your children even before the age of chinuch.</ref><br />
#Children who have reached the age of chinuch should be trained to wash their hands after going to the bathroom or touching parts of their body that are generally covered.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 15). Chinuch Yisroel page 63. <br />
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Shut Tzitz Eliezer 7:2:4 says one can still learn with a child who touches their scalp or shoes.</ref><br />
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==Bringing Children to Shul== <br />
There is a lot of controversy over the issue of bringing your kids to shul. Is it a positive thing that will be positive for their future or will it be a distraction to others and a negative outlook on shul for the child?<br />
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#Some say that bringing children to shul before they are ready infuses them with spirituality just like a bris milah is given to a child before the age of chinuch because it infuses him with spirituality. <ref>[http://www.aish.com/jl/jewish-law/daily-living/4-Children-and-Halacha.html Rabbi Shraga Simmons] </ref><br />
#The gemara writes that the reason why children were also supposed to assemble at hakhel was to ‘bring reward to those who brought them’. Tosafot comments that this is the source for bringing children to shul.<ref>Chagigah 3a</ref><br />
#The Shla hakadosh was frustrated by people who brought kids to shul who were not yet old enough to be in shul without making disruptions and bothering the shul. This will leave an impression on the child and he will feel distaste towards the shul as an adult because of it. <ref>Mishnah Berurah 98:3 who quotes the Shla Hakadosh:</ref><br />
#The Mishna Berura writes that one shouldn’t daven with a young child in front of himm as the child will likely distract him.<ref>Mishna Berura 96:4</ref><br />
#The Shulchan Aruch writes that children should listen to the megilla being read on Purim. The Mishna Berura writes that this is only applicable to children who have reached the age of chinuch. The Chafetz Chaim bemoans the unfortunate reality that many parents bring their younger children who disturb everyone else. <ref>The Shulchan Aruch (OC 689:1-3)</ref><br />
#One should not kiss a young child in shul.<ref>Rama O.C. 98:1 quotes Shut Binyamin Zev 163 that explains the reason is, so that one realizes that there is no love like the love one has for Hashem. See Sefer Chasidim 255<br />
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Rav Ovadya Yosef (Shut Yichaveh Daas 4:12) says that this applies to both young and old children and even to other people. However, he says that the custom to kiss a rav or father on the hand is definitely permitted. He explains that they are different as there is a mitzvah to honor them, so giving them honor is a form of honoring Hashem.</ref> Some limit this to the time of prayer.<ref>Rav Michel Sherkin (Meged Givot Olam Chelek 1 page 92) says Rav Moshe Feinstein felt that this prohibition is limited to the time of tefillah (as discussed by the Gra O.C. 98:1 by the fact that the Rama has this halcha in Hilchot Tefillah, not Hilchot Bet Hakneset).</ref> Others do not accept this distinction.<ref>Rav Hershel Schachter quoted by his son <nowiki>https://www.yutorah.org/sidebar/lecture.cfm/802649/rabbi-shay-schachter/kissing-our-children-in-shul/</nowiki> at 2:20</ref><br />
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==A Kohen Becoming Tamei==<br />
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#Hacham Ovadia Yosef says a kohen’s wife who is pregnant while she knows it's a male is allowed to go to cemeteries while pregnant because the fetus is considered to be a part of the mother. <ref>dailyhalacha.com</ref> Rav Elyashiv says that a kohen’s wife who is giving birth to a male needs to make sure the hospital is one where the child won't become tamei after being born. <ref>dailyhalacha.com</ref><br />
#A kohen must never become Tamei, so as a baby it is the parent's responsibility to keep the baby from being near dead bodies.<ref>dinonline.org</ref><br />
#Once the Kohen is old enough and mature enough to be taught the obligation of not becoming tamei the responsibility to keep the child from becoming Tamei falls off the parents and on the child <ref>dinonline.org</ref><br />
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==Shabbat==<br />
===Kiddush and Havdalah===<br />
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#When a child is able to understand when it is Shabbat, then he or she must hear kiddush and havdalah. Understanding that it is Shabbos does not mean that he or she only says good shabbos and that’s all; rather a kid must understand that it’s the 7th day and it’s the rest day and not a day to do work. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#When a child is of that age, parents must make sure to call the child to the table to hear kiddush. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#If a child goes to sleep before hearing havdallah or Kiddush and it is past the child’s normal bedtime, it is not necessary to wake him or her up for Havdalah. <ref>Rav Shlomo Zalman Aurebach as cited in Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
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===Melacha on Shabbat===<br />
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#On shabbat, a parent cannot tell a kid to do melacha<br />
#According to one opinion, you can have a child do melacha for you if it is only an issur derabanan<ref>Turei Zahav as cited in A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer</ref> According to most opinions you may not ask a child to do a melacha for you under any circumstances even melacha derabanan. <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#Even though one cannot ask a child to do melacha, if a young child is playing with a toy that makes noise on shabbat, you don’t have to tell the kid to stop if he is too young to understand the laws of shabbat <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#But, if a kid is old enough to understand which actions are forbidden and which are allowed to do on shabbat, then you must stop him from doing melacha <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
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==Holidays==<br />
===The Seder===<br />
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#The age a child should be kept up for the whole pesach seder is when he can fully understand the mitzvah and the story of Egypt. This of course varies depending on how the child matures, but for most it is between age 5-7.<ref>Shulchan Aruch Orech Chaim 472:15. Shulchan Aruch Harav 472:25</ref><br />
#A child should drink the four cups when he can understand, even just a little bit, the story of Egypt; he does not, however, need to drink the same amount as an adult but rather a child-size cheek full <ref>The Laws of Pesach on www.neveh.org </ref><br />
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===Lulav===<br />
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#Children are chayav to perform the mitzvah of lulav when they are able to shake the lulav <ref>Gemara sukkah 42a</ref><br />
#The Turei Zahav says that a parent should buy his son his own set of lulav if he is able to do it, and the father has the financial means to do it.<br />
#if you are going to buy your child a lulav, it is preferable, if they are going to make a bracha on it, that it be kosher. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.53. Print.</ref><br />
#Although the lulav should be kosher, according to some, on the first day of Sukkot a child does not have to own his lulav like adults do. According to others, a child should also use a lulav that he owns. Therefore, the child should use the lulav after all adults have used the lulav, because a child can acquire a lulav from an adult, but cannot transfer it back to the adult’s ownership.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.59. Print.</ref><br />
#The child is not able to give back the lulav because he is unable to understand the practices of business enough to give back the lulav. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 53 . Print.</ref><br />
#You can have your child use the non-kosher set of lulav but you do not fulfill the mitzvah of chinuch. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 61-63. Print.</ref><br />
<br />
===Fasting===<br />
<br />
#There is a minhag for a boy to fast 3 fasts prior to his Bar Mitzvah.<ref>Rav Nevinsal (B'Yitzchak Yikare 550:1) comments that the minhag ashkenaz is for a boy to fast 3 times prior to his bar mitzvah, though he doesn't know the basis for this minhag.</ref><br />
<br />
==Torah Study==<br />
<br />
#The Torah study of pure children is very precious before Hashem and it provides spiritual protection to the whole world.<ref>The Gemara Shabbat 119a quotes Reish Lakish as saying that the world stands on the merit of the children's torah study. Furthermore, says the Gemara, a city which doesn't have its children studying Torah is going to be destroyed.</ref><br />
<br />
==Chinuch Attitude==<br />
<br />
#A life devoted to Hashem is the most pleasurable and fulfilling one. Therefore, the Chinuch stage must be pleasing and joyful for children. The proper attitude and approach for children to learn is through "Darchei No'am" (pleasant ways). <ref>Rambam in his introduction to Perek Chelek elaborates on how a child should be given sweets to encourage him to learn, as he gets older he should be given bigger prizes until eventually he will appreciate the value of the Torah itself and be motivated to learn it for no other reason </ref><br />
#A parent and/or teacher should generally be careful not to be excessively forceful. There are several cases where Talmudic personalities praised their behavior of not being "makpid"(strict) in their home over their wives and children even though they lived a life filled with mitzvot <ref>Gitin 7a</ref><br />
#The gedolim have all agreed that hitting children in the name of chinuch is forbidden.<ref>Rav Wolbe in Biyan Uzeriya Bechinuch. Rav Kook in Ayn Ayah Brachot 7a:70</ref><br />
<br />
==Feeding a Child Something Forbidden==<br />
<br />
#It is forbidden to feed a child something that is forbidden, whether it is forbidden from the Torah or rabbinically.<ref>The Rambam Machalot Asurot 17:27 holds that it is forbidden to feed a child something forbidden whether that prohibition is from the Torah or rabbinic. The Rashba responsa 1:92 argues that it is permitted as long as it is only rabbinic yet he cautioned that he didn't rule like that in practice. Ran Yoma 1a quotes the Rashba. The Shulchan Aruch 343:1 holds like the Rambam.</ref><br />
#It is permitted to feed a baby milk an hour after they finished eating meat even though the minhag is to not to have milk after meat for several hours.<ref>Chelkat Yakov YD 1:16 is lenient to permit a baby to drink milk after eating meat since it is only a minhag and since a minhag is based on a vow it a child's vows aren't effective. However, he limits this leniency to this context and only permits in conjunction with the fact that a baby is considered like a choleh shein bo sakana if they need to drink milk for health. Yabia Omer YD 1:4 is lenient after an hour but adds that perhaps there's no prohibition of feeding a child something forbidden if it is only an external prohibition and not a prohibition of the food itself.</ref><br />
#Many poskim are lenient even for Ashkenazim to feed a child who needs to eat kitniyot on Pesach for health reasons since it is only a minhag.<ref>Shem Aryeh EH 95 writes that there's no issue with feeding a child below chinuch something (latfiso byadayim) that is only a chumra and not even a rabbinic prohibition. He is writing about not eating dried fruits on Pesach which was a certain minhag. The Sdei Chemed Chametz Umatzah 6:6 quotes it regarding Kitniyot. Siach Yitzchak responsa 210 agrees. Yechave Daat 1:9 agrees. He quotes Kol Mevaser 778, Agudat Ezov 12 who also agree that there's no prohibition of feeding a child something that's only a minhag. Agudat Ezov is lenient even with bishul akum. Sdei Chemed Asifat Zekenim Bishul Goyim 15 quotes that.</ref><br />
#Putting a diaper on a baby on Shabbat that has a color strip which changes colors when the baby goes to the bathroom is permitted.<ref>Rav Nissim Karelitz in Chut Shani Shabbat v. 4 p. 287 writes that it is permitted to put a diaper on a baby that is going to change colors when the baby goes to the bathroom and it isn't considered causing your baby to do a melacha of coloring on Shabbat. The reason is that when the diaper is put on there's no change and when the baby goes to the bathroom he is mitasek and there's no issue of causing your child to do a melacha as a mitasek.</ref><br />
#Feeding your child a cookie with letters on it on Shabbat is permitted.<ref>Mishna Brurah on 340:3 writes that it is permitted to give your child a cookie with letters on it even though for an adult it is forbidden to eat it since it will erase the letters. Chut Shani Shabbat v. 4 p. 293 explains that it is permitted since erasing the letters is at worst derabbanan and also some poskim permit it altogether. Also, there's no problem of causing your child to do something forbidden if it is a pesik reisha unless the child realizes that he's doing it for the benefit of the child.</ref><br />
<br />
==Sources==<br />
<references /><br />
[[Category:Lifecycles]]</div>Aaschreihttps://halachipedia.com/index.php?title=Mitzvah_to_Daven&diff=23975Mitzvah to Daven2019-08-08T01:21:06Z<p>Aaschrei: /* Children */</p>
<hr />
<div>[[Image:Prayer.jpg | 200px | link=Prayer | right]]<br />
==General Obligation==<br />
<br />
#Some early authorities consider the mitzvah to pray as a biblical mitzvah based on the verse “ולעבדו בכל לבבכם”<ref>Deuteronomy 11:13/דברים פרק יא פסוק יג</ref> which Chazal explain as a reference to the service of the heart<ref>Tanit 2a</ref>, ולעבדו connoting worship through prayer. [[Tefillah]] is listed as the fifth mitzvah in the Rambam's ספר המצות.<ref>Rambam Tefillah 1:1,ספר המצוות לרמב"ם מצות עשה ה</ref> However, many early authorities argue that the entire obligation is rabbinic and only biblical in times of great distress (בעת צרה). <ref>Ramban on ספר המצות, Mishna Brurah 106:4 </ref><br />
#One who lengthens his [[prayers]] will merit a longer life. <ref>Sh"t Rivivot Ephraim 1:50:7 says that although the gemara Brachot 54b says this in reference to the amida, it is true for all [[prayers]] </ref><br />
<br />
==Doctors==<br />
<br />
#If a doctor is involved with healing a patient and there's an urgent need he shouldn't interrupt to say Shema or Shemona Esrei. However, if he can take a brief break and his involvement isn't critical for that time then he should do so in order to say Shema and Shemona Esrei.<ref>Nishmat Avraham 38:6. Dirshu 93:8 also cites Chut Shani Chol Hamoed v. 1 p. 328 as agreeing.</ref><br />
#For example, someone who is a doctor healing a Jewish patient and missed the entire period of a Tefillah from beginning to end, since he was dealing with a mitzvah he doesn't need to recite Tashlumin afterwards.<ref>Rav Shlomo Zalman Auerbach cited in Nishmat Avraham 38:6 writes that someone who is healing a Jewish patient is doing a mitzvah and as such he is exempt from Tefillah and if he's involved with that mitzvah from the beginning of the time of the Tefillah to the end then he doesn't even need to recite Tashlumin in accordance with the Derisha YD 341:3. He also cites Rav Zilberstein who explains that even if he doesn't have intention for a mitzvah nonetheless he is practically doing the mitzvah of Hashavat Aveidah and as such the exemption applies.</ref><br />
<br />
==Women==<br />
<br />
#Women are obligated in saying [[Shmoneh Esrei]] of [[Shacharit]] and [[Mincha]]. <ref>S”A 106:1, Mishna Brurah 106:4. See also Sh”t Yechave Daat 3:7 who writes that women are obligated in one [[Shmoneh Esrei]] a day but if they say three a day it is praiseworthy. [[Tefillah]] KeHilchata (chapter 1 note 17) quotes Rav Ben Tzion Abba Shaul who says that women are obligated in all Tefillot except [[Arvit]]. </ref> It is proper for women to accept the yoke of heaven by saying at least the first pasuk of Shema. <ref>S”A and Rama 70:1, Mishna Brurah 70:5 </ref><br />
#Women are not obligated in [[Arvit]]. If one wants to say it one should specify that it is done Bli Neder (so that it is not binding after 3 times of performing it). <ref>Mishna Brurah 106:4, [[Tefillah]] KeHilchata 1:11. [http://www.yutorah.org/lectures/lecture.cfm/703731/Rabbi_Hershel_Schachter/Women_at_Prayer Rabbi Hershel Schachter] in a shiur on yutorah.org ("Women at [[Prayer]]", min 10-16) agrees and explains that women are not obligated to say [[Arvit]] since according to the gemara, [[Arvit]] is optional and although men have accepted it upon themselves to say [[Arvit]], making it an obligation for men, the minhag however does not include women and therefore [[Arvit]] is not an obligation for them. </ref><br />
#Many poskim hold that women are exempt from saying [[Mussaf]].<ref>Mishna Brurah 106:4 quotes the Tzlach (Brachot 26a s.v. VeShel Musafin) who says that women are exempt from [[Mussaf]], while the Magen Giborim disagrees. [http://www.yutorah.org/lectures/lecture.cfm/703731/Rabbi_Hershel_Schachter/Women_at_Prayer Rabbi Hershel Schachter] in a shiur on yutorah.org ("Women at [[Prayer]]", min 10-16) explains that the reason women are exempt, is that [[Mussaf]] is not about asking for mercy, which is the basis for women's obligation to pray (Gemara [[Brachot]] 20b). Additionally, [[Mussaf]] was instituted because of the [[korbanot]] Mussaf and women were not obligated in donating the Machasit HaShekel which was used for communal [[korbanot]] such as the Mussaf [[korbanot]]. </ref><br />
#A woman who is unable to say [[Shmoneh Esrei]] of [[Shacharit]] should at least say a short [[prayer]] which includes praise, a request, and a thanks of Hashem. <ref>[[Tefillah]] KeHilchata 1:10 based on Magen Avraham 106:2 </ref><br />
#A woman who has limited time for [[Shacharit]] should say parts of [[Tefillah]] according to the order of importance: 1) [[Shmoneh Esrei]] 2) first pasuk of Shema and Emet VeYatsiv before [[Shmoneh Esrei]] 3) Baruch SheAmar, Ashrei, and Yishtabach, 4) Birchot HaShachar, 5) Birkat HaTorah, 6) Birchot [[Kriyat Shema]] and the entire Shema and 7) Pesukei Dezimra. <ref>[[Tefillah]] KeHilchata (chapter 1 note 21). </ref><br />
#According to the Sephardic minhag, women shouldn't recite the bracha of Baruch SheAmer, Yishtabach, or Birchot Kriyat Shema. <ref>Yalkut Yosef (Dinim L'isha V'lbat 8:1-2). [[Tefillah]] KeHilchata (chapter 1 note 21) quotes Rav Ben Tzion Abba Shaul as saying that women may say Pesukei Dezimra and brachot of [[Kriyat Shema]] with [[Shem UMalchut]] and Sh”t Yabia Omer 2:6 holds that these [[brachot]] should be made without [[Shem UMalchut]]. </ref><br />
#The minhag is that women don't say [[Tachanun]]. <ref>Piskei Teshuvot 131:1, [[Tefillah]] KeHilchata 15:5</ref><br />
#According to Sephardim, a woman who doesn't have time should at least say Birchot Hashachar, Birchot HaTorah, and Shemona Esrei. It is also proper for them to also say Shema. <ref>Yalkut Yosef (Otzar Dinim Lisha Velebat p. 68, 77, 104)</ref><br />
<br />
==Children==<br />
<br />
#Once a child knows how to speak one should teach them to say the first pasuk of Shema. <ref>Mishna Brurah 70:7 notes that this does not have to be said in the proper time of shema </ref><br />
#A child of 6 or 7 should be taught to say the brachot of [[Kriyat Shema]], Shema,<ref>Mishna Brachot 20a says that children are exempt from reciting shema. Rashi explains that this refers to children that have reached the age of chinuch. Rabbenu Tam argues that this refers to children that have not reached the age of chinuch, but once they have reached the age of chinuch, they should be taught to say shema. Shulchan Aruch 70:2 quotes both opinions and says it is appropriate to be strict like Rabbenu Tam.<br />
<br />
M.B. 70:6 notes that this means one should train the child to recite shema at the proper time with all the brachot</ref> and [[Shmoneh Esrei]]. <ref>[[Tefillah]] KeHilchata 1:12-13. M.B. 106:5 says this means shachrit and mincha. Rav Simcha Bunim Cohen (Children in Halacha page 19) says that the custom is not to train children to daven mariv. </ref><br />
##If a child cannot pray the entire prayer, the order or priority is Shemoneh Esrei, Kriyat Shema, Birchot Hashachar, and then P'seukei D'zimra.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 19) quotes Chinuch Yisroel page 77</ref><br />
##A child can eat before Shmoneh Esrei in the morning.<ref>M.B. 106:5</ref><br />
#One should teach one's small children to answer [[Amen]] because once a child answers [[Amen]] it has a place in Olam Haba. <ref>Rama 124:7 </ref><br />
#There is a chinuch for a child to daven in a minyan but davening in a group of ten children isn't considered a minyan at all even for chinuch.<ref>Rav Soloveitchik (Nefesh Harav p. 113) explained that for chinuch it needs to be a halachically valid structure for the chinuch to be effective (Ritva Sukkah 2b).<br />
<br />
Rav Moshe Feinstein (Igrot Moshe O.C. 2:98) says that one must stop children if they are doing dvarim shebikdusha with a minyan of children as that is prohibited. </ref><br />
#Regarding children performing Birkat Cohanim see [[Birkat_Cohanim#Upon_whom_is_the_mitzvah_of_Birkat_Cohanim.3F|Birkat Cohanim]].<br />
<br />
==Gentiles==<br />
<br />
#Gentiles are not obligated in [[Tefillah]] but if they do pray they fulfill a mitzvah, and are considered to be like a person who is not commanded but volunteers to do so. <ref>Sh”t O.C. Igrot Moshe 2:25 writes that non-Jews are not obligated to pray to Hashem but if they do they fulfill a mitzvah and receive reward as someone who is not commanded but nonetheless, volunteers. See Sh"t HaRambam 148 who writes even regarding [[Brit Milah]] that non-Jews can volunteer to perform a mitzvah.</ref><br />
<br />
==Sources==<br />
<references /><br />
[[Category:Prayer]]</div>Aaschreihttps://halachipedia.com/index.php?title=Mitzvah_to_Daven&diff=23974Mitzvah to Daven2019-08-08T01:20:36Z<p>Aaschrei: </p>
<hr />
<div>[[Image:Prayer.jpg | 200px | link=Prayer | right]]<br />
==General Obligation==<br />
<br />
#Some early authorities consider the mitzvah to pray as a biblical mitzvah based on the verse “ולעבדו בכל לבבכם”<ref>Deuteronomy 11:13/דברים פרק יא פסוק יג</ref> which Chazal explain as a reference to the service of the heart<ref>Tanit 2a</ref>, ולעבדו connoting worship through prayer. [[Tefillah]] is listed as the fifth mitzvah in the Rambam's ספר המצות.<ref>Rambam Tefillah 1:1,ספר המצוות לרמב"ם מצות עשה ה</ref> However, many early authorities argue that the entire obligation is rabbinic and only biblical in times of great distress (בעת צרה). <ref>Ramban on ספר המצות, Mishna Brurah 106:4 </ref><br />
#One who lengthens his [[prayers]] will merit a longer life. <ref>Sh"t Rivivot Ephraim 1:50:7 says that although the gemara Brachot 54b says this in reference to the amida, it is true for all [[prayers]] </ref><br />
<br />
==Doctors==<br />
<br />
#If a doctor is involved with healing a patient and there's an urgent need he shouldn't interrupt to say Shema or Shemona Esrei. However, if he can take a brief break and his involvement isn't critical for that time then he should do so in order to say Shema and Shemona Esrei.<ref>Nishmat Avraham 38:6. Dirshu 93:8 also cites Chut Shani Chol Hamoed v. 1 p. 328 as agreeing.</ref><br />
#For example, someone who is a doctor healing a Jewish patient and missed the entire period of a Tefillah from beginning to end, since he was dealing with a mitzvah he doesn't need to recite Tashlumin afterwards.<ref>Rav Shlomo Zalman Auerbach cited in Nishmat Avraham 38:6 writes that someone who is healing a Jewish patient is doing a mitzvah and as such he is exempt from Tefillah and if he's involved with that mitzvah from the beginning of the time of the Tefillah to the end then he doesn't even need to recite Tashlumin in accordance with the Derisha YD 341:3. He also cites Rav Zilberstein who explains that even if he doesn't have intention for a mitzvah nonetheless he is practically doing the mitzvah of Hashavat Aveidah and as such the exemption applies.</ref><br />
<br />
==Women==<br />
<br />
#Women are obligated in saying [[Shmoneh Esrei]] of [[Shacharit]] and [[Mincha]]. <ref>S”A 106:1, Mishna Brurah 106:4. See also Sh”t Yechave Daat 3:7 who writes that women are obligated in one [[Shmoneh Esrei]] a day but if they say three a day it is praiseworthy. [[Tefillah]] KeHilchata (chapter 1 note 17) quotes Rav Ben Tzion Abba Shaul who says that women are obligated in all Tefillot except [[Arvit]]. </ref> It is proper for women to accept the yoke of heaven by saying at least the first pasuk of Shema. <ref>S”A and Rama 70:1, Mishna Brurah 70:5 </ref><br />
#Women are not obligated in [[Arvit]]. If one wants to say it one should specify that it is done Bli Neder (so that it is not binding after 3 times of performing it). <ref>Mishna Brurah 106:4, [[Tefillah]] KeHilchata 1:11. [http://www.yutorah.org/lectures/lecture.cfm/703731/Rabbi_Hershel_Schachter/Women_at_Prayer Rabbi Hershel Schachter] in a shiur on yutorah.org ("Women at [[Prayer]]", min 10-16) agrees and explains that women are not obligated to say [[Arvit]] since according to the gemara, [[Arvit]] is optional and although men have accepted it upon themselves to say [[Arvit]], making it an obligation for men, the minhag however does not include women and therefore [[Arvit]] is not an obligation for them. </ref><br />
#Many poskim hold that women are exempt from saying [[Mussaf]].<ref>Mishna Brurah 106:4 quotes the Tzlach (Brachot 26a s.v. VeShel Musafin) who says that women are exempt from [[Mussaf]], while the Magen Giborim disagrees. [http://www.yutorah.org/lectures/lecture.cfm/703731/Rabbi_Hershel_Schachter/Women_at_Prayer Rabbi Hershel Schachter] in a shiur on yutorah.org ("Women at [[Prayer]]", min 10-16) explains that the reason women are exempt, is that [[Mussaf]] is not about asking for mercy, which is the basis for women's obligation to pray (Gemara [[Brachot]] 20b). Additionally, [[Mussaf]] was instituted because of the [[korbanot]] Mussaf and women were not obligated in donating the Machasit HaShekel which was used for communal [[korbanot]] such as the Mussaf [[korbanot]]. </ref><br />
#A woman who is unable to say [[Shmoneh Esrei]] of [[Shacharit]] should at least say a short [[prayer]] which includes praise, a request, and a thanks of Hashem. <ref>[[Tefillah]] KeHilchata 1:10 based on Magen Avraham 106:2 </ref><br />
#A woman who has limited time for [[Shacharit]] should say parts of [[Tefillah]] according to the order of importance: 1) [[Shmoneh Esrei]] 2) first pasuk of Shema and Emet VeYatsiv before [[Shmoneh Esrei]] 3) Baruch SheAmar, Ashrei, and Yishtabach, 4) Birchot HaShachar, 5) Birkat HaTorah, 6) Birchot [[Kriyat Shema]] and the entire Shema and 7) Pesukei Dezimra. <ref>[[Tefillah]] KeHilchata (chapter 1 note 21). </ref><br />
#According to the Sephardic minhag, women shouldn't recite the bracha of Baruch SheAmer, Yishtabach, or Birchot Kriyat Shema. <ref>Yalkut Yosef (Dinim L'isha V'lbat 8:1-2). [[Tefillah]] KeHilchata (chapter 1 note 21) quotes Rav Ben Tzion Abba Shaul as saying that women may say Pesukei Dezimra and brachot of [[Kriyat Shema]] with [[Shem UMalchut]] and Sh”t Yabia Omer 2:6 holds that these [[brachot]] should be made without [[Shem UMalchut]]. </ref><br />
#The minhag is that women don't say [[Tachanun]]. <ref>Piskei Teshuvot 131:1, [[Tefillah]] KeHilchata 15:5</ref><br />
#According to Sephardim, a woman who doesn't have time should at least say Birchot Hashachar, Birchot HaTorah, and Shemona Esrei. It is also proper for them to also say Shema. <ref>Yalkut Yosef (Otzar Dinim Lisha Velebat p. 68, 77, 104)</ref><br />
<br />
==Children==<br />
<br />
#Once a child knows how to speak one should teach them to say the first pasuk of Shema. <ref>Mishna Brurah 70:7 notes that this does not have to be said in the proper time of shema </ref><br />
#A child of 6 or 7 should be taught to say the brachot of [[Kriyat Shema]], Shema,<ref>Mishna Brachot 20a says that children are exempt from reciting shema. Rashi explains that this refers to children that have reached the age of chinuch. Rabbenu Tam argues that this refers to children that have not reached the age of chinuch, but once they have reached the age of chinuch, they should be taught to say shema. Shulchan Aruch 70:2 quotes both opinions and says it is appropriate to be strict like Rabbenu Tam.<br />
<br />
M.B. 70:6 notes that this means one should train the child to recite shema at the proper time with all the brachot</ref> and [[Shmoneh Esrei]]. <ref>[[Tefillah]] KeHilchata 1:12-13. M.B. 106:5 says this means shachrit and mincha. Rav Simcha Bunim Cohen (Children in Halacha page 19) says that the custom is not to train children to daven mariv. </ref><br />
##If a child cannot pray the entire prayer, the order or priority is Shemoneh Esrei, Kriyat Shema, Birchot Hashachar, and then P'seukei D'zimra.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 19) quotes Chinuch Yisroel page 77</ref><br />
##A child can eat before Shmoneh Esrei in the morning.<ref>M.B. 106:5</ref><br />
#One should teach one's small children to answer [[Amen]] because once a child answers [[Amen]] it has a place in Olam Haba. <ref>Rama 124:7 </ref><br />
#There is a chinuch for a child to daven in a minyan but davening in a group of ten children isn't considered a minyan at all even for chinuch.<ref>Rav Soloveitchik (Nefesh Harav p. 113) explained that for chinuch it needs to be a halachically valid structure for the chinuch to be effective (Ritva Sukkah 2b).<br />
<br />
Rav Moshe Feinstein (Igrot Moshe O.C. 2:98) says that one must stop children if they are doing dvarim shebikdusha with a minyan of children as that is prohibited. </ref><br />
<br />
#Regarding children performing birkat Cohanim see [[Birkat_Cohanim#Upon_whom_is_the_mitzvah_of_Birkat_Cohanim.3F|Birkat Cohanim]].<br />
==Gentiles==<br />
<br />
#Gentiles are not obligated in [[Tefillah]] but if they do pray they fulfill a mitzvah, and are considered to be like a person who is not commanded but volunteers to do so. <ref>Sh”t O.C. Igrot Moshe 2:25 writes that non-Jews are not obligated to pray to Hashem but if they do they fulfill a mitzvah and receive reward as someone who is not commanded but nonetheless, volunteers. See Sh"t HaRambam 148 who writes even regarding [[Brit Milah]] that non-Jews can volunteer to perform a mitzvah.</ref><br />
<br />
==Sources==<br />
<references /><br />
[[Category:Prayer]]</div>Aaschreihttps://halachipedia.com/index.php?title=Birkat_Cohanim&diff=23973Birkat Cohanim2019-08-08T01:18:12Z<p>Aaschrei: </p>
<hr />
<div>:[[Image:Birkat_kohanim.jpg|right|400px]]<br />
<br />
==The Mitzvah of Birkat Cohanim Nowadays==<br />
<br />
#The Mitzvah of Birkat Cohanim is biblical (Deoritta) even nowadays, in all places at all times. <ref>Sefer HaChinuch (378), Shaar HaTziyun 128:131*, Yalkut Yosef ([[Tefillah]] vol 2, pg 217), Shu"t Mishkenot Yaakov 66. </ref> It is based on the pasuk "דַּבֵּר אֶל-אַהֲרֹן וְאֶל-בָּנָיו לֵאמֹר, כֹּה תְבָרְכוּ אֶת-בְּנֵי יִשְׂרָאֵל: אָמוֹר, לָהֶם" meaning "Speak to Aaron and his sons, saying: This is how you must bless the Israelites". <ref>Bamidbar 6:23</ref><br />
#The Mitzvah isn’t strictly obligatory, but rather a Mitzvah which is an opportunity to fulfill a positive command, similar to [[Tzitzit]]. <ref>Dvar Avraham 1:31 </ref><br />
#The Ashkenazic minhag outside [[Israel]] is not to do Birkat Cohanim except at [[Mussaf]] of [[Yom Tov]] because Birkat Cohanim should be done when people are relaxed and not bothered by work. <ref>Rama 128:44 writes that the Ashkenazic minhag outside [[Israel]] is not to do Birkat Cohanim except at [[Mussaf]] of [[Yom Tov]] because Birkat Cohanim should be done when people are relaxed and not bothered by work. Kitzur Shulchan Aruch 100:1 agrees. For other reasons to explain the Ashkenazi minhag see Bet Yosef 128 quoting the Sefer Chasidim, Sh”t Zera Emet 3:13, and Sh”t Bet Efraim 6 </ref> Throughout Jewish history, some have made a great effort to change this minhag (in order to fulfill this biblical Mitzvah) and were unsuccessful. <ref>Aruch HaShulchan 128:64 </ref><br />
#Some have the practice not do Birkat Cohanim when [[Yom Tov]] falls out on [[Shabbat]], however, the poskim strongly disapprove of this and urge to discontinue this practice without causing conflict. <ref>Mishna Brurah 128:165, Sh”t Igrot Moshe 3:18, 5:15. See also Kitzur Shulchan Aruch 100:1 who quotes the minhag not to say Birkat Cohanim when [[Yom Tov]] falls out on [[Shabbat]], but says the minhag to say it on [[Yom Tov]] even when it falls out on [[Shabbat]] is the more proper minhag. </ref><br />
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==Upon whom is the mitzvah of Birkat Cohanim?==<br />
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#Most rabbinic authorities assume that the mitzvah is upon the Cohanim while a minority opinion assumes that there’s a mitzvah both upon the Cohanim and the Yisraelim who are being blessed. <ref>Beiur Halacha 128 intro, Sefer Charedim 12:18, Igrot Moshe 4:21 </ref><br />
#If a Cohen is in shul and isn’t called up to do the Birkat Cohanim, strictly he isn’t obligated to do Birkat Cohanim (certainly, it’s appropriate and correct to do so) however, once a Cohen is asked to do Birkat Cohanim he violates the biblical command by refusing. <ref>Beiur Halacha 128:4 </ref><br />
#When a Cohen goes up to bless the congregation, it is as if the Cohen is also being blessed. <ref>Mishna Brurah 128:2, Yalkut Yosef, [[Tefillah]] Volume 1, page 294</ref><br />
#A Cohen below the age of bar mitzvah cannot recite Birkat Cohanim alone, but he may join adult Cohanim.<ref>Shulchan Aruch 128:34 says that the purpose of a Cohen below the age of bar mitzvah going up is to learn and practice. M.B. 128:123 notes that this is different than other mitzvot of chinuch as this is only true if he already knows how to perform Birkat Cohanim according to the custom.<br />
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M.B. 128:122 explains that a Cohen below the age of bar mitzvah does not go up alone as it is not respectful to the congregation.</ref><br />
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==When is Birkat Cohanim said?==<br />
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#Birkat Cohanim is done in [[Shacharit]], [[Musaf]], and [[Ne'ilah]]. It is not done during [[Mincha]] because perhaps the Cohen drank wine, and a Cohen who is intoxicated may not do Birkat Cohanim. <ref>Rambam (Hilchot [[Tefillah]] U'Birkat Cohanim 14:1) </ref><br />
#Therefore, during a fast day which doesn't have [[Ne'ilah]] (like [[Tish'a B'av]] (the ninth of av) or [[Shiv'a Asar B'tamuz]] ([[The 17th of Tamuz]]) we do Birkat Cohanim during [[mincha]], since we are not worried about the Cohanim being intoxicated if they are fasting. <ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim 14:2</ref><br />
#There is no Birkat Cohanim at night. <ref>Yalkut Yosef, [[Tefillah]] Volume 1, page 339. Hacham Ovadia (Yechave Daat 6:40) rules that Birkat Kohanim should not be recited after Set Ha’kochavim (nightfall), which occurs approximately 20 minutes after sunset. However, during the period of Ben Ha’shemashot, which extends for approximately 13-15 minutes after sundown, the blessing may be recited. Halacha Brurah, vol. 6, p. 609 concurs.</ref><br />
#Birkat Cohanim is only said if there is a [[minyan]] and the [[minyan]] includes the Cohanim. <ref>Shulchan Aruch 128:1, Kitzur Shulchan Aruch 100:2, Mishna Brurah 128:2</ref><br />
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==Procedure of Birkat Cohanim for the Cohanim==<br />
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#Even though they already did [[Netilat Yadayim]] that morning, during the Chazara, the Cohanim must wash their hands all the way to their wrists, except in extenuating circumstances (i.e. if they would have to pass in front of someone praying Amidah <ref>Yalkut Yosef [[Tefillah]] Volume 2, Siman 128, Seif 25, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano volume 1 page 117</ref>, when they may rely on the original Netilah if they had washed their hands up to their wrists and kept them clean since.<ref>Shulchan Aruch 128:6, Mishna Brurah 128:19</ref> On [[Yom Kippur]] and Tisha B’Av, however, one cannot rely on the minimal morning washing of the fingers alone and must wash his hands to the wrists.<ref>Chazon Ovadia: Yamim Noraim page 312</ref><br />
#Even if there is no platform, the Cohanim should still go up to bless the congregation. Therefore, if the one leading the [[prayers]] is the only cohen present, he should bless "Birkat Cohanim" from where he is standing, and he doesn't need to move to the platform. <ref>Yalkut Yosef, [[Tefillah]] Volume 1, page 294</ref><br />
#The Cohanim who are going to say Birkat Cohanim must remove their shoes, whether or not they are leather. <ref>Gemara Sotah 40a writes that Rabbi Yochanan ben Zakai instituted that the Cohanim should not go up wearing sandals or any type of shoe for two reasons: 1) out of respect to the congregation not to go before them with dirty shoes and 2) so that a Cohen doesn't have to tie his shoes during Birkat Cohanim and then appear as if he's a Pasul Cohen. This halacha is codified in Rambam 14:6 and Shulchan Aruch 128:5. Chida in Machzik Bracha 128:7 writes that this halacha applies even to non-leather shoes. Kaf HaChaim 128:28, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano volume 1 page 117, and Halacha Brurah 128:16 agree. </ref>However, those communities in Chutz LeAretz who have a minhag not to remove their shoes if they say Birkat Cohanim from the floor without going up on the duchan have what to rely on.<ref>Yafeh Lelev 128:29 is lenient for Cohanim to wear shoes if they don't go up on the duchan. (See Yechave Daat 2:13 for many others who agree). Although Kaf HaChaim 128:107 disagrees, Halacha Brurah 128:17 says that there's what to rely upon. Yechave Daat 2:13 writes that one who finds it hard to take off their shoes may do birkat cohanim from the floor (not the bima) so as not to lose this mitzvah entirely, however, those who want to fulfill mitzvot in the best way should remove their shoes. </ref><br />
#The shoes should be left in a hidden place or even under a chair less than ten [[Tefachim]] (~2.5ft) off the ground in order to preserve the sanctity of the Beit HaKnesset.<ref>Kaf HaChaim 128:30 in the name of the Kenesset HaGedolah (middle of the footnote), Ohr Letzion volume 2, 45:40, See Halacha Brurah 128:19 that explains that they should really be left outside the synagogue sanctuary.</ref><br />
#When the Cohanim put back on their shoes, they shouldn't touch their shoes. If they touch their shoes, they have to wash [[Netilat Yadayim]].<ref>Kitzur Shulchan Aruch 100:16</ref><br />
#By the time the Sheliach Tzibur arrives at the blessing of "Retzeh", the Cohanim must make a motion ("Akirat Raglayim") towards doing the Duchan. If the Sheliach Tzibur finished the blessing of "Retzeh", and said the word "Modim" before a cohen made this motion, that cohen may not go up to do Birkat cohanim. <ref>Yalkut Yosef, [[Tefillah]] Volume 1, page 299, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano volume 1 page 117, Rambam Hilchot [[Tefillah]] U'Birkat Cohanim 15:11 based on the gemara in Sota 38b. </ref> Bediavad, in extenuating circumstances, if he moved towards the sink and not towards the Duchan at that time, it’s also ok; however, if he did not move at all after the Chazzan started Modim, he may not participate and must leave the room.<ref>Ben Ish Chai, Year 1, Parashat Tetzaveh, Halacha 9; See further Mishna Brurah 128:28 and Sha'ar HaTziyun Ot 30</ref><br />
#A Cohen who refuses to go up to the Duchan without a valid reason is in violation of one positive commandment from the Torah, though it’s equivalent to three.<ref>Shulchan Aruch 128:2</ref><br />
#While on the Duchan, the Kohanim should say the “Yehi Ratzon” [[prayer]] printed in the Siddur and complete it with one of the Chazzan’s [[Berachot]], so the Tzibbur essentially answers [[Amen]] to them, as well.<ref>Shulchan Aruch 128:13 and Mishna Brurah there</ref><br />
#The Cohanim should stand there, facing the heichal, with their backs to the congregation. They hold their fingers closed, against their palms, until the sheliach tzibur completes the blessing of "hatov shimcha". When the shaliach tzibbur calls to them "Cohanim!", they turn their faces to the people, spread out their fingers, and lift up their hands to shoulder height.<ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 3, Shulchan Aruch 128:10</ref> The Minhag is that they raise their hands already before they start the Beracha.<ref>Halacha Brurah 128:14</ref> A cohen doesn't fulfill the mitzvah if he isn't facing the people.<ref>Mishna Brurah 128:50</ref><br />
#All turns in Halacha are made to the right, and Birkat Kohanim is no exception. The Kohanim must turn clockwise while saying the Beracha so that they should finish saying "BeAhavah" while facing the Tzibbur.<ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 13; Yalkut Yosef [[Tefillah]] Volume 2, 128:49</ref> They again turn clockwise after the Chazzan starts Sim Shalom.<ref>Shulchan Aruch 128:17</ref><br />
#If only one Cohen is blessing the people, he should turn around after the shaliach tzibbur finishes the bracha of "hatov shimcha" and begin reciting the blessing alone. Afterwards, the sheliach tzibur says the words of Birkat cohanim one word at a time and Cohen repeats each word after the shaliach tzibbur, as explained below.<ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 8, Shulchan Aruch 128:10</ref><br />
#If there are two or more Cohanim present, they do not begin reciting the blessing until the sheliach tzibur calls them, saying the word “Cohanim”. <ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 8, Shulchan Aruch 128:10</ref><br />
#One of the measures ordained by Ezra is that the Cohanim should not ascend to the duchan wearing sandals. Rather, they should stand barefoot<ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 6</ref><br />
#If the only cohen in the tzibur is the Sheliach tzibur, and he is using a siddur and will therefore not be confused and will be able to continue in his tefila after Birkat cohanim, he should move his feet during the bracha of "Retzeh", and then go do Birkat cohanim, so that the tzibur will not miss out on this special blessing. But if there is another cohen who can do Birkat cohanim, the sheliach tzibur should not go. <ref>Yalkut Yosef, [[Tefillah]] Volume 1, page 311</ref><br />
#If the sheliach tzibur forgot to do Birkat coahanim, and he started the blessing of "Sim Shalom", as long as he did not finish the blessing of "Sim Shalom", if he remembers he can go back. But if he finished the words "Hamevarech et amo yisrael basahalom"(the end of "Sim Shalom"), he can no longer go back. And even though there are those who say that you can do Birkat cohanim after the [[prayers]] are finished, it is better not to do it. ([[Safek brachot lehakel]]- when we have a doubt about blessing we should be lenient, and not say the blessing)<ref>Yalkut Yosef, [[Tefillah]] Volume 1, page 315</ref><br />
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==Cohanim Raising Their Hands==<br />
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#Birkat Kohanim must be said loudly in Hebrew - so at least nine people (Lechatechilah, the entire Tzibbur<ref>Ohr Letzion vol. 2 Siman 4</ref>) can hear, while standing up with raised hands, all of which are necessary even Bediavad. Any Cohen who cannot fulfill these requirements may not go up to the Duchan. Accordingly, the '''Cohanim must raise their at shoulder height'''.<ref>Rambam Hilchot [[Tefillah]] 14:11, See Shu"t Noda BeYehudah vol. 1 Siman 5, Torah Temimah Parashat Naso ot 134, Mishna Brurah 128:52, Piskei Teshuvot vol. 2, Siman 128, Footnote 174, Shu"t Yabia Omer vol. 8, O"C 13:2 brought down in Yalkut Yosef [[Tefillah]] vol. 2 128:50, and at length in Halacha Brurah 128:57, especially in footnote 127.</ref><br />
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[[Image:CohanimCorrect.png|200px|right]]<br />
[[Image:CohanimIncorrect.png|200px|right]]<br />
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#According to the Shulchan Aruch,<ref>128:12. See Yalkut Yosef [[Tefillah]] vol. 2 128:50, Piskei Teshuvot vol. 2, footnote 175, as well as his explanation on the top and the pictures in the back of the Sefer, Halachaq Brurah 128:45-48 and the Berur Halacha 41-42 for various explanations and illustrations of the different Minhagim regarding how to hold one's hands and fingers, including a Yishuv for the Lashon or the Shulchan Aruch and the Minhag HaArizal. For further understanding of the two Minhagei HaMekubalim, see Zohar Parashat Naso 121a, Siddur Ya'avetz Dinei Nesiat Kappayim Ot 24, Kitzur Shulchan Aruch 100:9, Ma'aseh Rav Ot 167, Ben Ish Chai Shana Aleph Parashat Tetzaveh and Halichot Olam Parashat Tetzaveh. (editor's note regarding the BI"H: he says he can't find the source in the Kitvei HaAri, but the other Acharonim mentioned before and after did), Kaf HaChaim 128:77 and 80, Shu"T Ohr LeTzion vol. 2, Hilchot Nesiat Kappayim 8:3, and, of course, the Halacha Brurah mentioned above.</ref> the outstretched arms must be held in a straight line (i.e. no bent elbows, fingers, etc.), the right hand should be a little bit higher than the left with spaces in between the middle and ring fingers so that the middle and index fingers are held together and the ring and pinky fingers are held together. The thumbs should be spread out, as well, and not touching. The fingers should all be held straight, parallel to the ground. If a Kohen can’t hold his fingers in this position, he should just spread them all out.<ref>Yalku Yosef [[Tefillah]] vol. 2, 128:50</ref><br />
#'''Even though there are various Minhagim regarding how to spread one’s fingers, everyone agrees the hands must be at shoulder height while saying the words! Therefore, one may not "shuckle" back and forth with his hands going up and down. Also, if a Cohen gets too tired, he may briefly rest his hands in between words, as long as he raises them up again before saying the next word.'''<ref>Mishna Brurah 128:52, see earlier footnote about shoulder height.</ref><br />
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==Intention==<br />
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#The Cohanim should have in mind to fulfill the Mitzvat Aseh Min HaTorah (Positive Torah commandment) of blessing Am Yisrael.<br />
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==The Recitation of the Bracha==<br />
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#The Cohanim must be vigilant to stay in sync, to say each word together in unison, starting each word after the Chazzan finishes saying it and not elongating the words more than the other Kohanim.<ref>Shulchan Aruch 128:18</ref><br />
#While saying the words ending in a Chaf Sofit (Yevarechecha, VeYishmerecha, Eilecha, Viyichuneka, Eilecha, and Lecha) and “Shalom,” the Cohanim turn to their left and right to spread out the Beracha to the people on their sides.<ref>Shulchan Aruch 128:45, Mishna Brurah 168</ref><br />
#The cohanim should be careful not to continue the next blessing until the congregants have finished saying "[[Amen]]".<ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Bikcat Cohanim, Chapter 14, Halacha 5, Shulchan Aruch 128:13</ref><br />
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==Returning Back to Their Seats==<br />
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#At the end of Birkat Cohanim, the Cohanim should not turn back around (so that their backs are facing the congregation), nor should they put their hands down and close their fingers, until the sheliach tzibur begins the beracha of "Sim Shalom". <ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 6, Shulchan Aruch 128:16</ref><br />
#The cohanim should not return to their places until the shaliach tzibbur finishes "sim shalom" and some say until the congregation finishes [[answering Amen]].<ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 4, Shulchan Aruch 128:16</ref><br />
#The Cohanim are not allowed to add any other [[blessings]] to the Birkat Cohanim.<ref>Gemara [[Rosh Hashana]] 28b, Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 12</ref> Doing so constitues "Bal Tosif".<ref>Deuteronomy (Devarim) 4:2</ref><br />
#If there is unresolvable hatred between a Kohen and the congregation, the Kohen must leave the room before Retzeh, because Birkat Kohanim must be done “BeAhavah,” as indicated in the Beracha itself.<ref>Mishna Brurah 128:37, Halacha Brurah 128:43</ref><br />
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==Procedure of Birkat Cohanim for the Shaliach Tzibbur==<br />
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#The Sheliach Tzibur should say the words of Birkat cohanim one word at a time and the cohen should repeat each word after the shaliach tzibbur. <ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 3, Shulchan Aruch 128:13 </ref><br />
#The Sheliach Tzibbur should say each word to the Cohanim out loud and not quietly. <ref>Halichot Shlomo 10:15 </ref> If one of the Cohanim didn’t hear a word (even the name of Hashem), the Sheliach Tzibbur should repeat it out loud. <ref>Halichot Shlomo (pg 133 note 56) </ref><br />
#The sheliach tzibur should not answer "[[Amen]]" to the [[blessings]] of the Cohanim, like the rest of the congregation, for perhaps he will get confused about which beracha he is up to. <ref>Rambam (Hilchot [[Tefillah]] U'Birkat Cohanim 14:5), Shulchan Aruch 128:19</ref>However, if the Shaliach Tzibbur is praying from a Siddur and is confident that he won't get confused which bracha he is up to, he may answer [[Amen]] after the bracha's of the Cohanim. <ref>Mishna Brurah 128:71, Kitzur Shulchan Aruch 100:12</ref>However, some Sephardim hold that the Sheliach Tzibbur shouldn't answer [[amen]] even if he's using a Siddur.<ref>Yalkut Yosef (5764 edition, [[Tefillah]] vol 2, pp. 360-2), Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano volume 1 page 118</ref><br />
#In regards to the Brachat HaMitzvah the Cohanim make prior to Birkat Cohanim, some say that certainly the Shaliach Tzibbur should not answer [[amen]].<ref>Mishna Brurah 128:71 quotes some who are strict not to let the Shaliach Tzibbur answer [[Amen]] to the birchat hamitzvah made by the cohanim because it would be an interruption to the [[tefillah]]. Rav Mordechai Eliyahu (comments on Kitzur Shulchan Aruch 100:14) agrees with that opinion. </ref><br />
#If the Sheliach Tzibbur reaches Retzeh and the last Cohen has not yet started walking towards the Duchan (from the sink), he should wait until he does before saying HaMachazir Shechinato LeTzion.<ref>Mishna Brurah 128:28</ref><br />
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==Proper behavior of the congregation during Birkat Cohanim==<br />
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#Because of the opinion that there is also a mitzvah for the Yisraelim to receive the Bracha if one is in Shul when the Cohanim were called one may not leave until after Birkat Cohanim. <ref>Piskei Teshuvot 128:2 </ref> Even if one already heard Birkat Cohanim that day, it's improper to leave the Shul when the Cohanim get up for Birkat Cohanim. <ref>Kaf HaChaim 128:149 </ref><br />
#The Tzibbur should stand during Birkat Cohanim and listen to every word with intent. <ref>Mishna Brurah 128:51, [[Tefillah]] KeHilchata 14:48 </ref> However, a sick or old person may sit during Birkat Cohanim. <ref>Yalkut Yosef, [[Tefillah]] Volume 1, page 298 </ref><br />
#If one is slightly behind the Cohanim one is not included in the Bracha, however, if one is standing directly on the side, one is included in the Bracha, yet, one should face the Cohanim. Even if there is a partition - even an iron wall - between the Cohanim and the people who are being blessed, since they are facing the Cohanim, they are included in the blessing.<ref>S”A 128:24, Beiur Halacha s.v. Aval, Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 15, Halacha 8</ref><br />
#If one is in front of the Cohanim one should face east (the front of the Shul). <ref>Beiur Halacha 128:24 s.v. Aval </ref><br />
#One shouldn’t look at the hands of the Cohanim during Birkat Cohanim but rather one should face downward <ref>S”A 128:23 </ref> or cover one’s face with a [[Tallit]]. <ref>Mishna Brurah 128:92, [[Tefillah]] KeHilchata 14:49 </ref> However, nowadays that the Cohanim wear the [[Tallit]] over their hands one may look at the Cohanim. <ref>Siach [[Tefillah]] (Shaar 5, 1:2) writes that nowadays that the Cohanim wear the [[Tallit]] over their hands one may look at the Cohanim. [See also Rav Herschel Schacter’s opinion at yu.edu.] [http://www.yutorah.org/lectures/lecture.cfm/753466/Rabbi_Hershel_Schachter/Shavuot_%E2%80%93_Birkat_Cohanim Rabbi Hershel Schachter in a shiur on Birchat Cohanim] (min 33-5) explains that if the Cohanim cover their hands with a [[Tallit]] it's permitted for the congregation to look at the Cohanim (based on Shulchan Aruch 128:23). However, the Piskei Teshuvot 128:55 writes that one should still not look at the Cohanim so as not to get distracted even if the Cohanim cover their hands with a Tallit. </ref><br />
#The congregation shouldn't say any pesukim during the Birkat Cohanim. <ref>Kitzur Shulchan Aruch 100:13</ref><br />
#If one is in the middle of his silent shemoneh esrei when the congregation says birkat kohanim, he should stand silently without answering amen. <ref>Iggerot Moshe OC 4:21:2 </ref><br />
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===Answering Amen and Baruch Hu Baruch Shemo===<br />
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#The congregants should answer "[[Amen]]" after each of the three [[berachot]] said in Birkat Cohanim.<ref>As such: "Yevarechecha Hashem v'yishmerecha --[[Amen]]-- Ya'er Hashem panav elecha v'yichunecha --[[Amen]]-- Yisa Hashem panav elecha v'yasem lecha shalom --[[Amen]]--. Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 3</ref><br />
#The congregants should be careful not to answer "[[Amen]]" until the cohanim have finished saying the last word of the pasuk. <ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 14, Halacha 5, S”A 128:18, Igrot Moshe 2:31</ref><br />
#There are various opinions regarding whether one should answer Baruch Hu Baruch Shemo after Hashem’s name in Birkat Cohanim. <ref>The Weekly Halachah Discussion (Vol 2, pg 379) writes that one may follow one’s customary practice but should do so quietly. See Yechave Daat 4:9. </ref><br />
#Someone who’s in middle of [[Shmoneh Esrei]] should stop to listen even if one is in front of the Cohanim, however, according to Sephardim one may continue [[Shmoneh Esrei]] but if one wants one may stop to listen in between [[Brachot]]. <ref>*The Gemara Sotah 40a tells us that one shouldn’t say Pesukim while the Cohanim are blessing the people because it’s disrespectful to ignore the [[blessings]] being said. This is codified in Shulchan Aruch 128:26. However, this may be different considering that one is involved in [[Davening]] and there’s no mitzvah to stop [[Davening]] to listen rather the principle of Osek BeMitzvah Patur Min HaMitzvah (one who is involved in a mitzvah should continue that mitzvah) comes into effect.<br />
*If there’s a mitzvah on the individual Jews receiving the Bracha like the Sefer Charedim 4:18 then it’s understandable that one should pause to hear the [[Brachot]]. [This is also the opinion of the Raavad (Mishna Tamid end of chapter 6), Bet Efraim 6, Haflah (Ketubot 24b).] However, the Ritva ([[Sukkah]] 31a) writes clearly that the mitzvah is only upon the cohanim and not those being blessed. [This is also the opinion of the Keren Orah (Sotah 39b). The Chatom Sofer 167 writes that this is the opinion of the majority of Rishonim.] If so it’s logical that there’s no reason to stop to listen to Birkat Cohanim since there’s no Mitzvah of to say the [[Brachot]] but only to listen.<br />
*It’s seemingly unanimous (Sh”t Yabia Omer 7:12, Halichot Shlomo 10:3) that even according to those Rishonim (Tosfot [[Brachot]] 21b) who disapprove of stopping in [[Shmoneh Esrei]] to hear [[Kedusha]] because the principle of Shomea KeOnah (listening is like hearing) makes it as if one actually said the words and interrupted one’s [[prayer]], would agree here that it’s not an issue because one has no intent to be considered as if one said the words but rather one is silent in order to receive the [[blessings]].<br />
*Rav Ovadyah Yosef in Sh”t Yabia Omer 7:12 writes that one doesn’t have to stop in middle of [[Shmoneh Esrei]] in order to listen to Birkat Cohanim (based on the above two reasons), however, if one wanted to one should do so in between the [[Brachot]]. However, Rav Shlomo Zalman in Halichot Shlomo 10:3 writes that in deference to those who hold that there’s also a mitzvah for those being blessing one should stop to listen.<br />
*Chazon Ish (Dinim VeHanhagot 4:29), Igrot Moshe 4:21(2), Shevet HaLevi 3:15, and Halichot Shlomo 10:3 (note 18 adds that one should listen from the beginning of the Bracha that the cohanim make before Birkat Cohanim.) all hold that one should stop and listen for Birkat Cohanim. See also Avnei Yishfah ([[Tefillah]] pg 205) quoting Rav Elyashiv and Sh”t Teshuvot VeHanhagot 2:77 who say that one shouldn’t stop to listen to Birkat Cohanim.</ref> If one stopped to listen to Birkat Cohanim one should not answer [[Amen]]. <ref>[[Tefillah]] KeHilchata 14:51 based on Sh”t Shevet HaLevi 3:15, and the Imrei Yosher in name of the Chazon Ish writes not to answer [[Amen]]. [[Tefillah]] KeHilchata 14:51 writes that if one is saying [[Shmoneh Esrei]] together with the Shaliach Tzibbur one should answer [[Amen]]. </ref><br />
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==Things that may prevent a Cohen from doing Birkat Cohanim==<br />
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#If a person can not pronounce his letters correctly, for example if he says his "Ayin's" like "Alephs" and his "chet's" like "caf's", he is still allowed to do Birkat cohanim, because nowadays that is how everyone pronounces them. However if he happens to be in a place where they are very meticulous about correct pronounciation, he should not do Birkat cohanim. There are those who say that if a person is in a place that they are meticulous, but all the people know that this person can not pronounce their letters the "corect" way, or if they pronounce it a different way (for example: if an ashkenazi, who has different letter pronunciations, is in a sephardic shul they all know that he can't pronounce the letters correctly), he may do Birkat cohanim. This is the accepted minhag. <ref>Yalkut Yosef, [[Tefillah]] Volume 1, page 318 </ref><br />
#Similarly, a stutterer or one who speaks unclearly, whose words cannot be understood by everyone, should not recite Birkat Cohanim<ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 15, Halacha 1</ref><br />
#A Cohen who has a defect, blemish, or deformity, on his face or his hands should not do Birkat cohanim, because the people will look at him and be distracted. However if he is "[[Dash]] B'Iro", meaning that he is had a blemish for at least 30 days and the whole tzibur knows that he has this blemish, there is no worry that people will look at him, and he may do Birkat cohanim. <strong>Nowadays</strong>, since the Cohanim cover themselves with a [[Tallit]] during the blessing, there is no worry that people will look at him, and any Cohen who has a blemish on his hands or face may do Birkat cohanim. <ref>Yalkut Yosef, [[Tefillah]] Volume 1, page 319</ref><br />
#A Cohen who drank a [[revi'it]] of wine at any time should not do Birkat Cohanim until the effects of the wine have worn off. <ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 15, Halacha 4, Kitzur Shulchan Aruch 100:3</ref><br />
#A Cohen who recited the Birkat Cohanim and went to another synagogue and found the congregation in the midst of [[prayer]], before Birkat Cohanim, should partake in that [[minyan]]'s Birkat Cohanim. A Cohen may recite the Birkat Cohanim several times during the day.<ref>Gemara [[Rosh Hashana]] 28b, Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 15, Halacha 11, Kitzur Shulchan Aruch 100:19</ref><br />
#If a cohen who already performed Birkat cohanim finds himself in another shul which is going to do Birkat cohanim, he doesn't violate the biblical commands if he doesn't do Birkat cohanim another time. However, if he does do Birkat cohanim a second time, he should make a new bracha prior to the Birkat cohanim. <ref>Shulchan Aruch 128:3, Mishna Brurah 128:11</ref><br />
#A Cohen is forbidden marry a divorcee or a convert. If he does, his child has the title of a "Challal", and this child may not do Birkat Cohanim. Him and all his descendents are "Challalim" and may not do Birkat Cohanim (because they are not considered Cohanim).<ref>Yalkut Yosef, [[Tefillah]] Volume 1, page 322 Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 15, Halacha 5</ref><br />
#A sick person who is attatched to a catheter, which holds his urine under his clothing, may do Birkat Cohanim as long as his outer clothes are clean, and there is no bad smell coming out of him. <ref>Yalkut Yosef, [[Tefillah]] Volume 1, page 319</ref><br />
#A Cohen who killed someone intentionally or unintentionally may not perform Birkat Cohanim. According to Ashkenazim, if the Cohen killed someone unintentionally and did Teshuva, he may perform Birkat Cohanim.<ref>Kitzur Shulchan Aruch 100:21</ref><br />
#If the tzibur hates a cohen or the cohen hates the tzibur, it is prohibited for that cohen to do birkat cohanim. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano volume 1 page 117 </ref><br />
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===Cohanim washing their hands before Birkat Cohanim===<br />
[[File:Seu yedeychem kodesh.jpg|thumbnail|Netilat Yadayim for Birkat Kohanim]]<br />
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#A Cohen with impure hands (i.e. he did not wash his hands) should not do Birkat Cohanim.<ref>Rambam, Mishneh Torah: Hilchot [[Tefillah]] U'Birkat Cohanim, Chapter 15, Halacha 5</ref>A Cohen who was unable to wash his hands or is sickly and can't go to wash his hands, in extenuating circumstances may rely on the washing he did in the morning. <ref>Rav Mordechai Eliyahu (comments on Kitzur Shulchan Aruch 100:5)</ref><br />
#The kohanim need to wash their entire hands (from the fingertips to the wrist) for [[Birkat kohanim]]<ref>Shulchan Aruch 128:6, Kitzur Shulchan Aruch 100:4</ref>, even on [[Tisha Be’av]] on which one can’t wash past the knuckles for other reasons. Only Levim who regularly wash their own hands before washing the kohanim’s, can wash on [[Tisha Be’av]] before washing the kohanims' hands. <ref>[http://www.dailyhalacha.com/Display.asp?ClipID=958 Rabbi Mansour on dailyhalacha.com]</ref><br />
#No bracha is made when the Cohanim wash their hands for Birkat Cohanim. <ref>Shulchan Aruch 128:7, Mishna Brurah 128:24</ref>However, in order to avoid a situation in which there is a dispute whether one should make a bracha, the Cohanim should be careful not to touch a dirty area from the time they wash [[Netilat Yadayim upon waking up]] until Birkat Cohanim.<ref>Kitzur Shulchan Aruch 100:5</ref><br />
#The Levi is supposed to pour the water upon the hands of the cohanim in order to wash them. If there's no Levi, a firstborn should do it. If there's no firstborn, the cohen should wash his own hands.<ref>Shulchan Aruch 128:6, Mishna Brurah 128:22</ref><br />
#If there is exactly a minyan of people and if the cohen leaves the room to wash his hands there will not be a minyan, some say that the cohen should wash his hands before the chazarat hashatz.<ref>Piskei Teshuvot 128:19</ref> Others say that if he washed his hands up to his wrist in the morning and kept his hands clean, he shouldn't leave the room.<ref>Yalkut Yosef 128:28 and Halacha Brurah 128:20</ref> Lastly, some say that the cohen may leave the room during the chazara in order to wash his hands. <ref>Rivevot Efraim 2:54, Nesiyat Kapayim Kehilchata 5:19 (p. 59) </ref><br />
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==Minhag of thanking Cohanim==<br />
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#There is a minhag that after Birkat Cohanim, the congregants should go to the Cohanim and say "Chazak U'baruch" or "Yashar Koach". Even though they (the Cohanim) were obligated to do what they did, they still could have made themselves exempt by leaving. Therefore, it is fitting to praise them.<ref>Yalkut Yosef, [[Tefillah]] Volume 1, page 338</ref><br />
#At the conclusion of Birkat Cohanim, some have the practice to thank the cohanim for the [[Brachot]] and the cohanim respond Tzivku LeMitzvot. However, some authorities advise avoiding having the Cohanim respond these words. <ref>Mishna Brurah 128:60, Aruch HaShulchan 128:24, Sh”t Har Tzvi 62 </ref> However, saying Yasher Koach or thank you isn’t an issue. <ref>Nesiut Kapim KeHilchata (Chap 9 note 53) writes that the Cohanim saying the "Yashar Koach" isn’t an issue. Piskei Teshuvot 128:48 writes that saying "Thank you" isn’t an issue. </ref><br />
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==Interruptions in middle of Birkat Cohanim==<br />
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#During Birkat Cohanim one shouldn’t make any interruptions even to answer [[Kaddish]] or [[Kedusha]]. <ref>Halichot Shlomo 10:4 </ref><br />
#The Tzibbur shouldn’t say anything during the Birkat Cohanim except for [[Amen]]. <ref>Mishna Brurah 127:11. [[Tefillah]] KeHilchata (pg 297 note 110*) writes that some have the minhag to answer Ken Yehe Ratzon after the first two pesukim and [[Amen]] Ken Yehe Ratzon after the third pasuk. </ref>Sephardim also have the minhag to answer Baruch Hu UBaruch Shemo after hearing Hashem's name in Birkat Cohanim.<ref>Kaf HaChaim 124:27 and Sh”t Yechave Daat 4:9 write that one should say Baruch Hu UBaruch Shemo after the name of Hashem.</ref><br />
#The Shaliach Tzibbur shouldn’t answer [[Amen]] unless he’s [[Davening]] from a Siddur and feels that he won’t loose his place, <ref>S”A 128:19, Mishna Brurah 128:71, [[Tefillah]] KeHilchata 14:52 </ref> but to the Bracha of the cohanim before Birkat Cohanim one certainly shouldn’t answer [[Amen]]. <ref>Mishna Brurah 128:71, Kaf HaChaim 128:112, [[Tefillah]] KeHilchata 14:52 </ref><br />
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==Imitating Birkat Cohanim==<br />
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#Some say that a Yisrael may not raise his fingers in the same fashion as the cohanim do for Birkat Cohanim. <ref>Piskei Teshuvot 128:3 based on Kaf HaChaim 128:79 who quotes the Zohar. However, see Sh"t Rivevot Efraim 1:93(2) who questions whether this prohibition applies to Yisraelim or not. See also Sh"t Yechave Daat 5:14 who defends the minhag to bless one's children with one or two hands. </ref><br />
#If a Yisrael makes the blessing of the cohanim, with the intention of doing the mitzvah, he is transgressing a positive commandment, because only the cohanim were commanded.<ref>Rama 128:1, Yalkut Yosef, [[Tefillah]] Volume 1, page 296 </ref><br />
#However, parents blessing their children and Rabbis blessing their students, may put both of their hands on their heads while reciting the blessing, since the only prohibition is to make the blessing with the intention of fulfilling the mitzvah of the commandment, and to do it like the cohen.<ref>Yalkut Yosef, [[Tefillah]] Volume 1, page 296. See Beiur Halacha 128:1 s.v. DeZar who writes that the minhag of Yisraelim to bless other Jews with the words of Birkat cohanim is either based on the fact that perhaps there's only a prohibition if they raise their hands like cohanim or that they have kavana not to fulfill the mitzvah of Birkat cohanim. </ref><br />
#There is no worry about saying a "Bracha levatala", a blessing in vain, since they are verses in the Torah, which are permitted to say.<br />
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==Birkat Kohanim Posters and Postcards==<br />
For a helpful poster with a summary of the basic Halachot to hang in your school or synagogue, or for informative Halachacards to distribute to your community members, [http://BirkasKohanim.com visit BirkasKohanim.com].<br />
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==Sources==<br />
{{Reflist|2}}<br />
[[Category:Prayer]]<br />
[[Category:Kohanim]]<br />
<references /></div>Aaschreihttps://halachipedia.com/index.php?title=Mitzvah_to_Daven&diff=23971Mitzvah to Daven2019-08-08T01:08:11Z<p>Aaschrei: /* Children */</p>
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<div>[[Image:Prayer.jpg | 200px | link=Prayer | right]]<br />
==General Obligation==<br />
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#Some early authorities consider the mitzvah to pray as a biblical mitzvah based on the verse “ולעבדו בכל לבבכם”<ref>Deuteronomy 11:13/דברים פרק יא פסוק יג</ref> which Chazal explain as a reference to the service of the heart<ref>Tanit 2a</ref>, ולעבדו connoting worship through prayer. [[Tefillah]] is listed as the fifth mitzvah in the Rambam's ספר המצות.<ref>Rambam Tefillah 1:1,ספר המצוות לרמב"ם מצות עשה ה</ref> However, many early authorities argue that the entire obligation is rabbinic and only biblical in times of great distress (בעת צרה). <ref>Ramban on ספר המצות, Mishna Brurah 106:4 </ref><br />
#One who lengthens his [[prayers]] will merit a longer life. <ref>Sh"t Rivivot Ephraim 1:50:7 says that although the gemara Brachot 54b says this in reference to the amida, it is true for all [[prayers]] </ref><br />
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==Doctors==<br />
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#If a doctor is involved with healing a patient and there's an urgent need he shouldn't interrupt to say Shema or Shemona Esrei. However, if he can take a brief break and his involvement isn't critical for that time then he should do so in order to say Shema and Shemona Esrei.<ref>Nishmat Avraham 38:6. Dirshu 93:8 also cites Chut Shani Chol Hamoed v. 1 p. 328 as agreeing.</ref><br />
#For example, someone who is a doctor healing a Jewish patient and missed the entire period of a Tefillah from beginning to end, since he was dealing with a mitzvah he doesn't need to recite Tashlumin afterwards.<ref>Rav Shlomo Zalman Auerbach cited in Nishmat Avraham 38:6 writes that someone who is healing a Jewish patient is doing a mitzvah and as such he is exempt from Tefillah and if he's involved with that mitzvah from the beginning of the time of the Tefillah to the end then he doesn't even need to recite Tashlumin in accordance with the Derisha YD 341:3. He also cites Rav Zilberstein who explains that even if he doesn't have intention for a mitzvah nonetheless he is practically doing the mitzvah of Hashavat Aveidah and as such the exemption applies.</ref><br />
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==Women==<br />
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#Women are obligated in saying [[Shmoneh Esrei]] of [[Shacharit]] and [[Mincha]]. <ref>S”A 106:1, Mishna Brurah 106:4. See also Sh”t Yechave Daat 3:7 who writes that women are obligated in one [[Shmoneh Esrei]] a day but if they say three a day it is praiseworthy. [[Tefillah]] KeHilchata (chapter 1 note 17) quotes Rav Ben Tzion Abba Shaul who says that women are obligated in all Tefillot except [[Arvit]]. </ref> It is proper for women to accept the yoke of heaven by saying at least the first pasuk of Shema. <ref>S”A and Rama 70:1, Mishna Brurah 70:5 </ref><br />
#Women are not obligated in [[Arvit]]. If one wants to say it one should specify that it is done Bli Neder (so that it is not binding after 3 times of performing it). <ref>Mishna Brurah 106:4, [[Tefillah]] KeHilchata 1:11. [http://www.yutorah.org/lectures/lecture.cfm/703731/Rabbi_Hershel_Schachter/Women_at_Prayer Rabbi Hershel Schachter] in a shiur on yutorah.org ("Women at [[Prayer]]", min 10-16) agrees and explains that women are not obligated to say [[Arvit]] since according to the gemara, [[Arvit]] is optional and although men have accepted it upon themselves to say [[Arvit]], making it an obligation for men, the minhag however does not include women and therefore [[Arvit]] is not an obligation for them. </ref><br />
#Many poskim hold that women are exempt from saying [[Mussaf]].<ref>Mishna Brurah 106:4 quotes the Tzlach (Brachot 26a s.v. VeShel Musafin) who says that women are exempt from [[Mussaf]], while the Magen Giborim disagrees. [http://www.yutorah.org/lectures/lecture.cfm/703731/Rabbi_Hershel_Schachter/Women_at_Prayer Rabbi Hershel Schachter] in a shiur on yutorah.org ("Women at [[Prayer]]", min 10-16) explains that the reason women are exempt, is that [[Mussaf]] is not about asking for mercy, which is the basis for women's obligation to pray (Gemara [[Brachot]] 20b). Additionally, [[Mussaf]] was instituted because of the [[korbanot]] Mussaf and women were not obligated in donating the Machasit HaShekel which was used for communal [[korbanot]] such as the Mussaf [[korbanot]]. </ref><br />
#A woman who is unable to say [[Shmoneh Esrei]] of [[Shacharit]] should at least say a short [[prayer]] which includes praise, a request, and a thanks of Hashem. <ref>[[Tefillah]] KeHilchata 1:10 based on Magen Avraham 106:2 </ref><br />
#A woman who has limited time for [[Shacharit]] should say parts of [[Tefillah]] according to the order of importance: 1) [[Shmoneh Esrei]] 2) first pasuk of Shema and Emet VeYatsiv before [[Shmoneh Esrei]] 3) Baruch SheAmar, Ashrei, and Yishtabach, 4) Birchot HaShachar, 5) Birkat HaTorah, 6) Birchot [[Kriyat Shema]] and the entire Shema and 7) Pesukei Dezimra. <ref>[[Tefillah]] KeHilchata (chapter 1 note 21). </ref><br />
#According to the Sephardic minhag, women shouldn't recite the bracha of Baruch SheAmer, Yishtabach, or Birchot Kriyat Shema. <ref>Yalkut Yosef (Dinim L'isha V'lbat 8:1-2). [[Tefillah]] KeHilchata (chapter 1 note 21) quotes Rav Ben Tzion Abba Shaul as saying that women may say Pesukei Dezimra and brachot of [[Kriyat Shema]] with [[Shem UMalchut]] and Sh”t Yabia Omer 2:6 holds that these [[brachot]] should be made without [[Shem UMalchut]]. </ref><br />
#The minhag is that women don't say [[Tachanun]]. <ref>Piskei Teshuvot 131:1, [[Tefillah]] KeHilchata 15:5</ref><br />
#According to Sephardim, a woman who doesn't have time should at least say Birchot Hashachar, Birchot HaTorah, and Shemona Esrei. It is also proper for them to also say Shema. <ref>Yalkut Yosef (Otzar Dinim Lisha Velebat p. 68, 77, 104)</ref><br />
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==Children==<br />
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#Once a child knows how to speak one should teach them to say the first pasuk of Shema. <ref>Mishna Brurah 70:7 notes that this does not have to be said in the proper time of shema </ref><br />
#A child of 6 or 7 should be taught to say the brachot of [[Kriyat Shema]], Shema,<ref>Mishna Brachot 20a says that children are exempt from reciting shema. Rashi explains that this refers to children that have reached the age of chinuch. Rabbenu Tam argues that this refers to children that have not reached the age of chinuch, but once they have reached the age of chinuch, they should be taught to say shema. Shulchan Aruch 70:2 quotes both opinions and says it is appropriate to be strict like Rabbenu Tam.<br />
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M.B. 70:6 notes that this means one should train the child to recite shema at the proper time with all the brachot</ref> and [[Shmoneh Esrei]]. <ref>[[Tefillah]] KeHilchata 1:12-13. M.B. 106:5 says this means shachrit and mincha. Rav Simcha Bunim Cohen (Children in Halacha page 19) says that the custom is not to train children to daven mariv. </ref><br />
##If a child cannot pray the entire prayer, the order or priority is Shemoneh Esrei, Kriyat Shema, Birchot Hashachar, and then P'seukei D'zimra.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 19) quotes Chinuch Yisroel page 77</ref><br />
##A child can eat before Shmoneh Esrei in the morning.<ref>M.B. 106:5</ref><br />
#One should teach one's small children to answer [[Amen]] because once a child answers [[Amen]] it has a place in Olam Haba. <ref>Rama 124:7 </ref><br />
#There is a chinuch for a child to daven in a minyan but davening in a group of ten children isn't considered a minyan at all even for chinuch.<ref>Rav Soloveitchik (Nefesh Harav p. 113) explained that for chinuch it needs to be a halachically valid structure for the chinuch to be effective (Ritva Sukkah 2b).<br />
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Rav Moshe Feinstein (Igrot Moshe O.C. 2:98) says that one must stop children if they are doing dvarim shebikdusha with a minyan of children as that is prohibited. </ref><br />
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==Gentiles==<br />
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#Gentiles are not obligated in [[Tefillah]] but if they do pray they fulfill a mitzvah, and are considered to be like a person who is not commanded but volunteers to do so. <ref>Sh”t O.C. Igrot Moshe 2:25 writes that non-Jews are not obligated to pray to Hashem but if they do they fulfill a mitzvah and receive reward as someone who is not commanded but nonetheless, volunteers. See Sh"t HaRambam 148 who writes even regarding [[Brit Milah]] that non-Jews can volunteer to perform a mitzvah.</ref><br />
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==Sources==<br />
<references /><br />
[[Category:Prayer]]</div>Aaschreihttps://halachipedia.com/index.php?title=Tzitzit&diff=23968Tzitzit2019-08-08T00:45:02Z<p>Aaschrei: </p>
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<div>Tzitzit or [[Tzitzis]] (Hebrew: ציצית) are "fringes" worn by Jews on the corners of four-cornered garments, including the Tallit ([[prayer]] shawl) and Tallit Katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men. The details of Tzitzit are described below:<br />
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[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]<br />
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==Source of Requirement==<br />
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#There is a positive Torah commandment to place Tzitzit strands on each corner of a four cornered garment that one wears. <ref>Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.</ref> This obligation extends to any garment with at least 4 corners, for instance, a 5 or 6 cornered garment. <ref>Aruch HaShulchan 10:1 </ref> On such garments with more than 4 corners, one should only attach Tzitzit to four of the corners. <ref>Aruch HaShulchan 10:2 </ref> The corners chosen should be the corners that are the farthest away from each other. <ref>Shulchan Aruch 10:1 </ref> However, bedieved, one may make a bracha on the Tzitzit, even if they were not placed at the farthest corners of the garment. <ref>Mishna Brurah 10:5 </ref><br />
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1</ref> Nevertheless, it is certainly proper and correct to observe this important mitzvah by wearing Tzitzit all day.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Ovadya Yosef in Yechave Daat 4:2. See Mordechai (Menchot no. 945) writes that a person should endeavor to obligate oneself in the mitzvah of tzitzit just like Moshe longed to enter Israel in order to fulfill the mitzvot there (see Gemara Sotah 14a). </ref> Additionally, the accepted minhag is to wear Tzitzit and one should not break from this minhag. <ref>Rav Moshe Feinstein in Igres Moshe 4:4 </ref><br />
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==People Obligated in Tzitzit==<br />
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#The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref><br />
#A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch 17:1</ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Brurah 17:1</ref><br />
#Women are exempt, as wearing Tzitzit is a positive time bound mitzvah.<ref>Rabbi Shimon in Gemara Menachot 43a; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosfot on Kiddushin 31a who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues however, that women still should not do so, since it would appear as arrogant and further that Tzitzit is not a personal obligation anyway. The Mishna Brurah (17:5) elaborates that although women may rely on Tosfot for [[Lulav]] and [[Sukkah]], Tzitzit are different since even men are not required from the Torah except if they wear a four cornered garment. Wearing Tzitzit has both a personal as well as an impersonal aspect of obligation to it, which makes the obligation one which allows for leniencies. It is a personal obligation in the sense that only if one wears the garment does one need to attach Tzitzit and not just when one owns a garment. It is not a personal obligation, since it is not required of one to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men do not really have to wear Tzitzit every day, women certainly should not do so, it appearing arrogant if they do. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2) and Ben Ish Chai (Lech Lecha 3) use similar logic.</ref><br />
#A Katan, or minor child who is less than 13 years old, should wear Tzitzit and make a bracha on it, once he reaches the age of [[chinuch]] <ref>The Shulchan Aruch (17:3) does not specify an exact age, rather the idea is once a child knows how to properly wear the Tzitzit so that two strings are behind him and two in front (Rema 17:3) </ref>.<br />
#The proper age of [[chinuch]] for the mitzvah of Tzitzit is nine years old. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 2 </ref><br />
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===Should Bochrim Wear a Tallit?===<br />
<p class="indent">The Sephardic custom is to wear a Tallit Gadol from the age of [[chinuch]] in mitzvot.<ref>Kaf Hachaim 8:12, Chacham Ovadia Yosef (Yechave Daat 4:2), Chacham Yitzchak Yosef (Yalkut Yosef 17:4). Or Litzion (Chelek 2, 3:7) says that the age is around 5.</ref> Chacham Ovadia adds that this is true even for a boy studying in an Ashkenazi yeshiva.<ref>Rav Eliyahu Bakshi-Doron (Binyan Av Chelek 2, OC 7:1) agrees</ref></p><br />
<p class="indent">However, the minhag for most Ashkenazim seems to be not to wear one until one gets married unless one goes up to the Torah or leads [[prayers]]. Some achronim<ref>Tashbetz Katan 464, Sefer Hamanhig Chelek 2: Hilchot Nisuin pg. 539, and Maharil Hilchot Ishut 10</ref> quote a midrash which learns from the juxtaposition of גדילים תעשה לך and כי יקח איש אשה (Devarim 22:12-13), that a man should not wear a Tallit until he gets married.<ref>Tzitz Eliezer 20:8 notes that the Maharil only meant that before getting married one does not wear a Tallit Gadol, but certainly one should still wear a Tallit Katan (i.e. Tzitzit).</ref> Piskei Teshuvot 8:10 writes that this minhag spread to several countries in Europe including Lithuania and Poland, while in other Ashkenaz communities it did not catch on. Later achronim<ref>Mishna Brurah 17:10 and Shiyarei Knesset Ha-gadol 17:2, cited in Ba'er Heiteiv 17:4, before him</ref> questioned these earlier achronim and simply do not understand why someone who is not married would not fulfill this mitzvah from the Torah of wearing Tzitzit. Rav Y.D. Soloveitchik (quoted in Mipninei Harav pg. 22) says that in the absence of a minhag otherwise, the correct minhag is for an unmarried boy to wear a Tallit Gadol</p><br />
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==Time Requirements==<br />
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#The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light to be able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from a distance of 4 cubits. Both descriptions are equivalent and commonly referred to as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir]. There is a wide range of opinions on precisely what time [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] occurs on a perfect day.<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref> In Jerusalem it is considered to be 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechave Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons. A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes(11x60:12=55min). To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, one would simply need to determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although being a very lenient position, is also well collaborated and accepted.</ref><br />
#If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot [[Brachot]] 1:1; Shulchan Aruch 459:2</ref> However, most modern poskim<ref>Gra 18:5; Mishna Brurah 18:10</ref> qualify that one should not rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Brura 2, 30:1.</ref> and should rather wait at least until the most lenient interpretation of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir].<br />
#One may wear Tzitzit before these times, however one should do so without making a bracha. Only when it becomes the time period known as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] may one make a bracha.<ref>Rema 18:3</ref><br />
#If one inadvertently made a bracha before dawn, one should not repeat another bracha when the correct time arrives.<ref>Mishna Brurah 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Brurah 1, 18:6</ref><br />
#In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Brurah ad loc; Yalkut Yosef Additions 1, 8:5. The exemption at night is based on the pasuk "uritem oto" (Bamidbar 15:39). Rambam Hilchot Tzitzit 3:7 states that this applies to any garment being worn at nighttime. Rosh in Halachot Ketanot hilchot Tzitzit 1 says this refers to any nighttime garment regardless of when it is worn. Ran on Kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt. </ref> One need not be worried about violating Baal Tosef when wishing to wear Tzitzit at night.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref> In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefillat [[Arvit]]:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19, </ref> and therefore it is praiseworthy to do so. <ref>Kitzur Shulchan Aruch of Yalkut Yosef 8:5 </ref><br />
#However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Brurah 18:4; Birkay Yosef 18:1</ref> unless one is the shliach tzibur (cantor) for [[Maariv]] and is not wearing an appropriate outer garment (for example a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Brurah 18:4</ref><br />
#Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if the ceremony is after sunset then he should wear a Tallit Gadol without making a bracha on it.<ref>Halacha Brurah 1, 18:2</ref><br />
#If one took off one’s Tzitzit (Tallit Katan) at night, it is permissible to put it back on at night, however, it is not necessary to put it back on. <ref>Rav Moshe Feinstein in Igrot Moshe YD 2:137. Though see the Taz 581:2 who seems to disagree because of a concern of putting oneself in a situation of Safek [[Brachot]] Lehakel.</ref><br />
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==Material Requirements==<br />
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#Sephardim generally follow the opinion of the Shulchan Aruch<ref>Shulchan Aruch 9:1. This is based on the opinion of Rav Nachman in Gemara Menachot 39b. The Rif (Tzitzit 14a) and Rambam Hilchot Tzitzit 3:2, and Sefer Hamitzvot Aseh 14 all rule in accordance with Rav Nachman. </ref> who holds that only garments made of wool or linen have a Torah obligation to have Tzitzit strings. Accordingly, all other materials only require Tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. If one finds it uncomfortable to wear wool Tzitzit, one may wear Tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 9:1; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref><br />
#Ashkenazim hold like the Rama who holds that all materials are included in the Torah obligation.<ref>This is based on the opinion of Rava in Gemara Menachot 39b that all materials are able to be used to fulfill one's Torah obligation. Tosfot 39b s.v. VeRav cites the opinion of Rashi and Rabbeinu Tam in favor of Rava. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Brurah 9:5. In Halichot Shlomo 3:25, Rav Shlomo Zalman Auerbach is cited as saying that one should try to be strict even in the summertime. </ref> On the other hand, many poskim are lenient in the case when wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igrot Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their Tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Sternbuch cites several reasons that one should be strict and said one cannot learn anything from the rabbis that wore non-wool garments because they had their own reasons. </ref><br />
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbeinu Tam in Gemara [[Shabbat]] 25b</ref> an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for one's Tzitzit, they may be used with a bracha.<ref>Rema and Mishna Brurah ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref><br />
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4</ref><br />
#Along the same lines, some poskim equate leather with synthetic materials, such as polyester (usually used for mesh Tzitzit), nylon, and rayon, and maintain that they are also exempt from Tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi [[Pesach]] Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does one should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref><br />
#Tzitzit strings may not be made from stolen material. <ref>Shulchan Aruch, OC, 11:6 </ref> However, the Rama says that if one turned stolen wool into strings it is permissible to use them bedieved. <ref>Rama on Shulchan Aruch, OC, 11:6 </ref> Everyone agrees that one may not make a bracha on a Tallit made with such Tzitzit. <ref>Halacha Brurah, 11:25 </ref><br />
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.<br />
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==Size Requirements==<br />
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#There are various opinions<ref>This range emanates from the gemara Menachot 40b, where it is dictated that the garment needs to be the size for it to be able to cover the head and majority of a minor. There are different interpretations as to how old the minor is to whom the gemara is referring: The [[Chinuch]] (Shelach: 386) and Bach (16) say the reference is to a 6 or 7 year old, the Tur (16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additionally ambiguity as to whether the majority requirement means that the garment needs to cover the head and then in addition a majority of the child’s body (Radbaz) or if it only needs to cover in total the majority of the child; head included ([[Chinuch]]). Meaning, the question between the Radbaz and Chinuch is whether it would be sufficient if it could cover the child’s head and another 30% to 40% of the rest of it's body, or whether it needs to be able to cover the head and an additional 51% of their body</ref> as to how big the garment needs to be to qualify as a halachically bona fide garment, in order to be able to make a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):<br />
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1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adoma 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref><br />
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1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref><br />
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1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref><br />
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2 [[amot]] by 1 [[amah]]<ref>Siddur of Rabbi Schneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish 3:31 concludes that it is best to follow this size requirement. Likewise, the Mishna Brurah (8:17, 16:4) suggests this size to avoid difference of opinions.</ref><br />
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There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan 16:5</ref><br />
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#Additionally, there are two different opinions for the conversion of one [[amah]], or 6 [[Tefachim]] (fists), to modern [[measurements]]: Rav Chaim Na’eh holds it is 48 cm or 18.9 inches make up an [[amah]], while the Chazon Ish holds it is 57.7 cm or 22.7 inches.<br />
#Additionally, there is a dispute about whether the dimensions include or exclude the center hole within the garment for one’s head and neck. The Mishna Brurah <ref>8:17, 16:4</ref> does not include the neck hole in the measurement, while the Chazon Ish <ref>3:30. <br />
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*Amongst the disputes on how big the Tallit Katan needs to be in order to have fulfilled one's obligation in Tzitzit, there is a question regarding the neck hole. The Mishna Brurah (8:17 and 16:4) assumes that the neck hole in the middle of the Tallit Katan does not count towards the minimum required measure. On the other hand, the [http://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=25 Chazon Ish (O.C. 3:30)] argues that as long as the combined width of the shoulders is greater than the width of the neck hole, the hole is counted towards the required measure (Omed Merubah Al HaParutz).<br />
*He offers two explanations disproving the Mishna Brurah's approach. First, if we take the Mishna Brurah’s understanding to its logical extreme, we cannot count any minute hole (there being many since the garment is woven) making it more difficult to reach the proper size requirements. Additionally, he says if every minute hole does not count, then it should be considered an interruption. Once we consider the holes interruptions, there is no unified area with the proper required measure. The Eshel Avraham (16 s.v. Odot) agrees and infers this from the simple language of the poskim who gave measurement without specifying this distinction.</ref> does.<br />
#Halacha Le'Maaseh:<br />
##Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 [[amot]] (37.8") by 1 [[amah]] (18.9")<ref>Yalkut Yosef 16:1, Halacha Brurah 1, 16:1; and See “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, pp. 8-11.</ref>.<br />
##Ashkenazim: In order to follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.5 [[amah]] (in width) not including the neck hole. <ref>Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear Tzitzit that are 32 by 16 inches not including the neck hole. <ref>Rabbi Neustadt, author of [[Daily Halacha]] Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the [[amah]] which is 21.3 inches per [[amah]] one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref><br />
#The garment with four corners needs to be open at least a majority of the way up. <ref>Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in Tzitzit. <ref>Halacha Brurah 10:20 </ref><br />
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===Shoulder Straps and Sleeves===<br />
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#The cloth going over one's shoulders may not be thin strips but rather must be at least as wide as 3 [[Etzba’ot]]. <ref>Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over one's shoulders may not be thin strips but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 [[Etzba’ot]] wide. </ref><br />
#It is better not to have sleeves on Tzitzit. <ref>Mishna Brurah 16:4 </ref><br />
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==Color Requirements==<br />
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#Some say that the strings of the Tallit should be the same color as the Tallit itself and the Sephardic custom is to hold so.<ref>Ben Ish Chai Noach Halacha 11 </ref> However, Ashkenazim do not have this custom and wear white strings on their Tallit in all cases. <ref>Shulchan Aruch Orach Chaim 9:5 and the Rama </ref><br />
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==Garment Requiremnts==<br />
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#In order for a garment to be obligated to have Tzitzit, the corners must be square and may not be round. <ref>Shulchan Aruch, OC, 10:9 </ref><br />
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==Other Garments==<br />
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#A scarf is exempt from Tzitzit. <ref>Shulchan Aruch 10:11 </ref><br />
#Towels are exempt from Tzitzit. <ref>Beiur Halacha 10: "soder" </ref><br />
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit<ref>Halacha Berura vol. 1 pg. 376 </ref><br />
#If one wears more than one four-cornered garment they are all obligated in Tzitzit but the bracha is only recited on the first one that one puts on. However, if one recited the bracha and only had in mind to wear one four-cornered garment and then changed one's mind and put on another one, one has to recite a new bracha. <ref>Shulchan Aruch 8:12 </ref><br />
#There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable therefore to round off one of the corners, so that it no longer has 4 corners and is therefore definitely not obligated in having Tzitzit attached to it.<ref>Mishna Brurah 18:8</ref> Others say that we are not strict in this case and need not be concerned. <ref>[http://www.yutorah.org/lectures/lecture.cfm/763873/Rabbi_Hershel_Schachter/Shiur_#7_-_Yevamos_-_אילונית Rav Hershel Schachter in a shiur on yutorah.org ("Yevamot 7," min 85)] states that he is not strict when it comes to placing Tzitzit on his blanket. See also another shiur by [http://www.yutorah.org/lectures/lecture.cfm/788501/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Rav Hershel Schachter on yutorah.org ("Hilchot Tzitzit", min 58-60)].<br />
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*The Gemara establishes that the mitzvah of Tzitzit is primarily limited to the daytime. There is a dispute between the Rambam and Rosh whether the Gemara means to restrict the time when the mitzvah applies or to exempt clothing that is usually worn at night. The Tur poses a practical ramification of this dispute. According to the Rosh, who says that clothes which are specified for nighttime use are exempt. Four cornered blankets, since falling under the category of being specified for nighttime use, would therefore not be obligated in having Tzitzit.<br />
*On the other hand, according to the Rambam who holds that the gemara was restricting the time of the mitzvah, it seems if one were to sleep with a blanket in the morning, the blanket would be obligated in Tzitzit. In fact, the Hagahot Maimoniyot (Tzitzit 3:7) records the Rabbenu Eliyahu MeParis's minhag to put Tzitzit on his blanket. Nonetheless, without explaining, the Bet Yosef 18:2 concludes that widespread minhag was not to put Tzitzit on one's blanket.<br />
*In defense of the minhag, the Darkei Moshe 18:2 cites the Mordechai who states that one is only obligated in Tzitzit for clothing one wears (Levisha) and not for clothes that simply cover one's body (Haalah). The Magen Avraham 18:8 cites those who disagree with the Mordechai but explains that it would suffice to round one of the corners in order to exempt the blanket from Tzitzit. See Aruch HaShulchan 18:8 who rejects the Magen Avraham's proof by differentiating between on the one hand covering oneself with clothing, and on the other covering oneself with blankets which are only used for covering oneself and never worn regularly.</ref><br />
#If the majority of a garment's side is open then it must have Tzitzit, but if a minority of a garment's side is open then it is exempt from having Tzitzit. If a garment's side is open only half way then it is a safek and therefore one should tie Tzitzit on it but note that there is an issue of the melacha of transferring on Shabbat with that garment. <ref>Shulchan Aruch, OC, 10:7 </ref><br />
#One should not make a bracha on a garment that is open only half way on it's sides. <ref>Halacha Brurah 10:16 </ref><br />
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==How to Tie Tzitzit==<br />
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#Tzitzit without techelet is tied in four sections with a double knot before and after each section. Between each section one white string is wound around the others. In the first section it is wound 7 times, the next 8 times, then 11 and 13. Altogether there are 5 double-knots and 39 windings.<ref>Shulchan Aruch OC 11:14. Tosfot Menachot 39a s.v. lo writes that we don't have between 7 and 13 sections as does the Rambam because today we don't have techelet. Alternatively, we have between 7 and 13 windings for each section. Mishna Brurah 11:70 explains that the windings add up to 39 which is the gematria of Hashem Eched. Tosfot explains that there are 5 knots between Tzitzit is gematria 600, and together with the 8 strings and 5 knots it represents 613, since Tzitzit is equivalent to all the mitzvot.</ref><br />
#According to the Rambam, Tzitzit with Techelet is tied with one winding of white and two of techelet for each section and there are 7 sections each with a knot before and afterwards. Altogether there are 8 knots and 21 windings.<ref>Rambam (Tzitzit 1:7-8)</ref><br />
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==Tying Requirements==<br />
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#Lechatchilla we are machmir and follow Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14a</ref> for boys beneath the age of 13 and women not to tie Tzitzit for a man whose obligation it is to wear them. Though in principle women and minors are kosher for making kosher Tzitzit, Rabbeinu Tam holds that only the gavra who is obligated in the mitzvah should create the object of the mitzvah. Boys beneath the age of 13 may tie Tzitzit for another boy under the age of 13, since their mitzvah is merely one of [[chinuch]]. <ref>Rabbi Hershel Schachter in Bikvei HaTzoan (p. 10)</ref><br />
#One may tie the Tzitzit strings onto the Tzitzit garment at night, even though one will not recite the bracha until putting them on the next morning. <ref>Sh"t Yabia Omer OC 8:3 </ref><br />
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==Shehecheyanu==<br />
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#If one buys a new Tallit, a [[Shehecheyanu]] is recited. <ref>Shulchan Aruch 22:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> There is a split between Ashkenazi poskim as to whether to say the bracha prior<ref>Baer Heitev 22:2 </ref> to putting on the Tallit or after<ref>Mishna Brurah 22:3 </ref>, Sephardim should say it after. <ref>Birkei Yosef 22:2. </ref><br />
#The bracha may be recited as long as someone is still wearing it for their first time. <ref>Halacha Brurah 22:7, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref><br />
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref><br />
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref><br />
#One who wears a Tallit that has been worn before, even if this is his first time fulfilling the mitzvah does not recite a [[Shehecheyanu]]. <ref>Sh"t Yechave Daat 2:31 </ref><br />
#[[Shehecheyanu]] should not be recited if one acquired a new Tallit Katan. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 6 </ref><br />
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==Borrowed Tallit==<br />
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#If one borrows a Tallit directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one may recite the bracha, because we assume that the owner gave it as a present on condition that it is returned. It is however better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref>Ben Ish Chai Lech Lecha Halacha 5 </ref><br />
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]<br />
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==If One Wears Multiple Pairs of Tzitzit==<br />
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#If one wears multiple pairs of Tzitzit, one can make one bracha on all of them by having in mind to include all pairs in that single bracha. One should be sure to not make a hefsek between putting on the different pairs of Tzitzit. <ref>Shulchan Aruch, Orach Chaim, 8:12 </ref><br />
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==Checking the Tzitzit==<br />
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#One should check one's Tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref>Rambam Hilchot Tzitzit 1:8. Shulchan Aruch 8:9 writes clearly that one must check one's Tzitzit before making the bracha so that one does not make a bracha levatala in case the Tzitzit were ripped. Mishna Brurah 8:21 adds that there is also a need to check the strings close to the Tallit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut. One may rely on the fact that the Tzitzit were kosher the last time they were worn, though it is good to check anyway in order not to run the risk of making a bracha levatalla, Yalkut Yosef does not consider it an obligation. </ref><br />
#One can check the Tzitziyot before putting one's Tallit back in it's case/bag and then does not have to check again in the morning before making the bracha. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref><br />
#If checking the Tzitzit will cause somebody to be late to davening, one may assume that they are kosher and make a bracha. <ref>Sh"t Otzrot Yosef 1:26 </ref><br />
#One should not miss [[Tefillah]] Betzibuur because one was checking one's Tzitzit. As long as one knows the strings were complete the day before one should make the bracha without checking, if the alternative would be missing [[Tefillah]] Betzibbur. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref><br />
#Tzitzit strings which become entangled are still kosher, although it is good to separate them. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref> One should separate the strings of the Tzitzit before making the bracha, however if one is late to shul, then one does not have to. <ref>S”A 8:7, Beiur Halacha s.v. Tzarich writes that surely it is preferable to seperate the Tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one is late to shul one does not have to seperate the strings. </ref><br />
#One may untangle Tzitzit on [[Shabbat]], unless they have never been worn before, in which case it would be considered mitaken. <ref>Sh"t Yabia Omer OC 5:3 </ref><br />
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==If the Strings Ripped==<br />
[[Image:TzitzitEnd.png|right|200px]]<br />
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#If one of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher. However, if 2 of the 8 strings ripped completely from right beneath the knots, the Tzitzit are kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other side), this is assuming that they were tied consistently with the same 4 strings on each side throughout the knotting. (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots).<ref>Kitzur Shulchan Aruch 9:13. If Tzitzit strings ripped: There are two basic opinions which the Shulchan Aruch 12:1 quotes: <br />
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*'''Rosh''': If your Tzitzit tore, all of the strings are allowed to have torn a little bit, as long as each of the 4 double strings still has [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left. Therefore, if 1 string on 1 side completely tears, the Tzitzit would be kosher because the other side of that string is left. Even if 4 strings tear completely on one side, as long as there is [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left of the 4 strings on the other side, the Tzitzit would still be kosher. In other words, the Tzitzit would only be passul if 1 string on both sides of the four strings tear to a length that is shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva]. If you did not make sure that the 4 double strings’ halves were kept separate, so that we cannot be sure that any 2 strings are not from the same string, then if any 2 strings ripped shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] it would be considered passul. What if 2 strings rip to less than kdei aniva, but together they combine to the shiur of kdei aniva, and you are not sure if they came from the same large string? Mishna Brurah 3 says that it is a safek whether we can combine 2 strings to be kdei aniva even if we know they are from the same string, so this makes it a sfek sfeka (maybe they are different strings and even if they are the same, maybe they combine), but still the Pri Megadim says one should be strict because one can easily get kosher Tzitzit. However the Artzos HaChaim is lenient. Mishna Brurah thinks that if one of them is long enough to wind around just one string (which is the Eliya Rabba’s opinion of the shiur of kdei aniva, see next section below,) then one can be lenient. The Chazon Ish (OC 3:14) argues with the premise of the Mishna Brurah who holds that it is a safek if different strings can combine to kdei aniva, he holds they definitely cannot be combined to make up kdei aniva.<br />
*'''Rabbeinu Tam''': Tzitzit comprise 2 [[techelet]] strings and 2 lavan strings. In order for Tzitzit to be kosher, either all of the [[techelet]] (2/4 complete strings) or all of the lavan (2/4 complete strings) must be complete. Therefore, two full strings must be the complete shiur of 12 gudalin. If all the strings were cut to the length of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva], the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is acceptable because there are another 2 complete strings. But if 3 strings tear (again, even if they are kdei aniva,) the Tzitzit are passul because 3 torn strings means there are not 2/4 complete strings remaining.<br />
*The Shulchan Aruch 12:1 says the halacha is really like the Rosh, but if possible (meaning if one can easily find other Tzitzit, whilst making sure not to miss praying together with a [[minyan]] to get them-Mishna Brurah 13) it is good to be concerned and hold like Rabbeinu Tam. Mishna Brurah 12:11 says obviously it is permitted to say a bracha on Tzitzit, which are only kosher according to the Rosh. The Rama 12:1 says the minhag is like Rabbeinu Tam. The Kitzur Shulchan Aruch (9:13) codifies the opinion of the Rosh.</ref><br />
#The amount that is needed to tie a bow [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] is considered by some to be 4 cm. <ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that kdei anivah is 4 cm. Kitzur Shulchan Aruch 9:13 writes that it is supposed to be 4 agudlin.</ref><br />
#If the strings are completely ripped after all of the knots but the strings in the knots section are longer than kdei anivah then in an extenuating circumstance one can use those tzitzit. However, one should not recite a bracha on such tzitzit.<ref>Shulchan Aruch 12:3 writes that the opinion of Rashi is that the kdei anivah is measured from the end of the knots and Tosfot and Rosh hold that it is measured from the beginning of the knots. The halacha is that in an extenuating circumstance one can follow Tosfot but the minhag is like Rashi. Yalkut Yosef OC 12:2 agrees. Mishna Brurah 12:13 writes that in an extenuating circumstance it is kosher but one may not recite a bracha upon them.</ref><br />
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==Laws that Disqualify Tzitzit==<br />
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#If the strings of one's Tzitzit tear but an amount of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] (meaning, enough to tie a knot) is still remaining then the Tzitzit are considered kosher and one may make a bracha on them. However, it is ideal to fix the Tzitzit. <ref>Halacha Brurah 12:1 </ref><br />
#The Shulchan Aruch brings two opinions regarding where the starting point of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] needs to be. Rashi maintains that it is from the last double knot while the Ri maintains that it is from the first double knot. The mainstream custom is to hold like Rashi but one may rely on the opinion of the Ri. The Mishna Brurah and the Halacha Brurah disagree regarding reliance upon the opinion of the Ri. The Mishna Brurah says that one may not make a bracha on these Tzitzit and one may not wear them outside on Shabbat in a place without an eruv. On the contrary, Halacha Brurah says that one may make a bracha on these Tzitzit and one may wear them outside on Shabbat in a place without an eruv. <ref>Shulchan Aruch, OC, 12:3; Mishna Brurah 12:13; Halacha Brurah 12:8 </ref><br />
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==Tuck In or Out==<br />
===Strings===<br />
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#Some Ashkenazim have the minhag to tuck their strings in and some leave them out. <ref>Mishna Brurah 8:26 was strongly against those who wear their Tzitzit in and says that by doing so you are disgracing mitzvot. He adds that if you received a gift from the king you would surely wear it outside to show it off to others. He also says that tucking them out fulfills the pasuk of "u'ritem oto". This is the psak of Shulchan Aruch Harav 8:18, and the Magen Avraham 8:13 based on the Tosafot [[Brachot]] 18a which allows for tucking them in on a dead person because they do no longer have to fulfill "u'ritem oto" if they cannot see. Magen Avraham says this implies that they should normally be out. He says to at least leave them tucked out for the time that it takes to walk four [[amot]]. Aruch HaShulchan OC 8:17, 23:2 mentions that in many communities in eastern Europe they would tuck the strings in and he says that this was an incorrect practice. In Nefesh HaRav page 105 Rabbi Herschel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. </ref> The Sephardi minhag is to wear them tucked in. <ref>Sh"t Yechave Daat 2:1, Sh"t Yaskil Avdi 5:3 and 8:2, Rabbi Shalom Messas in Shemesh U'Magen OC 2:74. Rav Ovadia in Yechave Daat 2:1 quotes opinions that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. Rav Yaakov Hillel writes in Gevurat HaAri page 137 that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Vayashov HaYam vol. 1 Siman 3 at length</ref> A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim or if he is in an Ashkenazi yeshiva and feels uncomfortable being the only one with his Tzitzit tucked in. <ref>Sh"t Otzrot Yosef 1:27, Sh"t Or Litzion 2:2:2, see [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachYomit.co.il)]</ref><br />
#At a cemetery one must tuck in one's strings. <ref>Shulchan Aruch 23:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, laws of Tzitzit in a cemetary, seif 1 </ref><br />
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===Garment===<br />
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#One may wear one's Tzitzit under one's clothes even if it will touch one's skin. <ref>Halacha Brurah 8:33. Sh"t Rivevot Efraim 4:15 quotes several Achronim however who hold that it may be a disgrace to the Tzitzit to sweat onto them directly, and himself allows being lenient on a hot day. Halichot Shlomo 3:11 says that this would not be a disgrace at all. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt than he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. </ref><br />
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==Symbolism of Tzitzit==<br />
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#The five knots of the Tzitzit represent the 5 books of the Torah. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref><br />
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==Washing the Tzitzit and its Garment==<br />
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#One should make sure one's Tzitzit stay clean and wash them often so that they remain white in color. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref><br />
#One may insert the strings of the Tzitzit into pockets, which are then closed for their protection while they are being laundered. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref><br />
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==Sanctity of the Tzitzit==<br />
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#One may remove strings from one pair of Tzitzit in order to be put onto another pair of Tzitzit, however, one may not remove the strings from a pair of Tzitzit if they are not going to be used. <ref>Tosfot ([[Shabbat]] 22a s.v. 22a), Shulchan Aruch 15:1</ref><br />
#The Tur holds that it is permissible to use Tzitzit for any purpose even if the Tzitzit are still intact, however, the Sheiltut disagrees and holds that it is only permissible to use Tzitzit for other purposes if the Tzitzit are no longer intact. <ref>Tur, Orach Chaim, Siman 21 </ref><br />
#It is permitted to use the strings and garment of a Tallit Gadol to make a Tallit Katan. <ref>Mishna Brurah 15:1, Sh"t Otzrot Yosef 1:36 </ref><br />
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref><br />
#One should not enter the bathroom with one's Tallit Gadol. <ref>Shulchan Aruch 21:3, Chayei Adam 11:37, Mishna Brurah 21:14, Shulchan Aruch Harav 21:3. </ref><br />
#It is permitted to enter a bathroom with the Tallit Katan under one's clothing. <ref>Shulchan Aruch 21:3, Kaf Hachayim 21:13. Orchos Rabbanu Chelek 3 page 190 says that one does not have to remove his tzitzit while going to the bathroom. Taz 21:3 says that the talit katan under one's clothing definitely does not have to be taken off as it is covered. Pri Migadim 21:3 says this implies that if the talit katan is above one's clothes, then it should be taken off. He notes that this is not the common practice. </ref><br />
#One should try to prevent one's strings from touching the ground. <ref>Shulchan Aruch 21:4, Baer Heitev 21:5, Shaare Teshuva 21:5, Shulchan Aruch Harav 21:5 </ref><br />
#If Tzitzit fringes broke, it is permissible to throw them into the garbage because Tzitzit do not have intrinsic holiness. <ref>Shulchan Aruch 21:1 </ref><br />
#As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit. <ref>Shulchan Aruch 21:1 </ref><br />
#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref><br />
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==Tallit Gadol==<br />
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#The minhag for Sephardim is to start wearing a Tallit Gadol from the age of [[chinuch]] in mitzvot. <ref>Kaf Hachayim 8:12, Yechave Daat 4:36. Halacha Brurah 17:3 says that this age begins once the child can participate in the [[prayers]] in the shul. </ref> The minhag for most Ashkenazim is not to wear one until one gets married. <ref>Keztot Hashulchan 7:7, Eliya Rabba 17:3, Tashbetz Katan 462 based on a Maharil in Hilchot Nisuin. </ref> However in Western-European communities the minhag is to wear it after the child's bar mitzvah. <ref>The Piskei Teshuvot 8:10 writes that the minhag of not wearing a Tallit before [[marriage]] spread in Eastern Europe including Lithuania and Poland, however, in Western Europe, specifically Hungry, the minhag was not widely accepted. See Mishna Brurah 17:10 who questions the Maharil simply because he does not understand why someone who is not yet married should not fulfill the mitzvah of Tzitzit.</ref><br />
##A Sephardic boy studying in an Ashkenazi yeshiva should continue his minhag of wearing a Tallit Gadol. <ref>Yechave Daat 4:36 </ref><br />
#One should unfold the Tallit before making the bracha so that there will not be any interruption between the bracha and wrapping onself in the garment. <ref>Kaf Hachayim 206:4 </ref> If one made an interruption before placing the Tallit on one's head, one should recite a new bracha, but if the interruption occured only after placing it on one's head one does not recite a new bracha. <ref>Kaf Hachayim 8:39. He adds that if one hears [[kaddish]], [[kedusha]], or anything else that one would be required to answer to, one is permitted to do so. </ref><br />
#The bracha should be recited before wrapping oneself in the Tallit Gadol, but if one forgot one may recite it as long as it is still on one. <ref>Shulchan Aruch 8:10 </ref><br />
#One should not write a pasuk or the bracha on one's Tallit Gadol <ref>Shulchan Aruch YD 283:4. [http://www.hebrewbooks.org/pdfpager.aspx?req=23523&st=&pgnum=32 Rambam Sh"t Pe'er Hador 7] writes that it is a sin to embroder a pasuk on a talit and if one does it should be torn and put in geniza. He gives three reasons: 1) It is forbidden to write a pasuk without writing the whole parsha. 2) Since it is permitted to bring a tallit into a bathroom or use it to cover something dirty you might use this tallit but since it has a pasuk on it it is forbidden. 3) It isn't the minhag. Furthermore, it is an inappropriate use of Ketav Ashurit.</ref>, but one may keep the Tallit if one got one that had the bracha or pasuk on it, but should be more careful with it. <ref>Kaf Hachayim 24:24 </ref><br />
#The bracha and the wrapping of the Tallit Gadol should be done standing up. <ref>Shulchan Aruch 8:1 </ref> If one is weak or sick one can recite the bracha and wrap oneself in it while seated. <ref>Halacha Brurah 8:3 </ref><br />
#If one said the bracha "all mitzvat Tzitzit" on the Tallit Gadol instead of "lihitaatef biTzitzit" one has nevertheless fulfilled one's obligation. The same would be true if one recited "lihitaatef biTzitzit" on the Tallit Katan. <ref>Kaf Hachayim 8:21, although the Minhag Sepharad is not to recite a bracha on the Tallit Katan but rather to exempt it with the bracha on the Tallit Gadol, Ben Ish Chai Bereishit halacha 2. </ref><br />
#If one removes one's Tallit and plans on putting it back on within half an hour, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref><br />
#If one's Tallit Gadol fell off and to the floor, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer YD 3:17:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 22 </ref><br />
#The Tallit Gadol should be removed after the [[Tefillin]]. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 40. </ref><br />
#One should wear the Tallit with two corners in front and two in the back so that one is surrounded by mitzvot. <ref>Shulchan Aruch, Orach Chaim, 8:4 </ref><br />
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==Text of the Bracha==<br />
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#The bracha for a Tallit Gadol is "LeHitatef BeTzitzit". <ref>Shulchan Aruch 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit, Kitzur Shulchan Aruch Yalkut Yosef 8:13 </ref> If one mistakenly recited al mitzvat tzitzit on tallit gadol he has nevertheless fulfilled his obligation.<ref>Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref><br />
#For a pair of Tzitzit, according to Ashkenazim, the bracha is "Al Mitzvat Tzitzit", while according to Sephardim, if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".<ref>Shulchan Aruch 8:6 writes that for Tzitzit one can say "LeHitatef BeTzitzit". Rama argues that for Tzitzit one should say "Al Mitzvat Tzitzit". Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".</ref><br />
#The text of the bracha of "LeHitatef BeTzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.<br />
#The text of the bracha of "Al Mitzvat Tzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.<br />
#One should recite the beracha while standing, <ref>Kitzur Shulchan Aruch Yalkut Yosef 8:16 </ref> but one who does so while sitting has fulfilled his obligation. <ref>Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref><br />
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==Laws regarding the Bracha on Tzitzit==<br />
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#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref><br />
#If one did not recite the bracha beforehand, one may recite the bracha the entire time one is wearing the Tzitzit.<ref>Rosh (Sukkah 4:3)</ref><br />
#If ones Tallit falls, one may put it back on without reciting a new bracha as long as the entire Tallit did not fall. <ref>Shulchan Aruch, OC, 8:15 </ref><br />
#If one removes one's Tallit and had in mind to put it back on then one is not obligated in making a new bracha when one puts it back on. <ref>Kaf Hachaim, 8:52, which contradicts Shulchan Aruch, OC, 8:14 </ref><br />
#If one wore one's Tallit during the night, one must take it off, recite a new bracha on it, and then put it back on once it is daytime. <ref>Shulchan Aruch, OC, 8:16 </ref><br />
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==Links==<br />
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*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]<br />
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter<br />
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==Sources== <br />
{{Reflist|2}}<br />
[[Category:Orach Chaim]]<br />
<references /></div>Aaschreihttps://halachipedia.com/index.php?title=Tzitzit&diff=23967Tzitzit2019-08-08T00:41:05Z<p>Aaschrei: </p>
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<div>Tzitzit or [[Tzitzis]] (Hebrew: ציצית) are "fringes" worn by Jews on the corners of four-cornered garments, including the Tallit ([[prayer]] shawl) and Tallit Katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men. The details of Tzitzit are described below:<br />
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[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]<br />
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==Source of Requirement==<br />
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#There is a positive Torah commandment to place Tzitzit strands on each corner of a four cornered garment that one wears. <ref>Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.</ref> This obligation extends to any garment with at least 4 corners, for instance, a 5 or 6 cornered garment. <ref>Aruch HaShulchan 10:1 </ref> On such garments with more than 4 corners, one should only attach Tzitzit to four of the corners. <ref>Aruch HaShulchan 10:2 </ref> The corners chosen should be the corners that are the farthest away from each other. <ref>Shulchan Aruch 10:1 </ref> However, bedieved, one may make a bracha on the Tzitzit, even if they were not placed at the farthest corners of the garment. <ref>Mishna Brurah 10:5 </ref><br />
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1</ref> Nevertheless, it is certainly proper and correct to observe this important mitzvah by wearing Tzitzit all day.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Ovadya Yosef in Yechave Daat 4:2. See Mordechai (Menchot no. 945) writes that a person should endeavor to obligate oneself in the mitzvah of tzitzit just like Moshe longed to enter Israel in order to fulfill the mitzvot there (see Gemara Sotah 14a). </ref> Additionally, the accepted minhag is to wear Tzitzit and one should not break from this minhag. <ref>Rav Moshe Feinstein in Igres Moshe 4:4 </ref><br />
<br />
==People Obligated in Tzitzit==<br />
<br />
#The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref><br />
#A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch 17:1</ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Brurah 17:1</ref><br />
#Women are exempt, as wearing Tzitzit is a positive time bound mitzvah.<ref>Rabbi Shimon in Gemara Menachot 43a; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosfot on Kiddushin 31a who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues however, that women still should not do so, since it would appear as arrogant and further that Tzitzit is not a personal obligation anyway. The Mishna Brurah (17:5) elaborates that although women may rely on Tosfot for [[Lulav]] and [[Sukkah]], Tzitzit are different since even men are not required from the Torah except if they wear a four cornered garment. Wearing Tzitzit has both a personal as well as an impersonal aspect of obligation to it, which makes the obligation one which allows for leniencies. It is a personal obligation in the sense that only if one wears the garment does one need to attach Tzitzit and not just when one owns a garment. It is not a personal obligation, since it is not required of one to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men do not really have to wear Tzitzit every day, women certainly should not do so, it appearing arrogant if they do. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2) and Ben Ish Chai (Lech Lecha 3) use similar logic.</ref><br />
#A Katan, or minor child who is less than 13 years old, should wear Tzitzit and make a bracha on it, once he reaches the age of [[chinuch]] <ref>The Shulchan Aruch (17:3) does not specify an exact age, rather the idea is once a child knows how to properly wear the Tzitzit so that two strings are behind him and two in front (Rema 17:3) </ref>.<br />
#The proper age of [[chinuch]] for the mitzvah of Tzitzit is nine years old. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 2 </ref><br />
<br />
===Should Bochrim Wear a Tallit?===<br />
<p class="indent">The Sephardic custom is to wear a Tallit Gadol from the age of [[chinuch]] in mitzvot.<ref>Kaf Hachaim 8:12, Chacham Ovadia Yosef (Yechave Daat 4:2), Chacham Yitzchak Yosef (Yalkut Yosef 17:4). Or Litzion (Chelek 2, 3:7) says that the age is around 5.</ref> Chacham Ovadia adds that this is true even for a boy studying in an Ashkenazi yeshiva.<ref>Rav Eliyahu Bakshi-Doron (Binyan Av Chelek 2, OC 7:1) agrees</ref></p><br />
<p class="indent">However, the minhag for most Ashkenazim seems to be not to wear one until one gets married unless one goes up to the Torah or leads [[prayers]]. Some achronim<ref>Tashbetz Katan 464, Sefer Hamanhig Chelek 2: Hilchot Nisuin pg. 539, and Maharil Hilchot Ishut 10</ref> quote a midrash which learns from the juxtaposition of גדילים תעשה לך and כי יקח איש אשה (Devarim 22:12-13), that a man should not wear a Tallit until he gets married.<ref>Tzitz Eliezer 20:8 notes that the Maharil only meant that before getting married one does not wear a Tallit Gadol, but certainly one should still wear a Tallit Katan (i.e. Tzitzit).</ref> Piskei Teshuvot 8:10 writes that this minhag spread to several countries in Europe including Lithuania and Poland, while in other Ashkenaz communities it did not catch on. Later achronim<ref>Mishna Brurah 17:10 and Shiyarei Knesset Ha-gadol 17:2, cited in Ba'er Heiteiv 17:4, before him</ref> questioned these earlier achronim and simply do not understand why someone who is not married would not fulfill this mitzvah from the Torah of wearing Tzitzit. Rav Y.D. Soloveitchik (quoted in Mipninei Harav pg. 22) says that in the absence of a minhag otherwise, the correct minhag is for an unmarried boy to wear a Tallit Gadol</p><br />
<br />
==Time Requirements==<br />
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#The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light to be able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from a distance of 4 cubits. Both descriptions are equivalent and commonly referred to as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir]. There is a wide range of opinions on precisely what time [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] occurs on a perfect day.<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref> In Jerusalem it is considered to be 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechave Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons. A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes(11x60:12=55min). To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, one would simply need to determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although being a very lenient position, is also well collaborated and accepted.</ref><br />
#If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot [[Brachot]] 1:1; Shulchan Aruch 459:2</ref> However, most modern poskim<ref>Gra 18:5; Mishna Brurah 18:10</ref> qualify that one should not rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Brura 2, 30:1.</ref> and should rather wait at least until the most lenient interpretation of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir].<br />
#One may wear Tzitzit before these times, however one should do so without making a bracha. Only when it becomes the time period known as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] may one make a bracha.<ref>Rema 18:3</ref><br />
#If one inadvertently made a bracha before dawn, one should not repeat another bracha when the correct time arrives.<ref>Mishna Brurah 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Brurah 1, 18:6</ref><br />
#In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Brurah ad loc; Yalkut Yosef Additions 1, 8:5. The exemption at night is based on the pasuk "uritem oto" (Bamidbar 15:39). Rambam Hilchot Tzitzit 3:7 states that this applies to any garment being worn at nighttime. Rosh in Halachot Ketanot hilchot Tzitzit 1 says this refers to any nighttime garment regardless of when it is worn. Ran on Kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt. </ref> One need not be worried about violating Baal Tosef when wishing to wear Tzitzit at night.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref> In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefillat [[Arvit]]:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19, </ref> and therefore it is praiseworthy to do so. <ref>Kitzur Shulchan Aruch of Yalkut Yosef 8:5 </ref><br />
#However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Brurah 18:4; Birkay Yosef 18:1</ref> unless one is the shliach tzibur (cantor) for [[Maariv]] and is not wearing an appropriate outer garment (for example a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Brurah 18:4</ref><br />
#Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if the ceremony is after sunset then he should wear a Tallit Gadol without making a bracha on it.<ref>Halacha Brurah 1, 18:2</ref><br />
#If one took off one’s Tzitzit (Tallit Katan) at night, it is permissible to put it back on at night, however, it is not necessary to put it back on. <ref>Rav Moshe Feinstein in Igrot Moshe YD 2:137. Though see the Taz 581:2 who seems to disagree because of a concern of putting oneself in a situation of Safek [[Brachot]] Lehakel.</ref><br />
<br />
==Material Requirements==<br />
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#Sephardim generally follow the opinion of the Shulchan Aruch<ref>Shulchan Aruch 9:1. This is based on the opinion of Rav Nachman in Gemara Menachot 39b. The Rif (Tzitzit 14a) and Rambam Hilchot Tzitzit 3:2, and Sefer Hamitzvot Aseh 14 all rule in accordance with Rav Nachman. </ref> who holds that only garments made of wool or linen have a Torah obligation to have Tzitzit strings. Accordingly, all other materials only require Tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. If one finds it uncomfortable to wear wool Tzitzit, one may wear Tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 9:1; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref><br />
#Ashkenazim hold like the Rama who holds that all materials are included in the Torah obligation.<ref>This is based on the opinion of Rava in Gemara Menachot 39b that all materials are able to be used to fulfill one's Torah obligation. Tosfot 39b s.v. VeRav cites the opinion of Rashi and Rabbeinu Tam in favor of Rava. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Brurah 9:5. In Halichot Shlomo 3:25, Rav Shlomo Zalman Auerbach is cited as saying that one should try to be strict even in the summertime. </ref> On the other hand, many poskim are lenient in the case when wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igrot Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their Tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Sternbuch cites several reasons that one should be strict and said one cannot learn anything from the rabbis that wore non-wool garments because they had their own reasons. </ref><br />
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbeinu Tam in Gemara [[Shabbat]] 25b</ref> an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for one's Tzitzit, they may be used with a bracha.<ref>Rema and Mishna Brurah ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref><br />
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4</ref><br />
#Along the same lines, some poskim equate leather with synthetic materials, such as polyester (usually used for mesh Tzitzit), nylon, and rayon, and maintain that they are also exempt from Tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi [[Pesach]] Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does one should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref><br />
#Tzitzit strings may not be made from stolen material. <ref>Shulchan Aruch, OC, 11:6 </ref> However, the Rama says that if one turned stolen wool into strings it is permissible to use them bedieved. <ref>Rama on Shulchan Aruch, OC, 11:6 </ref> Everyone agrees that one may not make a bracha on a Tallit made with such Tzitzit. <ref>Halacha Brurah, 11:25 </ref><br />
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.<br />
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==Size Requirements==<br />
<br />
#There are various opinions<ref>This range emanates from the gemara Menachot 40b, where it is dictated that the garment needs to be the size for it to be able to cover the head and majority of a minor. There are different interpretations as to how old the minor is to whom the gemara is referring: The [[Chinuch]] (Shelach: 386) and Bach (16) say the reference is to a 6 or 7 year old, the Tur (16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additionally ambiguity as to whether the majority requirement means that the garment needs to cover the head and then in addition a majority of the child’s body (Radbaz) or if it only needs to cover in total the majority of the child; head included ([[Chinuch]]). Meaning, the question between the Radbaz and Chinuch is whether it would be sufficient if it could cover the child’s head and another 30% to 40% of the rest of it's body, or whether it needs to be able to cover the head and an additional 51% of their body</ref> as to how big the garment needs to be to qualify as a halachically bona fide garment, in order to be able to make a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):<br />
<br />
1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adoma 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref><br />
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1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref><br />
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1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref><br />
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2 [[amot]] by 1 [[amah]]<ref>Siddur of Rabbi Schneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish 3:31 concludes that it is best to follow this size requirement. Likewise, the Mishna Brurah (8:17, 16:4) suggests this size to avoid difference of opinions.</ref><br />
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There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan 16:5</ref><br />
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#Additionally, there are two different opinions for the conversion of one [[amah]], or 6 [[Tefachim]] (fists), to modern [[measurements]]: Rav Chaim Na’eh holds it is 48 cm or 18.9 inches make up an [[amah]], while the Chazon Ish holds it is 57.7 cm or 22.7 inches.<br />
#Additionally, there is a dispute about whether the dimensions include or exclude the center hole within the garment for one’s head and neck. The Mishna Brurah <ref>8:17, 16:4</ref> does not include the neck hole in the measurement, while the Chazon Ish <ref>3:30. <br />
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*Amongst the disputes on how big the Tallit Katan needs to be in order to have fulfilled one's obligation in Tzitzit, there is a question regarding the neck hole. The Mishna Brurah (8:17 and 16:4) assumes that the neck hole in the middle of the Tallit Katan does not count towards the minimum required measure. On the other hand, the [http://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=25 Chazon Ish (O.C. 3:30)] argues that as long as the combined width of the shoulders is greater than the width of the neck hole, the hole is counted towards the required measure (Omed Merubah Al HaParutz).<br />
*He offers two explanations disproving the Mishna Brurah's approach. First, if we take the Mishna Brurah’s understanding to its logical extreme, we cannot count any minute hole (there being many since the garment is woven) making it more difficult to reach the proper size requirements. Additionally, he says if every minute hole does not count, then it should be considered an interruption. Once we consider the holes interruptions, there is no unified area with the proper required measure. The Eshel Avraham (16 s.v. Odot) agrees and infers this from the simple language of the poskim who gave measurement without specifying this distinction.</ref> does.<br />
#Halacha Le'Maaseh:<br />
##Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 [[amot]] (37.8") by 1 [[amah]] (18.9")<ref>Yalkut Yosef 16:1, Halacha Brurah 1, 16:1; and See “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, pp. 8-11.</ref>.<br />
##Ashkenazim: In order to follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.5 [[amah]] (in width) not including the neck hole. <ref>Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear Tzitzit that are 32 by 16 inches not including the neck hole. <ref>Rabbi Neustadt, author of [[Daily Halacha]] Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the [[amah]] which is 21.3 inches per [[amah]] one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref><br />
#The garment with four corners needs to be open at least a majority of the way up. <ref>Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in Tzitzit. <ref>Halacha Brurah 10:20 </ref><br />
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===Shoulder Straps and Sleeves===<br />
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#The cloth going over one's shoulders may not be thin strips but rather must be at least as wide as 3 [[Etzba’ot]]. <ref>Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over one's shoulders may not be thin strips but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 [[Etzba’ot]] wide. </ref><br />
#It is better not to have sleeves on Tzitzit. <ref>Mishna Brurah 16:4 </ref><br />
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==Color Requirements==<br />
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#Some say that the strings of the Tallit should be the same color as the Tallit itself and the Sephardic custom is to hold so.<ref>Ben Ish Chai Noach Halacha 11 </ref> However, Ashkenazim do not have this custom and wear white strings on their Tallit in all cases. <ref>Shulchan Aruch Orach Chaim 9:5 and the Rama </ref><br />
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==Garment Requiremnts==<br />
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#In order for a garment to be obligated to have Tzitzit, the corners must be square and may not be round. <ref>Shulchan Aruch, OC, 10:9 </ref><br />
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==Other Garments==<br />
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#A scarf is exempt from Tzitzit. <ref>Shulchan Aruch 10:11 </ref><br />
#Towels are exempt from Tzitzit. <ref>Beiur Halacha 10: "soder" </ref><br />
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit<ref>Halacha Berura vol. 1 pg. 376 </ref><br />
#If one wears more than one four-cornered garment they are all obligated in Tzitzit but the bracha is only recited on the first one that one puts on. However, if one recited the bracha and only had in mind to wear one four-cornered garment and then changed one's mind and put on another one, one has to recite a new bracha. <ref>Shulchan Aruch 8:12 </ref><br />
#There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable therefore to round off one of the corners, so that it no longer has 4 corners and is therefore definitely not obligated in having Tzitzit attached to it.<ref>Mishna Brurah 18:8</ref> Others say that we are not strict in this case and need not be concerned. <ref>[http://www.yutorah.org/lectures/lecture.cfm/763873/Rabbi_Hershel_Schachter/Shiur_#7_-_Yevamos_-_אילונית Rav Hershel Schachter in a shiur on yutorah.org ("Yevamot 7," min 85)] states that he is not strict when it comes to placing Tzitzit on his blanket. See also another shiur by [http://www.yutorah.org/lectures/lecture.cfm/788501/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Rav Hershel Schachter on yutorah.org ("Hilchot Tzitzit", min 58-60)].<br />
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*The Gemara establishes that the mitzvah of Tzitzit is primarily limited to the daytime. There is a dispute between the Rambam and Rosh whether the Gemara means to restrict the time when the mitzvah applies or to exempt clothing that is usually worn at night. The Tur poses a practical ramification of this dispute. According to the Rosh, who says that clothes which are specified for nighttime use are exempt. Four cornered blankets, since falling under the category of being specified for nighttime use, would therefore not be obligated in having Tzitzit.<br />
*On the other hand, according to the Rambam who holds that the gemara was restricting the time of the mitzvah, it seems if one were to sleep with a blanket in the morning, the blanket would be obligated in Tzitzit. In fact, the Hagahot Maimoniyot (Tzitzit 3:7) records the Rabbenu Eliyahu MeParis's minhag to put Tzitzit on his blanket. Nonetheless, without explaining, the Bet Yosef 18:2 concludes that widespread minhag was not to put Tzitzit on one's blanket.<br />
*In defense of the minhag, the Darkei Moshe 18:2 cites the Mordechai who states that one is only obligated in Tzitzit for clothing one wears (Levisha) and not for clothes that simply cover one's body (Haalah). The Magen Avraham 18:8 cites those who disagree with the Mordechai but explains that it would suffice to round one of the corners in order to exempt the blanket from Tzitzit. See Aruch HaShulchan 18:8 who rejects the Magen Avraham's proof by differentiating between on the one hand covering oneself with clothing, and on the other covering oneself with blankets which are only used for covering oneself and never worn regularly.</ref><br />
#If the majority of a garment's side is open then it must have Tzitzit, but if a minority of a garment's side is open then it is exempt from having Tzitzit. If a garment's side is open only half way then it is a safek and therefore one should tie Tzitzit on it but note that there is an issue of the melacha of transferring on Shabbat with that garment. <ref>Shulchan Aruch, OC, 10:7 </ref><br />
#One should not make a bracha on a garment that is open only half way on it's sides. <ref>Halacha Brurah 10:16 </ref><br />
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==How to Tie Tzitzit==<br />
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#Tzitzit without techelet is tied in four sections with a double knot before and after each section. Between each section one white string is wound around the others. In the first section it is wound 7 times, the next 8 times, then 11 and 13. Altogether there are 5 double-knots and 39 windings.<ref>Shulchan Aruch OC 11:14. Tosfot Menachot 39a s.v. lo writes that we don't have between 7 and 13 sections as does the Rambam because today we don't have techelet. Alternatively, we have between 7 and 13 windings for each section. Mishna Brurah 11:70 explains that the windings add up to 39 which is the gematria of Hashem Eched. Tosfot explains that there are 5 knots between Tzitzit is gematria 600, and together with the 8 strings and 5 knots it represents 613, since Tzitzit is equivalent to all the mitzvot.</ref><br />
#According to the Rambam, Tzitzit with Techelet is tied with one winding of white and two of techelet for each section and there are 7 sections each with a knot before and afterwards. Altogether there are 8 knots and 21 windings.<ref>Rambam (Tzitzit 1:7-8)</ref><br />
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==Tying Requirements==<br />
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#Lechatchilla we are machmir and follow Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14a</ref> for boys beneath the age of 13 and women not to tie Tzitzit for a man whose obligation it is to wear them. Though in principle women and minors are kosher for making kosher Tzitzit, Rabbeinu Tam holds that only the gavra who is obligated in the mitzvah should create the object of the mitzvah. Boys beneath the age of 13 may tie Tzitzit for another boy under the age of 13, since their mitzvah is merely one of [[chinuch]]. <ref>Rabbi Hershel Schachter in Bikvei HaTzoan (p. 10)</ref><br />
#One may tie the Tzitzit strings onto the Tzitzit garment at night, even though one will not recite the bracha until putting them on the next morning. <ref>Sh"t Yabia Omer OC 8:3 </ref><br />
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==Shehecheyanu==<br />
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#If one buys a new Tallit, a [[Shehecheyanu]] is recited. <ref>Shulchan Aruch 22:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> There is a split between Ashkenazi poskim as to whether to say the bracha prior<ref>Baer Heitev 22:2 </ref> to putting on the Tallit or after<ref>Mishna Brurah 22:3 </ref>, Sephardim should say it after. <ref>Birkei Yosef 22:2. </ref><br />
#The bracha may be recited as long as someone is still wearing it for their first time. <ref>Halacha Brurah 22:7, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref><br />
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref><br />
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref><br />
#One who wears a Tallit that has been worn before, even if this is his first time fulfilling the mitzvah does not recite a [[Shehecheyanu]]. <ref>Sh"t Yechave Daat 2:31 </ref><br />
#[[Shehecheyanu]] should not be recited if one acquired a new Tallit Katan. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 6 </ref><br />
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==Borrowed Tallit==<br />
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#If one borrows a Tallit directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one may recite the bracha, because we assume that the owner gave it as a present on condition that it is returned. It is however better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref>Ben Ish Chai Lech Lecha Halacha 5 </ref><br />
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]<br />
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==If One Wears Multiple Pairs of Tzitzit==<br />
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#If one wears multiple pairs of Tzitzit, one can make one bracha on all of them by having in mind to include all pairs in that single bracha. One should be sure to not make a hefsek between putting on the different pairs of Tzitzit. <ref>Shulchan Aruch, Orach Chaim, 8:12 </ref><br />
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==Checking the Tzitzit==<br />
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#One should check one's Tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref>Rambam Hilchot Tzitzit 1:8. Shulchan Aruch 8:9 writes clearly that one must check one's Tzitzit before making the bracha so that one does not make a bracha levatala in case the Tzitzit were ripped. Mishna Brurah 8:21 adds that there is also a need to check the strings close to the Tallit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut. One may rely on the fact that the Tzitzit were kosher the last time they were worn, though it is good to check anyway in order not to run the risk of making a bracha levatalla, Yalkut Yosef does not consider it an obligation. </ref><br />
#One can check the Tzitziyot before putting one's Tallit back in it's case/bag and then does not have to check again in the morning before making the bracha. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref><br />
#If checking the Tzitzit will cause somebody to be late to davening, one may assume that they are kosher and make a bracha. <ref>Sh"t Otzrot Yosef 1:26 </ref><br />
#One should not miss [[Tefillah]] Betzibuur because one was checking one's Tzitzit. As long as one knows the strings were complete the day before one should make the bracha without checking, if the alternative would be missing [[Tefillah]] Betzibbur. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref><br />
#Tzitzit strings which become entangled are still kosher, although it is good to separate them. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref> One should separate the strings of the Tzitzit before making the bracha, however if one is late to shul, then one does not have to. <ref>S”A 8:7, Beiur Halacha s.v. Tzarich writes that surely it is preferable to seperate the Tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one is late to shul one does not have to seperate the strings. </ref><br />
#One may untangle Tzitzit on [[Shabbat]], unless they have never been worn before, in which case it would be considered mitaken. <ref>Sh"t Yabia Omer OC 5:3 </ref><br />
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==If the Strings Ripped==<br />
[[Image:TzitzitEnd.png|right|200px]]<br />
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#If one of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher. However, if 2 of the 8 strings ripped completely from right beneath the knots, the Tzitzit are kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other side), this is assuming that they were tied consistently with the same 4 strings on each side throughout the knotting. (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots).<ref>Kitzur Shulchan Aruch 9:13. If Tzitzit strings ripped: There are two basic opinions which the Shulchan Aruch 12:1 quotes: <br />
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*'''Rosh''': If your Tzitzit tore, all of the strings are allowed to have torn a little bit, as long as each of the 4 double strings still has [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left. Therefore, if 1 string on 1 side completely tears, the Tzitzit would be kosher because the other side of that string is left. Even if 4 strings tear completely on one side, as long as there is [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left of the 4 strings on the other side, the Tzitzit would still be kosher. In other words, the Tzitzit would only be passul if 1 string on both sides of the four strings tear to a length that is shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva]. If you did not make sure that the 4 double strings’ halves were kept separate, so that we cannot be sure that any 2 strings are not from the same string, then if any 2 strings ripped shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] it would be considered passul. What if 2 strings rip to less than kdei aniva, but together they combine to the shiur of kdei aniva, and you are not sure if they came from the same large string? Mishna Brurah 3 says that it is a safek whether we can combine 2 strings to be kdei aniva even if we know they are from the same string, so this makes it a sfek sfeka (maybe they are different strings and even if they are the same, maybe they combine), but still the Pri Megadim says one should be strict because one can easily get kosher Tzitzit. However the Artzos HaChaim is lenient. Mishna Brurah thinks that if one of them is long enough to wind around just one string (which is the Eliya Rabba’s opinion of the shiur of kdei aniva, see next section below,) then one can be lenient. The Chazon Ish (OC 3:14) argues with the premise of the Mishna Brurah who holds that it is a safek if different strings can combine to kdei aniva, he holds they definitely cannot be combined to make up kdei aniva.<br />
*'''Rabbeinu Tam''': Tzitzit comprise 2 [[techelet]] strings and 2 lavan strings. In order for Tzitzit to be kosher, either all of the [[techelet]] (2/4 complete strings) or all of the lavan (2/4 complete strings) must be complete. Therefore, two full strings must be the complete shiur of 12 gudalin. If all the strings were cut to the length of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva], the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is acceptable because there are another 2 complete strings. But if 3 strings tear (again, even if they are kdei aniva,) the Tzitzit are passul because 3 torn strings means there are not 2/4 complete strings remaining.<br />
*The Shulchan Aruch 12:1 says the halacha is really like the Rosh, but if possible (meaning if one can easily find other Tzitzit, whilst making sure not to miss praying together with a [[minyan]] to get them-Mishna Brurah 13) it is good to be concerned and hold like Rabbeinu Tam. Mishna Brurah 12:11 says obviously it is permitted to say a bracha on Tzitzit, which are only kosher according to the Rosh. The Rama 12:1 says the minhag is like Rabbeinu Tam. The Kitzur Shulchan Aruch (9:13) codifies the opinion of the Rosh.</ref><br />
#The amount that is needed to tie a bow [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] is considered by some to be 4 cm. <ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that kdei anivah is 4 cm. Kitzur Shulchan Aruch 9:13 writes that it is supposed to be 4 agudlin.</ref><br />
#If the strings are completely ripped after all of the knots but the strings in the knots section are longer than kdei anivah then in an extenuating circumstance one can use those tzitzit. However, one should not recite a bracha on such tzitzit.<ref>Shulchan Aruch 12:3 writes that the opinion of Rashi is that the kdei anivah is measured from the end of the knots and Tosfot and Rosh hold that it is measured from the beginning of the knots. The halacha is that in an extenuating circumstance one can follow Tosfot but the minhag is like Rashi. Yalkut Yosef OC 12:2 agrees. Mishna Brurah 12:13 writes that in an extenuating circumstance it is kosher but one may not recite a bracha upon them.</ref><br />
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==Laws that Disqualify Tzitzit==<br />
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#If the strings of one's Tzitzit tear but an amount of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] (meaning, enough to tie a knot) is still remaining then the Tzitzit are considered kosher and one may make a bracha on them. However, it is ideal to fix the Tzitzit. <ref>Halacha Brurah 12:1 </ref><br />
#The Shulchan Aruch brings two opinions regarding where the starting point of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] needs to be. Rashi maintains that it is from the last double knot while the Ri maintains that it is from the first double knot. The mainstream custom is to hold like Rashi but one may rely on the opinion of the Ri. The Mishna Brurah and the Halacha Brurah disagree regarding reliance upon the opinion of the Ri. The Mishna Brurah says that one may not make a bracha on these Tzitzit and one may not wear them outside on Shabbat in a place without an eruv. On the contrary, Halacha Brurah says that one may make a bracha on these Tzitzit and one may wear them outside on Shabbat in a place without an eruv. <ref>Shulchan Aruch, OC, 12:3; Mishna Brurah 12:13; Halacha Brurah 12:8 </ref><br />
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==Tuck In or Out==<br />
===Strings===<br />
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#Some Ashkenazim have the minhag to tuck their strings in and some leave them out. <ref>Mishna Brurah 8:26 was strongly against those who wear their Tzitzit in and says that by doing so you are disgracing mitzvot. He adds that if you received a gift from the king you would surely wear it outside to show it off to others. He also says that tucking them out fulfills the pasuk of "u'ritem oto". This is the psak of Shulchan Aruch Harav 8:18, and the Magen Avraham 8:13 based on the Tosafot [[Brachot]] 18a which allows for tucking them in on a dead person because they do no longer have to fulfill "u'ritem oto" if they cannot see. Magen Avraham says this implies that they should normally be out. He says to at least leave them tucked out for the time that it takes to walk four [[amot]]. Aruch HaShulchan OC 8:17, 23:2 mentions that in many communities in eastern Europe they would tuck the strings in and he says that this was an incorrect practice. In Nefesh HaRav page 105 Rabbi Herschel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. </ref> The Sephardi minhag is to wear them tucked in. <ref>Sh"t Yechave Daat 2:1, Sh"t Yaskil Avdi 5:3 and 8:2, Rabbi Shalom Messas in Shemesh U'Magen OC 2:74. Rav Ovadia in Yechave Daat 2:1 quotes opinions that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. Rav Yaakov Hillel writes in Gevurat HaAri page 137 that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Vayashov HaYam vol. 1 Siman 3 at length</ref> A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim or if he is in an Ashkenazi yeshiva and feels uncomfortable being the only one with his Tzitzit tucked in. <ref>Sh"t Otzrot Yosef 1:27, Sh"t Or Litzion 2:2:2, see [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachYomit.co.il)]</ref><br />
#At a cemetery one must tuck in one's strings. <ref>Shulchan Aruch 23:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, laws of Tzitzit in a cemetary, seif 1 </ref><br />
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===Garment===<br />
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#One may wear one's Tzitzit under one's clothes even if it will touch one's skin. <ref>Halacha Brurah 8:33. Sh"t Rivevot Efraim 4:15 quotes several Achronim however who hold that it may be a disgrace to the Tzitzit to sweat onto them directly, and himself allows being lenient on a hot day. Halichot Shlomo 3:11 says that this would not be a disgrace at all. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt than he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. </ref><br />
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==Symbolism of Tzitzit==<br />
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#The five knots of the Tzitzit represent the 5 books of the Torah. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref><br />
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==Washing the Tzitzit and its Garment==<br />
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#One should make sure one's Tzitzit stay clean and wash them often so that they remain white in color. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref><br />
#One may insert the strings of the Tzitzit into pockets, which are then closed for their protection while they are being laundered. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref><br />
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==Sanctity of the Tzitzit==<br />
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#One may remove strings from one pair of Tzitzit in order to be put onto another pair of Tzitzit, however, one may not remove the strings from a pair of Tzitzit if they are not going to be used. <ref>Tosfot ([[Shabbat]] 22a s.v. 22a), Shulchan Aruch 15:1</ref><br />
#The Tur holds that it is permissible to use Tzitzit for any purpose even if the Tzitzit are still intact, however, the Sheiltut disagrees and holds that it is only permissible to use Tzitzit for other purposes if the Tzitzit are no longer intact. <ref>Tur, Orach Chaim, Siman 21 </ref><br />
#It is permitted to use the strings and garment of a Tallit Gadol to make a Tallit Katan. <ref>Mishna Brurah 15:1, Sh"t Otzrot Yosef 1:36 </ref><br />
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref><br />
#One should not enter the bathroom with one's Tallit Gadol. <ref>Shulchan Aruch 21:3, Chayei Adam 11:37, Mishna Brurah 21:14, Shulchan Aruch Harav 21:3. </ref><br />
#It is permitted to enter a bathroom with the Tallit Katan under one's clothing. <ref>Shulchan Aruch 21:3, Kaf Hachayim 21:13. Orchos Rabbanu Chelek 3 page 190 says that one does not have to remove his tzitzit while going to the bathroom. Taz 21:3 says that the talit katan under one's clothing definitely does not have to be taken off as it is covered. </ref><br />
#One should try to prevent one's strings from touching the ground. <ref>Shulchan Aruch 21:4, Baer Heitev 21:5, Shaare Teshuva 21:5, Shulchan Aruch Harav 21:5 </ref><br />
#If Tzitzit fringes broke, it is permissible to throw them into the garbage because Tzitzit do not have intrinsic holiness. <ref>Shulchan Aruch 21:1 </ref><br />
#As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit. <ref>Shulchan Aruch 21:1 </ref><br />
#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref><br />
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==Tallit Gadol==<br />
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#The minhag for Sephardim is to start wearing a Tallit Gadol from the age of [[chinuch]] in mitzvot. <ref>Kaf Hachayim 8:12, Yechave Daat 4:36. Halacha Brurah 17:3 says that this age begins once the child can participate in the [[prayers]] in the shul. </ref> The minhag for most Ashkenazim is not to wear one until one gets married. <ref>Keztot Hashulchan 7:7, Eliya Rabba 17:3, Tashbetz Katan 462 based on a Maharil in Hilchot Nisuin. </ref> However in Western-European communities the minhag is to wear it after the child's bar mitzvah. <ref>The Piskei Teshuvot 8:10 writes that the minhag of not wearing a Tallit before [[marriage]] spread in Eastern Europe including Lithuania and Poland, however, in Western Europe, specifically Hungry, the minhag was not widely accepted. See Mishna Brurah 17:10 who questions the Maharil simply because he does not understand why someone who is not yet married should not fulfill the mitzvah of Tzitzit.</ref><br />
##A Sephardic boy studying in an Ashkenazi yeshiva should continue his minhag of wearing a Tallit Gadol. <ref>Yechave Daat 4:36 </ref><br />
#One should unfold the Tallit before making the bracha so that there will not be any interruption between the bracha and wrapping onself in the garment. <ref>Kaf Hachayim 206:4 </ref> If one made an interruption before placing the Tallit on one's head, one should recite a new bracha, but if the interruption occured only after placing it on one's head one does not recite a new bracha. <ref>Kaf Hachayim 8:39. He adds that if one hears [[kaddish]], [[kedusha]], or anything else that one would be required to answer to, one is permitted to do so. </ref><br />
#The bracha should be recited before wrapping oneself in the Tallit Gadol, but if one forgot one may recite it as long as it is still on one. <ref>Shulchan Aruch 8:10 </ref><br />
#One should not write a pasuk or the bracha on one's Tallit Gadol <ref>Shulchan Aruch YD 283:4. [http://www.hebrewbooks.org/pdfpager.aspx?req=23523&st=&pgnum=32 Rambam Sh"t Pe'er Hador 7] writes that it is a sin to embroder a pasuk on a talit and if one does it should be torn and put in geniza. He gives three reasons: 1) It is forbidden to write a pasuk without writing the whole parsha. 2) Since it is permitted to bring a tallit into a bathroom or use it to cover something dirty you might use this tallit but since it has a pasuk on it it is forbidden. 3) It isn't the minhag. Furthermore, it is an inappropriate use of Ketav Ashurit.</ref>, but one may keep the Tallit if one got one that had the bracha or pasuk on it, but should be more careful with it. <ref>Kaf Hachayim 24:24 </ref><br />
#The bracha and the wrapping of the Tallit Gadol should be done standing up. <ref>Shulchan Aruch 8:1 </ref> If one is weak or sick one can recite the bracha and wrap oneself in it while seated. <ref>Halacha Brurah 8:3 </ref><br />
#If one said the bracha "all mitzvat Tzitzit" on the Tallit Gadol instead of "lihitaatef biTzitzit" one has nevertheless fulfilled one's obligation. The same would be true if one recited "lihitaatef biTzitzit" on the Tallit Katan. <ref>Kaf Hachayim 8:21, although the Minhag Sepharad is not to recite a bracha on the Tallit Katan but rather to exempt it with the bracha on the Tallit Gadol, Ben Ish Chai Bereishit halacha 2. </ref><br />
#If one removes one's Tallit and plans on putting it back on within half an hour, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref><br />
#If one's Tallit Gadol fell off and to the floor, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer YD 3:17:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 22 </ref><br />
#The Tallit Gadol should be removed after the [[Tefillin]]. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 40. </ref><br />
#One should wear the Tallit with two corners in front and two in the back so that one is surrounded by mitzvot. <ref>Shulchan Aruch, Orach Chaim, 8:4 </ref><br />
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==Text of the Bracha==<br />
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#The bracha for a Tallit Gadol is "LeHitatef BeTzitzit". <ref>Shulchan Aruch 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit, Kitzur Shulchan Aruch Yalkut Yosef 8:13 </ref> If one mistakenly recited al mitzvat tzitzit on tallit gadol he has nevertheless fulfilled his obligation.<ref>Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref><br />
#For a pair of Tzitzit, according to Ashkenazim, the bracha is "Al Mitzvat Tzitzit", while according to Sephardim, if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".<ref>Shulchan Aruch 8:6 writes that for Tzitzit one can say "LeHitatef BeTzitzit". Rama argues that for Tzitzit one should say "Al Mitzvat Tzitzit". Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".</ref><br />
#The text of the bracha of "LeHitatef BeTzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.<br />
#The text of the bracha of "Al Mitzvat Tzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.<br />
#One should recite the beracha while standing, <ref>Kitzur Shulchan Aruch Yalkut Yosef 8:16 </ref> but one who does so while sitting has fulfilled his obligation. <ref>Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref><br />
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==Laws regarding the Bracha on Tzitzit==<br />
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#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref><br />
#If one did not recite the bracha beforehand, one may recite the bracha the entire time one is wearing the Tzitzit.<ref>Rosh (Sukkah 4:3)</ref><br />
#If ones Tallit falls, one may put it back on without reciting a new bracha as long as the entire Tallit did not fall. <ref>Shulchan Aruch, OC, 8:15 </ref><br />
#If one removes one's Tallit and had in mind to put it back on then one is not obligated in making a new bracha when one puts it back on. <ref>Kaf Hachaim, 8:52, which contradicts Shulchan Aruch, OC, 8:14 </ref><br />
#If one wore one's Tallit during the night, one must take it off, recite a new bracha on it, and then put it back on once it is daytime. <ref>Shulchan Aruch, OC, 8:16 </ref><br />
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==Links==<br />
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*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]<br />
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter<br />
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==Sources== <br />
{{Reflist|2}}<br />
[[Category:Orach Chaim]]<br />
<references /></div>Aaschreihttps://halachipedia.com/index.php?title=Tzitzit&diff=23966Tzitzit2019-08-08T00:33:36Z<p>Aaschrei: </p>
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<div>Tzitzit or [[Tzitzis]] (Hebrew: ציצית) are "fringes" worn by Jews on the corners of four-cornered garments, including the Tallit ([[prayer]] shawl) and Tallit Katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men. The details of Tzitzit are described below:<br />
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[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]<br />
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==Source of Requirement==<br />
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#There is a positive Torah commandment to place Tzitzit strands on each corner of a four cornered garment that one wears. <ref>Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.</ref> This obligation extends to any garment with at least 4 corners, for instance, a 5 or 6 cornered garment. <ref>Aruch HaShulchan 10:1 </ref> On such garments with more than 4 corners, one should only attach Tzitzit to four of the corners. <ref>Aruch HaShulchan 10:2 </ref> The corners chosen should be the corners that are the farthest away from each other. <ref>Shulchan Aruch 10:1 </ref> However, bedieved, one may make a bracha on the Tzitzit, even if they were not placed at the farthest corners of the garment. <ref>Mishna Brurah 10:5 </ref><br />
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1</ref> Nevertheless, it is certainly proper and correct to observe this important mitzvah by wearing Tzitzit all day.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Ovadya Yosef in Yechave Daat 4:2. See Mordechai (Menchot no. 945) writes that a person should endeavor to obligate oneself in the mitzvah of tzitzit just like Moshe longed to enter Israel in order to fulfill the mitzvot there (see Gemara Sotah 14a). </ref> Additionally, the accepted minhag is to wear Tzitzit and one should not break from this minhag. <ref>Rav Moshe Feinstein in Igres Moshe 4:4 </ref><br />
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==People Obligated in Tzitzit==<br />
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#The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref><br />
#A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch 17:1</ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Brurah 17:1</ref><br />
#Women are exempt, as wearing Tzitzit is a positive time bound mitzvah.<ref>Rabbi Shimon in Gemara Menachot 43a; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosfot on Kiddushin 31a who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues however, that women still should not do so, since it would appear as arrogant and further that Tzitzit is not a personal obligation anyway. The Mishna Brurah (17:5) elaborates that although women may rely on Tosfot for [[Lulav]] and [[Sukkah]], Tzitzit are different since even men are not required from the Torah except if they wear a four cornered garment. Wearing Tzitzit has both a personal as well as an impersonal aspect of obligation to it, which makes the obligation one which allows for leniencies. It is a personal obligation in the sense that only if one wears the garment does one need to attach Tzitzit and not just when one owns a garment. It is not a personal obligation, since it is not required of one to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men do not really have to wear Tzitzit every day, women certainly should not do so, it appearing arrogant if they do. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2) and Ben Ish Chai (Lech Lecha 3) use similar logic.</ref><br />
#A Katan, or minor child who is less than 13 years old, should wear Tzitzit and make a bracha on it, once he reaches the age of [[chinuch]] <ref>The Shulchan Aruch (17:3) does not specify an exact age, rather the idea is once a child knows how to properly wear the Tzitzit so that two strings are behind him and two in front (Rema 17:3) </ref>.<br />
#The proper age of [[chinuch]] for the mitzvah of Tzitzit is nine years old. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 2 </ref><br />
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===Should Bochrim Wear a Tallit?===<br />
<p class="indent">The Sephardic custom is to wear a Tallit Gadol from the age of [[chinuch]] in mitzvot.<ref>Kaf Hachaim 8:12, Chacham Ovadia Yosef (Yechave Daat 4:2), Chacham Yitzchak Yosef (Yalkut Yosef 17:4). Or Litzion (Chelek 2, 3:7) says that the age is around 5.</ref> Chacham Ovadia adds that this is true even for a boy studying in an Ashkenazi yeshiva.<ref>Rav Eliyahu Bakshi-Doron (Binyan Av Chelek 2, OC 7:1) agrees</ref></p><br />
<p class="indent">However, the minhag for most Ashkenazim seems to be not to wear one until one gets married unless one goes up to the Torah or leads [[prayers]]. Some achronim<ref>Tashbetz Katan 464, Sefer Hamanhig Chelek 2: Hilchot Nisuin pg. 539, and Maharil Hilchot Ishut 10</ref> quote a midrash which learns from the juxtaposition of גדילים תעשה לך and כי יקח איש אשה (Devarim 22:12-13), that a man should not wear a Tallit until he gets married.<ref>Tzitz Eliezer 20:8 notes that the Maharil only meant that before getting married one does not wear a Tallit Gadol, but certainly one should still wear a Tallit Katan (i.e. Tzitzit).</ref> Piskei Teshuvot 8:10 writes that this minhag spread to several countries in Europe including Lithuania and Poland, while in other Ashkenaz communities it did not catch on. Later achronim<ref>Mishna Brurah 17:10 and Shiyarei Knesset Ha-gadol 17:2, cited in Ba'er Heiteiv 17:4, before him</ref> questioned these earlier achronim and simply do not understand why someone who is not married would not fulfill this mitzvah from the Torah of wearing Tzitzit. Rav Y.D. Soloveitchik (quoted in Mipninei Harav pg. 22) says that in the absence of a minhag otherwise, the correct minhag is for an unmarried boy to wear a Tallit Gadol</p><br />
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==Time Requirements==<br />
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#The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light to be able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from a distance of 4 cubits. Both descriptions are equivalent and commonly referred to as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir]. There is a wide range of opinions on precisely what time [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] occurs on a perfect day.<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref> In Jerusalem it is considered to be 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechave Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons. A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes(11x60:12=55min). To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, one would simply need to determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although being a very lenient position, is also well collaborated and accepted.</ref><br />
#If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot [[Brachot]] 1:1; Shulchan Aruch 459:2</ref> However, most modern poskim<ref>Gra 18:5; Mishna Brurah 18:10</ref> qualify that one should not rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Brura 2, 30:1.</ref> and should rather wait at least until the most lenient interpretation of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir].<br />
#One may wear Tzitzit before these times, however one should do so without making a bracha. Only when it becomes the time period known as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] may one make a bracha.<ref>Rema 18:3</ref><br />
#If one inadvertently made a bracha before dawn, one should not repeat another bracha when the correct time arrives.<ref>Mishna Brurah 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Brurah 1, 18:6</ref><br />
#In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Brurah ad loc; Yalkut Yosef Additions 1, 8:5. The exemption at night is based on the pasuk "uritem oto" (Bamidbar 15:39). Rambam Hilchot Tzitzit 3:7 states that this applies to any garment being worn at nighttime. Rosh in Halachot Ketanot hilchot Tzitzit 1 says this refers to any nighttime garment regardless of when it is worn. Ran on Kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt. </ref> One need not be worried about violating Baal Tosef when wishing to wear Tzitzit at night.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref> In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefillat [[Arvit]]:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19, </ref> and therefore it is praiseworthy to do so. <ref>Kitzur Shulchan Aruch of Yalkut Yosef 8:5 </ref><br />
#However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Brurah 18:4; Birkay Yosef 18:1</ref> unless one is the shliach tzibur (cantor) for [[Maariv]] and is not wearing an appropriate outer garment (for example a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Brurah 18:4</ref><br />
#Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if the ceremony is after sunset then he should wear a Tallit Gadol without making a bracha on it.<ref>Halacha Brurah 1, 18:2</ref><br />
#If one took off one’s Tzitzit (Tallit Katan) at night, it is permissible to put it back on at night, however, it is not necessary to put it back on. <ref>Rav Moshe Feinstein in Igrot Moshe YD 2:137. Though see the Taz 581:2 who seems to disagree because of a concern of putting oneself in a situation of Safek [[Brachot]] Lehakel.</ref><br />
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==Material Requirements==<br />
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#Sephardim generally follow the opinion of the Shulchan Aruch<ref>Shulchan Aruch 9:1. This is based on the opinion of Rav Nachman in Gemara Menachot 39b. The Rif (Tzitzit 14a) and Rambam Hilchot Tzitzit 3:2, and Sefer Hamitzvot Aseh 14 all rule in accordance with Rav Nachman. </ref> who holds that only garments made of wool or linen have a Torah obligation to have Tzitzit strings. Accordingly, all other materials only require Tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. If one finds it uncomfortable to wear wool Tzitzit, one may wear Tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 9:1; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref><br />
#Ashkenazim hold like the Rama who holds that all materials are included in the Torah obligation.<ref>This is based on the opinion of Rava in Gemara Menachot 39b that all materials are able to be used to fulfill one's Torah obligation. Tosfot 39b s.v. VeRav cites the opinion of Rashi and Rabbeinu Tam in favor of Rava. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Brurah 9:5. In Halichot Shlomo 3:25, Rav Shlomo Zalman Auerbach is cited as saying that one should try to be strict even in the summertime. </ref> On the other hand, many poskim are lenient in the case when wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igrot Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their Tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Sternbuch cites several reasons that one should be strict and said one cannot learn anything from the rabbis that wore non-wool garments because they had their own reasons. </ref><br />
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbeinu Tam in Gemara [[Shabbat]] 25b</ref> an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for one's Tzitzit, they may be used with a bracha.<ref>Rema and Mishna Brurah ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref><br />
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4</ref><br />
#Along the same lines, some poskim equate leather with synthetic materials, such as polyester (usually used for mesh Tzitzit), nylon, and rayon, and maintain that they are also exempt from Tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi [[Pesach]] Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does one should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref><br />
#Tzitzit strings may not be made from stolen material. <ref>Shulchan Aruch, OC, 11:6 </ref> However, the Rama says that if one turned stolen wool into strings it is permissible to use them bedieved. <ref>Rama on Shulchan Aruch, OC, 11:6 </ref> Everyone agrees that one may not make a bracha on a Tallit made with such Tzitzit. <ref>Halacha Brurah, 11:25 </ref><br />
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.<br />
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==Size Requirements==<br />
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#There are various opinions<ref>This range emanates from the gemara Menachot 40b, where it is dictated that the garment needs to be the size for it to be able to cover the head and majority of a minor. There are different interpretations as to how old the minor is to whom the gemara is referring: The [[Chinuch]] (Shelach: 386) and Bach (16) say the reference is to a 6 or 7 year old, the Tur (16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additionally ambiguity as to whether the majority requirement means that the garment needs to cover the head and then in addition a majority of the child’s body (Radbaz) or if it only needs to cover in total the majority of the child; head included ([[Chinuch]]). Meaning, the question between the Radbaz and Chinuch is whether it would be sufficient if it could cover the child’s head and another 30% to 40% of the rest of it's body, or whether it needs to be able to cover the head and an additional 51% of their body</ref> as to how big the garment needs to be to qualify as a halachically bona fide garment, in order to be able to make a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):<br />
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1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adoma 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref><br />
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1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref><br />
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1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref><br />
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2 [[amot]] by 1 [[amah]]<ref>Siddur of Rabbi Schneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish 3:31 concludes that it is best to follow this size requirement. Likewise, the Mishna Brurah (8:17, 16:4) suggests this size to avoid difference of opinions.</ref><br />
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There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan 16:5</ref><br />
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#Additionally, there are two different opinions for the conversion of one [[amah]], or 6 [[Tefachim]] (fists), to modern [[measurements]]: Rav Chaim Na’eh holds it is 48 cm or 18.9 inches make up an [[amah]], while the Chazon Ish holds it is 57.7 cm or 22.7 inches.<br />
#Additionally, there is a dispute about whether the dimensions include or exclude the center hole within the garment for one’s head and neck. The Mishna Brurah <ref>8:17, 16:4</ref> does not include the neck hole in the measurement, while the Chazon Ish <ref>3:30. <br />
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*Amongst the disputes on how big the Tallit Katan needs to be in order to have fulfilled one's obligation in Tzitzit, there is a question regarding the neck hole. The Mishna Brurah (8:17 and 16:4) assumes that the neck hole in the middle of the Tallit Katan does not count towards the minimum required measure. On the other hand, the [http://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=25 Chazon Ish (O.C. 3:30)] argues that as long as the combined width of the shoulders is greater than the width of the neck hole, the hole is counted towards the required measure (Omed Merubah Al HaParutz).<br />
*He offers two explanations disproving the Mishna Brurah's approach. First, if we take the Mishna Brurah’s understanding to its logical extreme, we cannot count any minute hole (there being many since the garment is woven) making it more difficult to reach the proper size requirements. Additionally, he says if every minute hole does not count, then it should be considered an interruption. Once we consider the holes interruptions, there is no unified area with the proper required measure. The Eshel Avraham (16 s.v. Odot) agrees and infers this from the simple language of the poskim who gave measurement without specifying this distinction.</ref> does.<br />
#Halacha Le'Maaseh:<br />
##Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 [[amot]] (37.8") by 1 [[amah]] (18.9")<ref>Yalkut Yosef 16:1, Halacha Brurah 1, 16:1; and See “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, pp. 8-11.</ref>.<br />
##Ashkenazim: In order to follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.5 [[amah]] (in width) not including the neck hole. <ref>Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear Tzitzit that are 32 by 16 inches not including the neck hole. <ref>Rabbi Neustadt, author of [[Daily Halacha]] Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the [[amah]] which is 21.3 inches per [[amah]] one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref><br />
#The garment with four corners needs to be open at least a majority of the way up. <ref>Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in Tzitzit. <ref>Halacha Brurah 10:20 </ref><br />
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===Shoulder Straps and Sleeves===<br />
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#The cloth going over one's shoulders may not be thin strips but rather must be at least as wide as 3 [[Etzba’ot]]. <ref>Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over one's shoulders may not be thin strips but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 [[Etzba’ot]] wide. </ref><br />
#It is better not to have sleeves on Tzitzit. <ref>Mishna Brurah 16:4 </ref><br />
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==Color Requirements==<br />
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#Some say that the strings of the Tallit should be the same color as the Tallit itself and the Sephardic custom is to hold so.<ref>Ben Ish Chai Noach Halacha 11 </ref> However, Ashkenazim do not have this custom and wear white strings on their Tallit in all cases. <ref>Shulchan Aruch Orach Chaim 9:5 and the Rama </ref><br />
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==Garment Requiremnts==<br />
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#In order for a garment to be obligated to have Tzitzit, the corners must be square and may not be round. <ref>Shulchan Aruch, OC, 10:9 </ref><br />
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==Other Garments==<br />
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#A scarf is exempt from Tzitzit. <ref>Shulchan Aruch 10:11 </ref><br />
#Towels are exempt from Tzitzit. <ref>Beiur Halacha 10: "soder" </ref><br />
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit<ref>Halacha Berura vol. 1 pg. 376 </ref><br />
#If one wears more than one four-cornered garment they are all obligated in Tzitzit but the bracha is only recited on the first one that one puts on. However, if one recited the bracha and only had in mind to wear one four-cornered garment and then changed one's mind and put on another one, one has to recite a new bracha. <ref>Shulchan Aruch 8:12 </ref><br />
#There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable therefore to round off one of the corners, so that it no longer has 4 corners and is therefore definitely not obligated in having Tzitzit attached to it.<ref>Mishna Brurah 18:8</ref> Others say that we are not strict in this case and need not be concerned. <ref>[http://www.yutorah.org/lectures/lecture.cfm/763873/Rabbi_Hershel_Schachter/Shiur_#7_-_Yevamos_-_אילונית Rav Hershel Schachter in a shiur on yutorah.org ("Yevamot 7," min 85)] states that he is not strict when it comes to placing Tzitzit on his blanket. See also another shiur by [http://www.yutorah.org/lectures/lecture.cfm/788501/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Rav Hershel Schachter on yutorah.org ("Hilchot Tzitzit", min 58-60)].<br />
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*The Gemara establishes that the mitzvah of Tzitzit is primarily limited to the daytime. There is a dispute between the Rambam and Rosh whether the Gemara means to restrict the time when the mitzvah applies or to exempt clothing that is usually worn at night. The Tur poses a practical ramification of this dispute. According to the Rosh, who says that clothes which are specified for nighttime use are exempt. Four cornered blankets, since falling under the category of being specified for nighttime use, would therefore not be obligated in having Tzitzit.<br />
*On the other hand, according to the Rambam who holds that the gemara was restricting the time of the mitzvah, it seems if one were to sleep with a blanket in the morning, the blanket would be obligated in Tzitzit. In fact, the Hagahot Maimoniyot (Tzitzit 3:7) records the Rabbenu Eliyahu MeParis's minhag to put Tzitzit on his blanket. Nonetheless, without explaining, the Bet Yosef 18:2 concludes that widespread minhag was not to put Tzitzit on one's blanket.<br />
*In defense of the minhag, the Darkei Moshe 18:2 cites the Mordechai who states that one is only obligated in Tzitzit for clothing one wears (Levisha) and not for clothes that simply cover one's body (Haalah). The Magen Avraham 18:8 cites those who disagree with the Mordechai but explains that it would suffice to round one of the corners in order to exempt the blanket from Tzitzit. See Aruch HaShulchan 18:8 who rejects the Magen Avraham's proof by differentiating between on the one hand covering oneself with clothing, and on the other covering oneself with blankets which are only used for covering oneself and never worn regularly.</ref><br />
#If the majority of a garment's side is open then it must have Tzitzit, but if a minority of a garment's side is open then it is exempt from having Tzitzit. If a garment's side is open only half way then it is a safek and therefore one should tie Tzitzit on it but note that there is an issue of the melacha of transferring on Shabbat with that garment. <ref>Shulchan Aruch, OC, 10:7 </ref><br />
#One should not make a bracha on a garment that is open only half way on it's sides. <ref>Halacha Brurah 10:16 </ref><br />
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==How to Tie Tzitzit==<br />
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#Tzitzit without techelet is tied in four sections with a double knot before and after each section. Between each section one white string is wound around the others. In the first section it is wound 7 times, the next 8 times, then 11 and 13. Altogether there are 5 double-knots and 39 windings.<ref>Shulchan Aruch OC 11:14. Tosfot Menachot 39a s.v. lo writes that we don't have between 7 and 13 sections as does the Rambam because today we don't have techelet. Alternatively, we have between 7 and 13 windings for each section. Mishna Brurah 11:70 explains that the windings add up to 39 which is the gematria of Hashem Eched. Tosfot explains that there are 5 knots between Tzitzit is gematria 600, and together with the 8 strings and 5 knots it represents 613, since Tzitzit is equivalent to all the mitzvot.</ref><br />
#According to the Rambam, Tzitzit with Techelet is tied with one winding of white and two of techelet for each section and there are 7 sections each with a knot before and afterwards. Altogether there are 8 knots and 21 windings.<ref>Rambam (Tzitzit 1:7-8)</ref><br />
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==Tying Requirements==<br />
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#Lechatchilla we are machmir and follow Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14a</ref> for boys beneath the age of 13 and women not to tie Tzitzit for a man whose obligation it is to wear them. Though in principle women and minors are kosher for making kosher Tzitzit, Rabbeinu Tam holds that only the gavra who is obligated in the mitzvah should create the object of the mitzvah. Boys beneath the age of 13 may tie Tzitzit for another boy under the age of 13, since their mitzvah is merely one of [[chinuch]]. <ref>Rabbi Hershel Schachter in Bikvei HaTzoan (p. 10)</ref><br />
#One may tie the Tzitzit strings onto the Tzitzit garment at night, even though one will not recite the bracha until putting them on the next morning. <ref>Sh"t Yabia Omer OC 8:3 </ref><br />
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==Shehecheyanu==<br />
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#If one buys a new Tallit, a [[Shehecheyanu]] is recited. <ref>Shulchan Aruch 22:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> There is a split between Ashkenazi poskim as to whether to say the bracha prior<ref>Baer Heitev 22:2 </ref> to putting on the Tallit or after<ref>Mishna Brurah 22:3 </ref>, Sephardim should say it after. <ref>Birkei Yosef 22:2. </ref><br />
#The bracha may be recited as long as someone is still wearing it for their first time. <ref>Halacha Brurah 22:7, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref><br />
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref><br />
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref><br />
#One who wears a Tallit that has been worn before, even if this is his first time fulfilling the mitzvah does not recite a [[Shehecheyanu]]. <ref>Sh"t Yechave Daat 2:31 </ref><br />
#[[Shehecheyanu]] should not be recited if one acquired a new Tallit Katan. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 6 </ref><br />
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==Borrowed Tallit==<br />
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#If one borrows a Tallit directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one may recite the bracha, because we assume that the owner gave it as a present on condition that it is returned. It is however better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref>Ben Ish Chai Lech Lecha Halacha 5 </ref><br />
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]<br />
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==If One Wears Multiple Pairs of Tzitzit==<br />
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#If one wears multiple pairs of Tzitzit, one can make one bracha on all of them by having in mind to include all pairs in that single bracha. One should be sure to not make a hefsek between putting on the different pairs of Tzitzit. <ref>Shulchan Aruch, Orach Chaim, 8:12 </ref><br />
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==Checking the Tzitzit==<br />
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#One should check one's Tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref>Rambam Hilchot Tzitzit 1:8. Shulchan Aruch 8:9 writes clearly that one must check one's Tzitzit before making the bracha so that one does not make a bracha levatala in case the Tzitzit were ripped. Mishna Brurah 8:21 adds that there is also a need to check the strings close to the Tallit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut. One may rely on the fact that the Tzitzit were kosher the last time they were worn, though it is good to check anyway in order not to run the risk of making a bracha levatalla, Yalkut Yosef does not consider it an obligation. </ref><br />
#One can check the Tzitziyot before putting one's Tallit back in it's case/bag and then does not have to check again in the morning before making the bracha. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref><br />
#If checking the Tzitzit will cause somebody to be late to davening, one may assume that they are kosher and make a bracha. <ref>Sh"t Otzrot Yosef 1:26 </ref><br />
#One should not miss [[Tefillah]] Betzibuur because one was checking one's Tzitzit. As long as one knows the strings were complete the day before one should make the bracha without checking, if the alternative would be missing [[Tefillah]] Betzibbur. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref><br />
#Tzitzit strings which become entangled are still kosher, although it is good to separate them. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref> One should separate the strings of the Tzitzit before making the bracha, however if one is late to shul, then one does not have to. <ref>S”A 8:7, Beiur Halacha s.v. Tzarich writes that surely it is preferable to seperate the Tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one is late to shul one does not have to seperate the strings. </ref><br />
#One may untangle Tzitzit on [[Shabbat]], unless they have never been worn before, in which case it would be considered mitaken. <ref>Sh"t Yabia Omer OC 5:3 </ref><br />
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==If the Strings Ripped==<br />
[[Image:TzitzitEnd.png|right|200px]]<br />
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#If one of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher. However, if 2 of the 8 strings ripped completely from right beneath the knots, the Tzitzit are kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other side), this is assuming that they were tied consistently with the same 4 strings on each side throughout the knotting. (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots).<ref>Kitzur Shulchan Aruch 9:13. If Tzitzit strings ripped: There are two basic opinions which the Shulchan Aruch 12:1 quotes: <br />
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*'''Rosh''': If your Tzitzit tore, all of the strings are allowed to have torn a little bit, as long as each of the 4 double strings still has [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left. Therefore, if 1 string on 1 side completely tears, the Tzitzit would be kosher because the other side of that string is left. Even if 4 strings tear completely on one side, as long as there is [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left of the 4 strings on the other side, the Tzitzit would still be kosher. In other words, the Tzitzit would only be passul if 1 string on both sides of the four strings tear to a length that is shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva]. If you did not make sure that the 4 double strings’ halves were kept separate, so that we cannot be sure that any 2 strings are not from the same string, then if any 2 strings ripped shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] it would be considered passul. What if 2 strings rip to less than kdei aniva, but together they combine to the shiur of kdei aniva, and you are not sure if they came from the same large string? Mishna Brurah 3 says that it is a safek whether we can combine 2 strings to be kdei aniva even if we know they are from the same string, so this makes it a sfek sfeka (maybe they are different strings and even if they are the same, maybe they combine), but still the Pri Megadim says one should be strict because one can easily get kosher Tzitzit. However the Artzos HaChaim is lenient. Mishna Brurah thinks that if one of them is long enough to wind around just one string (which is the Eliya Rabba’s opinion of the shiur of kdei aniva, see next section below,) then one can be lenient. The Chazon Ish (OC 3:14) argues with the premise of the Mishna Brurah who holds that it is a safek if different strings can combine to kdei aniva, he holds they definitely cannot be combined to make up kdei aniva.<br />
*'''Rabbeinu Tam''': Tzitzit comprise 2 [[techelet]] strings and 2 lavan strings. In order for Tzitzit to be kosher, either all of the [[techelet]] (2/4 complete strings) or all of the lavan (2/4 complete strings) must be complete. Therefore, two full strings must be the complete shiur of 12 gudalin. If all the strings were cut to the length of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva], the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is acceptable because there are another 2 complete strings. But if 3 strings tear (again, even if they are kdei aniva,) the Tzitzit are passul because 3 torn strings means there are not 2/4 complete strings remaining.<br />
*The Shulchan Aruch 12:1 says the halacha is really like the Rosh, but if possible (meaning if one can easily find other Tzitzit, whilst making sure not to miss praying together with a [[minyan]] to get them-Mishna Brurah 13) it is good to be concerned and hold like Rabbeinu Tam. Mishna Brurah 12:11 says obviously it is permitted to say a bracha on Tzitzit, which are only kosher according to the Rosh. The Rama 12:1 says the minhag is like Rabbeinu Tam. The Kitzur Shulchan Aruch (9:13) codifies the opinion of the Rosh.</ref><br />
#The amount that is needed to tie a bow [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] is considered by some to be 4 cm. <ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that kdei anivah is 4 cm. Kitzur Shulchan Aruch 9:13 writes that it is supposed to be 4 agudlin.</ref><br />
#If the strings are completely ripped after all of the knots but the strings in the knots section are longer than kdei anivah then in an extenuating circumstance one can use those tzitzit. However, one should not recite a bracha on such tzitzit.<ref>Shulchan Aruch 12:3 writes that the opinion of Rashi is that the kdei anivah is measured from the end of the knots and Tosfot and Rosh hold that it is measured from the beginning of the knots. The halacha is that in an extenuating circumstance one can follow Tosfot but the minhag is like Rashi. Yalkut Yosef OC 12:2 agrees. Mishna Brurah 12:13 writes that in an extenuating circumstance it is kosher but one may not recite a bracha upon them.</ref><br />
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==Laws that Disqualify Tzitzit==<br />
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#If the strings of one's Tzitzit tear but an amount of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] (meaning, enough to tie a knot) is still remaining then the Tzitzit are considered kosher and one may make a bracha on them. However, it is ideal to fix the Tzitzit. <ref>Halacha Brurah 12:1 </ref><br />
#The Shulchan Aruch brings two opinions regarding where the starting point of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] needs to be. Rashi maintains that it is from the last double knot while the Ri maintains that it is from the first double knot. The mainstream custom is to hold like Rashi but one may rely on the opinion of the Ri. The Mishna Brurah and the Halacha Brurah disagree regarding reliance upon the opinion of the Ri. The Mishna Brurah says that one may not make a bracha on these Tzitzit and one may not wear them outside on Shabbat in a place without an eruv. On the contrary, Halacha Brurah says that one may make a bracha on these Tzitzit and one may wear them outside on Shabbat in a place without an eruv. <ref>Shulchan Aruch, OC, 12:3; Mishna Brurah 12:13; Halacha Brurah 12:8 </ref><br />
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==Tuck In or Out==<br />
===Strings===<br />
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#Some Ashkenazim have the minhag to tuck their strings in and some leave them out. <ref>Mishna Brurah 8:26 was strongly against those who wear their Tzitzit in and says that by doing so you are disgracing mitzvot. He adds that if you received a gift from the king you would surely wear it outside to show it off to others. He also says that tucking them out fulfills the pasuk of "u'ritem oto". This is the psak of Shulchan Aruch Harav 8:18, and the Magen Avraham 8:13 based on the Tosafot [[Brachot]] 18a which allows for tucking them in on a dead person because they do no longer have to fulfill "u'ritem oto" if they cannot see. Magen Avraham says this implies that they should normally be out. He says to at least leave them tucked out for the time that it takes to walk four [[amot]]. Aruch HaShulchan OC 8:17, 23:2 mentions that in many communities in eastern Europe they would tuck the strings in and he says that this was an incorrect practice. In Nefesh HaRav page 105 Rabbi Herschel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. </ref> The Sephardi minhag is to wear them tucked in. <ref>Sh"t Yechave Daat 2:1, Sh"t Yaskil Avdi 5:3 and 8:2, Rabbi Shalom Messas in Shemesh U'Magen OC 2:74. Rav Ovadia in Yechave Daat 2:1 quotes opinions that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. Rav Yaakov Hillel writes in Gevurat HaAri page 137 that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Vayashov HaYam vol. 1 Siman 3 at length</ref> A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim or if he is in an Ashkenazi yeshiva and feels uncomfortable being the only one with his Tzitzit tucked in. <ref>Sh"t Otzrot Yosef 1:27, Sh"t Or Litzion 2:2:2, see [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachYomit.co.il)]</ref><br />
#At a cemetery one must tuck in one's strings. <ref>Shulchan Aruch 23:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, laws of Tzitzit in a cemetary, seif 1 </ref><br />
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===Garment===<br />
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#One may wear one's Tzitzit under one's clothes even if it will touch one's skin. <ref>Halacha Brurah 8:33. Sh"t Rivevot Efraim 4:15 quotes several Achronim however who hold that it may be a disgrace to the Tzitzit to sweat onto them directly, and himself allows being lenient on a hot day. Halichot Shlomo 3:11 says that this would not be a disgrace at all. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt than he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. </ref><br />
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==Symbolism of Tzitzit==<br />
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#The five knots of the Tzitzit represent the 5 books of the Torah. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref><br />
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==Washing the Tzitzit and its Garment==<br />
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#One should make sure one's Tzitzit stay clean and wash them often so that they remain white in color. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref><br />
#One may insert the strings of the Tzitzit into pockets, which are then closed for their protection while they are being laundered. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref><br />
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==Sanctity of the Tzitzit==<br />
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#One may remove strings from one pair of Tzitzit in order to be put onto another pair of Tzitzit, however, one may not remove the strings from a pair of Tzitzit if they are not going to be used. <ref>Tosfot ([[Shabbat]] 22a s.v. 22a), Shulchan Aruch 15:1</ref><br />
#The Tur holds that it is permissible to use Tzitzit for any purpose even if the Tzitzit are still intact, however, the Sheiltut disagrees and holds that it is only permissible to use Tzitzit for other purposes if the Tzitzit are no longer intact. <ref>Tur, Orach Chaim, Siman 21 </ref><br />
#It is permitted to use the strings and garment of a Tallit Gadol to make a Tallit Katan. <ref>Mishna Brurah 15:1, Sh"t Otzrot Yosef 1:36 </ref><br />
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref><br />
#One should not enter the bathroom with one's Tallit Gadol. <ref>Shulchan Aruch 21:3, Chayei Adam 11:37, Mishna Brurah 21:14, Shulchan Aruch Harav 21:3. </ref><br />
#It is permitted to enter a bathroom with the Tallit Katan under one's clothing. <ref>Shulchan Aruch 21:3, Kaf Hachayim 21:13. </ref><br />
#One should try to prevent one's strings from touching the ground. <ref>Shulchan Aruch 21:4, Baer Heitev 21:5, Shaare Teshuva 21:5, Shulchan Aruch Harav 21:5 </ref><br />
#If Tzitzit fringes broke, it is permissible to throw them into the garbage because Tzitzit do not have intrinsic holiness. <ref>Shulchan Aruch 21:1 </ref><br />
#As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit. <ref>Shulchan Aruch 21:1 </ref><br />
#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref><br />
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==Tallit Gadol==<br />
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#The minhag for Sephardim is to start wearing a Tallit Gadol from the age of [[chinuch]] in mitzvot. <ref>Kaf Hachayim 8:12, Yechave Daat 4:36. Halacha Brurah 17:3 says that this age begins once the child can participate in the [[prayers]] in the shul. </ref> The minhag for most Ashkenazim is not to wear one until one gets married. <ref>Keztot Hashulchan 7:7, Eliya Rabba 17:3, Tashbetz Katan 462 based on a Maharil in Hilchot Nisuin. </ref> However in Western-European communities the minhag is to wear it after the child's bar mitzvah. <ref>The Piskei Teshuvot 8:10 writes that the minhag of not wearing a Tallit before [[marriage]] spread in Eastern Europe including Lithuania and Poland, however, in Western Europe, specifically Hungry, the minhag was not widely accepted. See Mishna Brurah 17:10 who questions the Maharil simply because he does not understand why someone who is not yet married should not fulfill the mitzvah of Tzitzit.</ref><br />
##A Sephardic boy studying in an Ashkenazi yeshiva should continue his minhag of wearing a Tallit Gadol. <ref>Yechave Daat 4:36 </ref><br />
#One should unfold the Tallit before making the bracha so that there will not be any interruption between the bracha and wrapping onself in the garment. <ref>Kaf Hachayim 206:4 </ref> If one made an interruption before placing the Tallit on one's head, one should recite a new bracha, but if the interruption occured only after placing it on one's head one does not recite a new bracha. <ref>Kaf Hachayim 8:39. He adds that if one hears [[kaddish]], [[kedusha]], or anything else that one would be required to answer to, one is permitted to do so. </ref><br />
#The bracha should be recited before wrapping oneself in the Tallit Gadol, but if one forgot one may recite it as long as it is still on one. <ref>Shulchan Aruch 8:10 </ref><br />
#One should not write a pasuk or the bracha on one's Tallit Gadol <ref>Shulchan Aruch YD 283:4. [http://www.hebrewbooks.org/pdfpager.aspx?req=23523&st=&pgnum=32 Rambam Sh"t Pe'er Hador 7] writes that it is a sin to embroder a pasuk on a talit and if one does it should be torn and put in geniza. He gives three reasons: 1) It is forbidden to write a pasuk without writing the whole parsha. 2) Since it is permitted to bring a tallit into a bathroom or use it to cover something dirty you might use this tallit but since it has a pasuk on it it is forbidden. 3) It isn't the minhag. Furthermore, it is an inappropriate use of Ketav Ashurit.</ref>, but one may keep the Tallit if one got one that had the bracha or pasuk on it, but should be more careful with it. <ref>Kaf Hachayim 24:24 </ref><br />
#The bracha and the wrapping of the Tallit Gadol should be done standing up. <ref>Shulchan Aruch 8:1 </ref> If one is weak or sick one can recite the bracha and wrap oneself in it while seated. <ref>Halacha Brurah 8:3 </ref><br />
#If one said the bracha "all mitzvat Tzitzit" on the Tallit Gadol instead of "lihitaatef biTzitzit" one has nevertheless fulfilled one's obligation. The same would be true if one recited "lihitaatef biTzitzit" on the Tallit Katan. <ref>Kaf Hachayim 8:21, although the Minhag Sepharad is not to recite a bracha on the Tallit Katan but rather to exempt it with the bracha on the Tallit Gadol, Ben Ish Chai Bereishit halacha 2. </ref><br />
#If one removes one's Tallit and plans on putting it back on within half an hour, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref><br />
#If one's Tallit Gadol fell off and to the floor, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer YD 3:17:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 22 </ref><br />
#The Tallit Gadol should be removed after the [[Tefillin]]. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 40. </ref><br />
#One should wear the Tallit with two corners in front and two in the back so that one is surrounded by mitzvot. <ref>Shulchan Aruch, Orach Chaim, 8:4 </ref><br />
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==Text of the Bracha==<br />
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#The bracha for a Tallit Gadol is "LeHitatef BeTzitzit". <ref>Shulchan Aruch 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit, Kitzur Shulchan Aruch Yalkut Yosef 8:13 </ref> If one mistakenly recited al mitzvat tzitzit on tallit gadol he has nevertheless fulfilled his obligation.<ref>Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref><br />
#For a pair of Tzitzit, according to Ashkenazim, the bracha is "Al Mitzvat Tzitzit", while according to Sephardim, if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".<ref>Shulchan Aruch 8:6 writes that for Tzitzit one can say "LeHitatef BeTzitzit". Rama argues that for Tzitzit one should say "Al Mitzvat Tzitzit". Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".</ref><br />
#The text of the bracha of "LeHitatef BeTzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.<br />
#The text of the bracha of "Al Mitzvat Tzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.<br />
#One should recite the beracha while standing, <ref>Kitzur Shulchan Aruch Yalkut Yosef 8:16 </ref> but one who does so while sitting has fulfilled his obligation. <ref>Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref><br />
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==Laws regarding the Bracha on Tzitzit==<br />
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#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref><br />
#If one did not recite the bracha beforehand, one may recite the bracha the entire time one is wearing the Tzitzit.<ref>Rosh (Sukkah 4:3)</ref><br />
#If ones Tallit falls, one may put it back on without reciting a new bracha as long as the entire Tallit did not fall. <ref>Shulchan Aruch, OC, 8:15 </ref><br />
#If one removes one's Tallit and had in mind to put it back on then one is not obligated in making a new bracha when one puts it back on. <ref>Kaf Hachaim, 8:52, which contradicts Shulchan Aruch, OC, 8:14 </ref><br />
#If one wore one's Tallit during the night, one must take it off, recite a new bracha on it, and then put it back on once it is daytime. <ref>Shulchan Aruch, OC, 8:16 </ref><br />
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==Links==<br />
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*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]<br />
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter<br />
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==Sources== <br />
{{Reflist|2}}<br />
[[Category:Orach Chaim]]<br />
<references /></div>Aaschreihttps://halachipedia.com/index.php?title=Chinuch&diff=23957Chinuch2019-08-07T01:49:19Z<p>Aaschrei: </p>
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<div>Every father has an obligation to educate his children to fulfill mitzvot, even before they reach the age of [[Bar Mitzvah]]/Bat Mitzvah. The age at which this obligation begins varies according to the Mitzvah. Below are the details of this Mitzvah<br />
==D’Orayta or D’Rabanan?==<br />
The Mitzvah of Chinuch - to teach Torah to our children - is clearly a Mitzvah D’Orayta as explicitly stated: V’shinantam L’vanecha.<ref>Devarim 6 pasuk 7</ref> However, is the Mitzvah of chinuch - to instruct children to begin performing Mitzvot before they are of the age of Mitzvot - a mitzva D’Orayata or D’Rabanan?<br />
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#Rav Schneur Zalman of Liadi says that it is clearly a mitzvah D’rabanan because it is never mentioned in the Torah. <ref>Shulchun Aruch Harav Y.D. 246:1. see Sefer Chinuch Yisrael (p. 59) writes that Chinuch is a rabbinical Mitzvah, and quotes the Chaye Adam (66:1) who writes that this is a Mitzvah Midivrei Kabbalah (institution of the Nevi'im).</ref><br />
#However, Rav Meir Simchah of Dvinsk disagrees, citing Bereshit “For I have known him, to the end that he may command his children and his household after him”<ref>Bereshit Perek 18 pasuk 19 </ref> which he interprets to mean that Avraham was commanded to teach his household and children to perform the Mitzvot. This, however, is a general Mitzvah to teach children to appreciate Mitzvot. The Mitzvah to teach a child to perform each individual Mitzvah is D’Rabanan.<ref>Meshakh Ḥochmah Genesis 18:19 </ref><br />
#According to Rav Soloveitchik, although teaching children the Mitzvot is D’Rabanan, the Mitzvah of Chinuch is modeled after the biblical commandment of Sippur Yitziat Mitzrayim. This commandment to retell the story of our ancestors is extended, and, while there is a special commandment to tell over the story of Egypt, we must retell all of the Torah and Mitzvot to our children using all of the educational methods we follow in Sippur Yitziat Mitzrayim. <ref>Benjamin Zimmerman, The Educational Experience of Sippur Yitziat Mizrayim </ref><br />
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==At What Age?==<br />
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#The general age of when one starts to do mitzvos, is when the parents think that this child is mature enough to fulfill the whole mitzvah, even with its more complicated parts. <ref>See the examples on Sukkah 42a and Sukkah 28a</ref><br />
#The age of chinuch depends on the child's individual intelligence. Usually the age when a child is intelligent enough for mitzvos is 5 or 6 years of age. <ref>Mishnah Berurah 128:123.</ref><br />
##For Shabbat some say that the age of chinuch begins at age 4 or 5.<ref>Muktzeh: A Practical Guide (Rabbi Simcha Bunim Cohen p. 138)</ref><br />
#There are some mitzvos in which parents start training their children even before five years of age. But some mitzvos can be more complicated and parents should wait until children are older to train them.<ref>Mishnah Berurah 128:123 </ref><br />
#A child can make several mistakes before they can begin to execute the mitzvah properly. But if one does make a mistake trying to execute the mitzvah, the parents should not get frustrated with their kid and instead should encourage them to try again. <ref>Mishnah Berurah 343:3</ref><br />
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==Who is obligated in Chinuch?==<br />
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*There is a machloket in the commentaries regarding whether the mitzvah of chinuch is for the parent or the child.<br />
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#The book of Mishlei says that one should teach his child in a manner which will stick with him forever: “Train up a child in the way he should go, and even when he is old, he will not depart from it.” Rashi comments on this pasuk saying that depending on what you teach him those lessons will affect him the rest of his life. This means that the parent has the responsibility to teach the child life lessons. This belief would suggest that chinuch is a mitzvah for the father, because he is the one who will have the ability to affect his child's future.<ref>Mishlei (22:6) and Rashi there as cited in ShortVort written by D. Fine. Ritva Sukkah 2b s.v. amar rabbi yehuda and Mishna Brurah 343:2 cite Mishlei as the source for chinuch. </ref><br />
#Some rishonim hold that the son isn't obligated in mitzvot at all and it is only father who is obligated to train his son in mitzvot.<ref>Rashi (Brachot 20a s.v. ketanim), Ran (Megillah 6b s.v. rabbi yehuda) citing the Ramban, Ritva (Megillah 19b s.v. hakol), Tosfot Bava Kama 87a s.v. vkein</ref> However, others hold that the child himself is rabbinically obligated in mitzvot.<ref>Tosfot (Megillah 19b s.v. vrabbi yehuda), Tosfot (Brachot 20a s.v. vketanim), Rashba (Brachot 20a s.v. nashim)</ref><br />
#While the majority of the Poskim hold that Chinuch only applies to the father, some say it also applies to the mother. <ref>Mishna Brurah 343:2, Sefer Chinuch Yisrael (p. 61). See further in the Magen Avraham 343, Shulchan Aruch HaRav 343, Mishna Brurah 616:5, Aruch HaShulchan 343, and Pri Megadim E"A 225:5. <br />
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*The Gemara Nazir 28b writes that there is only an idea of a father training his son in being a nazir and not a mother. Reish Lakish understands that this is an example of chinuch. Tosfot Yeshanim (Yoma 82a s.v. ben) explicitly holds that there is no chinuch for a mother. Aruch Lener Sukkah 2b agrees. Ritva (Sukkah 2b s.v. amar rabbi yehuda) assumes that there is chinuch for a mother.</ref><br />
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==How Completely Must the Mitzvah Be Performed?==<br />
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*The obligation of chinuch is for a father to train his son to do mitzvot, before he is required. The question that arises is: can a father fulfill his obligation by training his children to learn the basics of the mitzvah or must a father teach his son to perform the mitzvot perfectly. There are many different views on how a father should approach this issue.<br />
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#Some examples of cases of chinuch are with a lulav and with tzitzit. While the obligation of chinuch is only fulfilled if you give your child a perfectly kosher lulav and pair of tzitzit, you don’t have to give your child lulav hadar. In addition, you also don’t have to teach your child to have kavanah while performing the mitzvah. From this, we can infer that while it is important to teach your child to not perform the mitzvah in a non-kosher way, it is also not necessary to make your child fully enthralled in all aspects of the mitzvah.<ref>Fine, D. "The Mitzvah of Chinuch Explored." Shortvort. N.p., n.d. Web. 11 Feb. 2016.</ref><br />
#There is a dispute whether a father fulfills his obligation when letting his child use a borrowed lulav for sukkot.<ref>Mishna Brurah 628:28</ref> This question revolves around whether the nature of the obligation of chinuch was to train the child to do mitzvot when he gets older in which case it would suffice or was it that the rabbis imposed an obligation upon the child to do mitzvot before he becomes Biblically obligated.<ref>Rav Moshe Feinstein in Igrot Moshe YD 1:224. See Ritva (Sukkah 2b s.v. amar rabbi yehuda) who says that a sukkah above 20 amot is invalid for chinuch and concludes that the mitzvah of chinuch has to be fulfilled in a complete fashion.</ref><br />
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==Until When?==<br />
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#Although the primary purpose of Chinuch is to train children when they are young so that they continue to perform the Mitzvot during adulthood, the parents' obligation does not end when a child reaches bar or bat mitzvah. A parent must make sure that the child continues to adhere to all biblical or rabbinic laws even after maturity. <ref>Children in Halacha pg. 8 </ref><br />
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==Daily Mitzvot==<br />
===Prayer===<br />
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#Regarding a child's obligation to pray, see the [[Obligation_to_pray#Children| Children's obligation to Pray]] page.<br />
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===Berachot===<br />
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*Children should be taught to say berachot before food at the age of 5, or when the children are able to say it properly. However many people have different customs to start having children say berachot at an earlier age. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>, שלחן ערוך א”ח רט”ו:ג as cited in Singer, Shmuel. "A Parent's Guide to Teaching Children Mitzvot." Google Books. Shmuel Singer, n.d. Web. 01 Feb. 2016. <https://books.google.com/books?id=55NdTR7HfYAC&pg=PA20&lpg=PA20&dq=age%2Bchildren%2Bberachot&source=bl&ots=zwGJnqECD_&sig=xSHlovDBimMjahI64ia2ltu_5ho&hl=en&sa=X&ved=0ahUKEwjHopOi39bKAhUBLyYKHRqADUEQ6AEIHDAA#v=onepage&q=age%20children%20berachot&f=false>. <br />
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*Yalkut Yosef (Chinuch p. 20) quotes the Chikrei Lev who proves that there is chinuch even on mitzvot derabanan, as the gemara Rosh Hashana 29b indicates that a person should teach his son how to make hamotzei before eating bread.</ref><br />
*Some say that children from the age of 6 should say Birkat Hamazon <ref>Rabbi Mansour on dailyhalacha.com writes that parents should ensure that children from the age of 6 say Birkat HaMazon. </ref><br />
*In order to teach children what berachot they should say and how they should say them, the parent should show/teach the children by saying berachot in front of the child. A parent of a young child is allowed to help the child say the berachot by saying it with them, including the saying of G-d’s name, and the parent is allowed to answer “amen” to berachot that are said improperly or are incomplete if the child is still learning. <ref>Mishnah Berurah (167:93) . See Chanoch L’Naar (14:4). As cited in "CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref><br />
*Children that are older than five or six, or whatever age the accepted custom says, and get up in the middle of the night, should not eat unless they said the proper berachot beforehand. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref><br />
*While there is a prohibition in saying G-d's Name (Ado-nai) when it is isn't warranted, the prohibition is waived when being used in the process of Chinuch. Therefore, it is permitted (obligatory, rather) to say the full [[Brachot|Bracha]], with Shem and Malchut, in order to teach a child how and when to say what [[Brachot]].<ref>The Gemara (Brachot 53b) says that one doesn’t say amen after the [[Brachot|Bracha]] of a katan when he is just saying a [[Brachot|Bracha]] as he is being taught the Brachot. The Rambam (Brachot 1:15) codifies as halacha. The Kesef Mishna there writes that it’s clearly implied that the teacher is permitted to say the Brachot with Hashem’s name to teach the children how to say the Brachot and when the children repeat the [[Brachot|Bracha]] after him, since the [[Brachot|Bracha]] is only for Chinuch, one doesn’t answer amen. Shulchan Aruch 215:3 rules that if a child is saying a [[Brachot|Bracha]] as he is learning from his teacher one doesn’t answer amen, but if a child says a [[Brachot|Bracha]] in order to exempt himself from some obligation (meaning saying a [[Brachot|Bracha]] when he is obligated to say it), then one should answer amen.<br />
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*Mishna Brurah 215:14 writes that it is permitted for the teacher to say the Brachot with Hashem’s name to teach the children how to say the Brachot. Although saying a [[Brachot|Bracha]] for Chinuch is permitted, saying a [[Brachot|Bracha]] as one is learning such as an adult who finds the text of a [[Brachot|Bracha]] in the gemara as he is learning should not say the [[Brachot|Bracha]] with Hashem’s name as one is reading the gemara. However, Yalkut Yosef 215:15 writes that in order to teach a child how to say Brachot one may say them with Hashem’s name, however, once the child knows how to make a [[Brachot|Bracha]] and he just needs help in saying the [[Brachot|Bracha]] one should say it without Hashem’s name.</ref><br />
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===Talit Katan===<br />
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#One should buy a talit katan for a child who has reached the age of chinuch.<ref>Shulchan Aruch O.C. 17:3<br />
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Aruch HaShulchan 17:5 asks why one is obligated to buy his child a talit as the mitzvah of tzitzit is limited to one who is wearing a four cornered garment. So if one doesn't have the garment, there is no requirement? Rav Simcha Bunim Cohen (Children in Halacha page 15 footnote 8) quotes the Bach s.v. katan that since the custom is that everyone wears tzitzit, one is obligated in chinuch of this custom as well.<br />
</ref><br />
#There are a variety of opinions for the age of chinuch for talit katan<br />
##Some say it is six or seven.<ref>Bach 16 s.v. umah shekasiv rabbaynu</ref><br />
##Others says that it is nine.<ref>Magen Avraham 16:1. Rav Moshe Feinstein (Igrot Moshe Y.D. 3:52:2) says that under the age of nine, the talit katan does not need the proper measurements. Aruch HaShulchan 16:5 says a talit katan has no shiur.</ref><br />
##The common custom is from the age of three.<ref>Sharay Teshuva 17:2 and Aruch HaShulchan 17:5</ref><br />
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===Washing Hands===<br />
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#Children that have not reached the age of bar or bat mitzvah are required to wash their hands before eating bread. Even though washing hands is a mitzvah derabanan, it is a mitzvah of chinuch to teach kids mitzvot that are derabanan. <ref>Yalkut Yosef Dinei [[Netilat Yadayim]], Birkat Hamazon, [[Brachot]], [[Mincha]] and [[Arvit]] page 13-14 based on the Yerushalmi in Megilla 2:5 that [[chinuch]] of children applies to rabbinic laws as cited in [[Netilat Yadayim for a Meal]]. <br />
<br /> An important lesson about chinuch in general can be learned from a story about trying to teach one’s son to wash before eating. It talks about a little kid who did not wash before eating bread. This infuriated his dad so he went to get something to hit him with. When he wound up to hit his son, his wife immediately stopped him and reminded him that he does not wash before eating bread either, thus he should be the one that is hit. The lesson is that if you want to successfully teach your children mitzvot, you have to take ownership and do the mitzvah as well. "חינוך לדורות - חינוך במעשים." <http://raktora.50webs.com/hinuh1.htm>.</ref><br />
#One opinion is that even when the child is being spoon fed because he does not have the motor skills to feed himself yet, he still is required to wash for bread when he eats more than a Kezayit. <ref>הרב אבישלום מונייצר שליט''א. "ילדים כהלכה." ילדים כהלכה. ''</ref><br />
#Harav Adir Cohen says that when the child can say the bracha they should wash their hands before eating bread. Since in many kindergarten and nursery classrooms they have posters of the bracha on the wall, they have already memorized it when they are young. Therefore, they should be able to wash by then. <ref>הרב אדיר הכהן שליט"א. " חינוך לנטילת ידים לילדים." חינוך לנטילת ידים לילדים. </ref><br />
#Children that have reached the age of chinuch should be trained to wash their hands upon rising in the morning and they should not touch food before washing hands.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 14). Shulchan Aruch haRav 4:2. M.B. 4:10 says that one should be careful with young children, and doesn't clarify if this is only once they reach the age of chinuch</ref> Some say parents should try and wash the hands of their children, regardless of their age.<ref>Shulchan Aruch haRav 4:2 says one should be careful starting after the brit milah to wash his son's hands. Shut Tzitz Eliezer 7:2:10 says there is no obligation before the age of chinuch, but to get the child into a good habit, it is advisable to wash his hands even before the age of chinuch. However, do not put pressure on the child, but do it pleasantly as there is no issue if they touch food. Halichos Bas Yisroel perek 1 footnote 22 quotes in the name of Rav Moshe Feinstein that although it is not required, it is a good idea to wash the hands of your children even before the age of chinuch.</ref><br />
#Children who have reached the age of chinuch should be trained to wash their hands after going to the bathroom or touching parts of their body that are generally covered.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 15). Chinuch Yisroel page 63. <br />
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Shut Tzitz Eliezer 7:2:4 says one can still learn with a child who touches their scalp or shoes.</ref><br />
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==Bringing Children to Shul== <br />
There is a lot of controversy over the issue of bringing your kids to shul. Is it a positive thing that will be positive for their future or will it be a distraction to others and a negative outlook on shul for the child?<br />
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#Some say that bringing children to shul before they are ready infuses them with spirituality just like a bris milah is given to a child before the age of chinuch because it infuses him with spirituality. <ref>[http://www.aish.com/jl/jewish-law/daily-living/4-Children-and-Halacha.html Rabbi Shraga Simmons] </ref><br />
#The gemara writes that the reason why children were also supposed to assemble at hakhel was to ‘bring reward to those who brought them’. Tosafot comments that this is the source for bringing children to shul.<ref>Chagigah 3a</ref><br />
#The Shla hakadosh was frustrated by people who brought kids to shul who were not yet old enough to be in shul without making disruptions and bothering the shul. This will leave an impression on the child and he will feel distaste towards the shul as an adult because of it. <ref>Mishnah Berurah 98:3 who quotes the Shla Hakadosh:</ref><br />
#The Mishna Berura writes that one shouldn’t daven with a young child in front of himm as the child will likely distract him.<ref>Mishna Berura 96:4</ref><br />
#The Shulchan Aruch writes that children should listen to the megilla being read on Purim. The Mishna Berura writes that this is only applicable to children who have reached the age of chinuch. The Chafetz Chaim bemoans the unfortunate reality that many parents bring their younger children who disturb everyone else. <ref>The Shulchan Aruch (OC 689:1-3)</ref><br />
#One should not kiss a young child in shul.<ref>Rama O.C. 98:1 quotes Shut Binyamin Zev 163 that explains the reason is, so that one realizes that there is no love like the love one has for Hashem. See Sefer Chasidim 255<br />
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Rav Ovadya Yosef (Shut Yichaveh Daas 4:12) says that this applies to both young and old children and even to other people. However, he says that the custom to kiss a rav or father on the hand is definitely permitted. He explains that they are different as there is a mitzvah to honor them, so giving them honor is a form of honoring Hashem.</ref> Some limit this to the time of prayer.<ref>Rav Michel Sherkin (Meged Givot Olam Chelek 1 page 92) says Rav Moshe Feinstein felt that this prohibition is limited to the time of tefillah (as discussed by the Gra O.C. 98:1 by the fact that the Rama has this halcha in Hilchot Tefillah, not Hilchot Bet Hakneset).</ref> Others do not accept this distinction.<ref>Rav Hershel Schachter quoted by his son <nowiki>https://www.yutorah.org/sidebar/lecture.cfm/802649/rabbi-shay-schachter/kissing-our-children-in-shul/</nowiki> at 2:20</ref><br />
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==A Kohen Becoming Tamei==<br />
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#Hacham Ovadia Yosef says a kohen’s wife who is pregnant while she knows it's a male is allowed to go to cemeteries while pregnant because the fetus is considered to be a part of the mother. <ref>dailyhalacha.com</ref> Rav Elyashiv says that a kohen’s wife who is giving birth to a male needs to make sure the hospital is one where the child won't become tamei after being born. <ref>dailyhalacha.com</ref><br />
#A kohen must never become Tamei, so as a baby it is the parent's responsibility to keep the baby from being near dead bodies.<ref>dinonline.org</ref><br />
#Once the Kohen is old enough and mature enough to be taught the obligation of not becoming tamei the responsibility to keep the child from becoming Tamei falls off the parents and on the child <ref>dinonline.org</ref><br />
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==Shabbat==<br />
===Kiddush and Havdalah===<br />
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#When a child is able to understand when it is Shabbat, then he or she must hear kiddush and havdalah. Understanding that it is Shabbos does not mean that he or she only says good shabbos and that’s all; rather a kid must understand that it’s the 7th day and it’s the rest day and not a day to do work. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#When a child is of that age, parents must make sure to call the child to the table to hear kiddush. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#If a child goes to sleep before hearing havdallah or Kiddush and it is past the child’s normal bedtime, it is not necessary to wake him or her up for Havdalah. <ref>Rav Shlomo Zalman Aurebach as cited in Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
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===Melacha on Shabbat===<br />
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#On shabbat, a parent cannot tell a kid to do melacha<br />
#According to one opinion, you can have a child do melacha for you if it is only an issur derabanan<ref>Turei Zahav as cited in A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer</ref> According to most opinions you may not ask a child to do a melacha for you under any circumstances even melacha derabanan. <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#Even though one cannot ask a child to do melacha, if a young child is playing with a toy that makes noise on shabbat, you don’t have to tell the kid to stop if he is too young to understand the laws of shabbat <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#But, if a kid is old enough to understand which actions are forbidden and which are allowed to do on shabbat, then you must stop him from doing melacha <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
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==Holidays==<br />
===The Seder===<br />
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#The age a child should be kept up for the whole pesach seder is when he can fully understand the mitzvah and the story of Egypt. This of course varies depending on how the child matures, but for most it is between age 5-7.<ref>Shulchan Aruch Orech Chaim 472:15. Shulchan Aruch Harav 472:25</ref><br />
#A child should drink the four cups when he can understand, even just a little bit, the story of Egypt; he does not, however, need to drink the same amount as an adult but rather a child-size cheek full <ref>The Laws of Pesach on www.neveh.org </ref><br />
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===Lulav===<br />
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#Children are chayav to perform the mitzvah of lulav when they are able to shake the lulav <ref>Gemara sukkah 42a</ref><br />
#The Turei Zahav says that a parent should buy his son his own set of lulav if he is able to do it, and the father has the financial means to do it.<br />
#if you are going to buy your child a lulav, it is preferable, if they are going to make a bracha on it, that it be kosher. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.53. Print.</ref><br />
#Although the lulav should be kosher, according to some, on the first day of Sukkot a child does not have to own his lulav like adults do. According to others, a child should also use a lulav that he owns. Therefore, the child should use the lulav after all adults have used the lulav, because a child can acquire a lulav from an adult, but cannot transfer it back to the adult’s ownership.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.59. Print.</ref><br />
#The child is not able to give back the lulav because he is unable to understand the practices of business enough to give back the lulav. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 53 . Print.</ref><br />
#You can have your child use the non-kosher set of lulav but you do not fulfill the mitzvah of chinuch. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 61-63. Print.</ref><br />
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===Fasting===<br />
<br />
#There is a minhag for a boy to fast 3 fasts prior to his Bar Mitzvah.<ref>Rav Nevinsal (B'Yitzchak Yikare 550:1) comments that the minhag ashkenaz is for a boy to fast 3 times prior to his bar mitzvah, though he doesn't know the basis for this minhag.</ref><br />
<br />
==Torah Study==<br />
<br />
#The Torah study of pure children is very precious before Hashem and it provides spiritual protection to the whole world.<ref>The Gemara Shabbat 119a quotes Reish Lakish as saying that the world stands on the merit of the children's torah study. Furthermore, says the Gemara, a city which doesn't have its children studying Torah is going to be destroyed.</ref><br />
<br />
==Chinuch Attitude==<br />
<br />
#A life devoted to Hashem is the most pleasurable and fulfilling one. Therefore, the Chinuch stage must be pleasing and joyful for children. The proper attitude and approach for children to learn is through "Darchei No'am" (pleasant ways). <ref>Rambam in his introduction to Perek Chelek elaborates on how a child should be given sweets to encourage him to learn, as he gets older he should be given bigger prizes until eventually he will appreciate the value of the Torah itself and be motivated to learn it for no other reason </ref><br />
#A parent and/or teacher should generally be careful not to be excessively forceful. There are several cases where Talmudic personalities praised their behavior of not being "makpid"(strict) in their home over their wives and children even though they lived a life filled with mitzvot <ref>Gitin 7a</ref><br />
#The gedolim have all agreed that hitting children in the name of chinuch is forbidden.<ref>Rav Wolbe in Biyan Uzeriya Bechinuch. Rav Kook in Ayn Ayah Brachot 7a:70</ref><br />
<br />
==Feeding a Child Something Forbidden==<br />
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#It is forbidden to feed a child something that is forbidden, whether it is forbidden from the Torah or rabbinically.<ref>The Rambam Machalot Asurot 17:27 holds that it is forbidden to feed a child something forbidden whether that prohibition is from the Torah or rabbinic. The Rashba responsa 1:92 argues that it is permitted as long as it is only rabbinic yet he cautioned that he didn't rule like that in practice. Ran Yoma 1a quotes the Rashba. The Shulchan Aruch 343:1 holds like the Rambam.</ref><br />
#It is permitted to feed a baby milk an hour after they finished eating meat even though the minhag is to not to have milk after meat for several hours.<ref>Chelkat Yakov YD 1:16 is lenient to permit a baby to drink milk after eating meat since it is only a minhag and since a minhag is based on a vow it a child's vows aren't effective. However, he limits this leniency to this context and only permits in conjunction with the fact that a baby is considered like a choleh shein bo sakana if they need to drink milk for health. Yabia Omer YD 1:4 is lenient after an hour but adds that perhaps there's no prohibition of feeding a child something forbidden if it is only an external prohibition and not a prohibition of the food itself.</ref><br />
#Many poskim are lenient even for Ashkenazim to feed a child who needs to eat kitniyot on Pesach for health reasons since it is only a minhag.<ref>Shem Aryeh EH 95 writes that there's no issue with feeding a child below chinuch something (latfiso byadayim) that is only a chumra and not even a rabbinic prohibition. He is writing about not eating dried fruits on Pesach which was a certain minhag. The Sdei Chemed Chametz Umatzah 6:6 quotes it regarding Kitniyot. Siach Yitzchak responsa 210 agrees. Yechave Daat 1:9 agrees. He quotes Kol Mevaser 778, Agudat Ezov 12 who also agree that there's no prohibition of feeding a child something that's only a minhag. Agudat Ezov is lenient even with bishul akum. Sdei Chemed Asifat Zekenim Bishul Goyim 15 quotes that.</ref><br />
#Putting a diaper on a baby on Shabbat that has a color strip which changes colors when the baby goes to the bathroom is permitted.<ref>Rav Nissim Karelitz in Chut Shani Shabbat v. 4 p. 287 writes that it is permitted to put a diaper on a baby that is going to change colors when the baby goes to the bathroom and it isn't considered causing your baby to do a melacha of coloring on Shabbat. The reason is that when the diaper is put on there's no change and when the baby goes to the bathroom he is mitasek and there's no issue of causing your child to do a melacha as a mitasek.</ref><br />
#Feeding your child a cookie with letters on it on Shabbat is permitted.<ref>Mishna Brurah on 340:3 writes that it is permitted to give your child a cookie with letters on it even though for an adult it is forbidden to eat it since it will erase the letters. Chut Shani Shabbat v. 4 p. 293 explains that it is permitted since erasing the letters is at worst derabbanan and also some poskim permit it altogether. Also, there's no problem of causing your child to do something forbidden if it is a pesik reisha unless the child realizes that he's doing it for the benefit of the child.</ref><br />
<br />
==Sources==<br />
<references /><br />
[[Category:Lifecycles]]</div>Aaschreihttps://halachipedia.com/index.php?title=Mitzvah_to_Daven&diff=23956Mitzvah to Daven2019-08-07T01:47:20Z<p>Aaschrei: </p>
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<div>[[Image:Prayer.jpg | 200px | link=Prayer | right]]<br />
==General Obligation==<br />
<br />
#Some early authorities consider the mitzvah to pray as a biblical mitzvah based on the verse “ולעבדו בכל לבבכם”<ref>Deuteronomy 11:13/דברים פרק יא פסוק יג</ref> which Chazal explain as a reference to the service of the heart<ref>Tanit 2a</ref>, ולעבדו connoting worship through prayer. [[Tefillah]] is listed as the fifth mitzvah in the Rambam's ספר המצות.<ref>Rambam Tefillah 1:1,ספר המצוות לרמב"ם מצות עשה ה</ref> However, many early authorities argue that the entire obligation is rabbinic and only biblical in times of great distress (בעת צרה). <ref>Ramban on ספר המצות, Mishna Brurah 106:4 </ref><br />
#One who lengthens his [[prayers]] will merit a longer life. <ref>Sh"t Rivivot Ephraim 1:50:7 says that although the gemara Brachot 54b says this in reference to the amida, it is true for all [[prayers]] </ref><br />
<br />
==Doctors==<br />
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#If a doctor is involved with healing a patient and there's an urgent need he shouldn't interrupt to say Shema or Shemona Esrei. However, if he can take a brief break and his involvement isn't critical for that time then he should do so in order to say Shema and Shemona Esrei.<ref>Nishmat Avraham 38:6. Dirshu 93:8 also cites Chut Shani Chol Hamoed v. 1 p. 328 as agreeing.</ref><br />
#For example, someone who is a doctor healing a Jewish patient and missed the entire period of a Tefillah from beginning to end, since he was dealing with a mitzvah he doesn't need to recite Tashlumin afterwards.<ref>Rav Shlomo Zalman Auerbach cited in Nishmat Avraham 38:6 writes that someone who is healing a Jewish patient is doing a mitzvah and as such he is exempt from Tefillah and if he's involved with that mitzvah from the beginning of the time of the Tefillah to the end then he doesn't even need to recite Tashlumin in accordance with the Derisha YD 341:3. He also cites Rav Zilberstein who explains that even if he doesn't have intention for a mitzvah nonetheless he is practically doing the mitzvah of Hashavat Aveidah and as such the exemption applies.</ref><br />
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==Women==<br />
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#Women are obligated in saying [[Shmoneh Esrei]] of [[Shacharit]] and [[Mincha]]. <ref>S”A 106:1, Mishna Brurah 106:4. See also Sh”t Yechave Daat 3:7 who writes that women are obligated in one [[Shmoneh Esrei]] a day but if they say three a day it is praiseworthy. [[Tefillah]] KeHilchata (chapter 1 note 17) quotes Rav Ben Tzion Abba Shaul who says that women are obligated in all Tefillot except [[Arvit]]. </ref> It is proper for women to accept the yoke of heaven by saying at least the first pasuk of Shema. <ref>S”A and Rama 70:1, Mishna Brurah 70:5 </ref><br />
#Women are not obligated in [[Arvit]]. If one wants to say it one should specify that it is done Bli Neder (so that it is not binding after 3 times of performing it). <ref>Mishna Brurah 106:4, [[Tefillah]] KeHilchata 1:11. [http://www.yutorah.org/lectures/lecture.cfm/703731/Rabbi_Hershel_Schachter/Women_at_Prayer Rabbi Hershel Schachter] in a shiur on yutorah.org ("Women at [[Prayer]]", min 10-16) agrees and explains that women are not obligated to say [[Arvit]] since according to the gemara, [[Arvit]] is optional and although men have accepted it upon themselves to say [[Arvit]], making it an obligation for men, the minhag however does not include women and therefore [[Arvit]] is not an obligation for them. </ref><br />
#Many poskim hold that women are exempt from saying [[Mussaf]].<ref>Mishna Brurah 106:4 quotes the Tzlach (Brachot 26a s.v. VeShel Musafin) who says that women are exempt from [[Mussaf]], while the Magen Giborim disagrees. [http://www.yutorah.org/lectures/lecture.cfm/703731/Rabbi_Hershel_Schachter/Women_at_Prayer Rabbi Hershel Schachter] in a shiur on yutorah.org ("Women at [[Prayer]]", min 10-16) explains that the reason women are exempt, is that [[Mussaf]] is not about asking for mercy, which is the basis for women's obligation to pray (Gemara [[Brachot]] 20b). Additionally, [[Mussaf]] was instituted because of the [[korbanot]] Mussaf and women were not obligated in donating the Machasit HaShekel which was used for communal [[korbanot]] such as the Mussaf [[korbanot]]. </ref><br />
#A woman who is unable to say [[Shmoneh Esrei]] of [[Shacharit]] should at least say a short [[prayer]] which includes praise, a request, and a thanks of Hashem. <ref>[[Tefillah]] KeHilchata 1:10 based on Magen Avraham 106:2 </ref><br />
#A woman who has limited time for [[Shacharit]] should say parts of [[Tefillah]] according to the order of importance: 1) [[Shmoneh Esrei]] 2) first pasuk of Shema and Emet VeYatsiv before [[Shmoneh Esrei]] 3) Baruch SheAmar, Ashrei, and Yishtabach, 4) Birchot HaShachar, 5) Birkat HaTorah, 6) Birchot [[Kriyat Shema]] and the entire Shema and 7) Pesukei Dezimra. <ref>[[Tefillah]] KeHilchata (chapter 1 note 21). </ref><br />
#According to the Sephardic minhag, women shouldn't recite the bracha of Baruch SheAmer, Yishtabach, or Birchot Kriyat Shema. <ref>Yalkut Yosef (Dinim L'isha V'lbat 8:1-2). [[Tefillah]] KeHilchata (chapter 1 note 21) quotes Rav Ben Tzion Abba Shaul as saying that women may say Pesukei Dezimra and brachot of [[Kriyat Shema]] with [[Shem UMalchut]] and Sh”t Yabia Omer 2:6 holds that these [[brachot]] should be made without [[Shem UMalchut]]. </ref><br />
#The minhag is that women don't say [[Tachanun]]. <ref>Piskei Teshuvot 131:1, [[Tefillah]] KeHilchata 15:5</ref><br />
#According to Sephardim, a woman who doesn't have time should at least say Birchot Hashachar, Birchot HaTorah, and Shemona Esrei. It is also proper for them to also say Shema. <ref>Yalkut Yosef (Otzar Dinim Lisha Velebat p. 68, 77, 104)</ref><br />
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==Children==<br />
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#Once a child knows how to speak one should teach them to say the first pasuk of Shema. <ref>Mishna Brurah 70:7 notes that this does not have to be said in the proper time of shema </ref><br />
#A child of 6 or 7 should be taught to say the brachot of [[Kriyat Shema]], Shema,<ref>Mishna Brachot 20a says that children are exempt from reciting shema. Rashi explains that this refers to children that have reached the age of chinuch. Rabbenu Tam argues that this refers to children that have not reached the age of chinuch, but once they have reached the age of chinuch, they should be taught to say shema. Shulchan Aruch 70:2 quotes both opinions and says it is appropriate to be strict like Rabbenu Tam.</ref> and [[Shmoneh Esrei]]. <ref>[[Tefillah]] KeHilchata 1:12-13 quoting from M.B. 70:6 where he notes that this means one should train the child to recite shema at the proper time with all the brachot </ref><br />
#One should teach one's small children to answer [[Amen]] because once a child answers [[Amen]] it has a place in Olam Haba. <ref>Rama 124:7 </ref><br />
#There is a chinuch for a child to daven in a minyan but davening in a group of ten children isn't considered a minyan at all even for chinuch.<ref>Rav Soloveitchik (Nefesh Harav p. 113) explained that for chinuch it needs to be a halachically valid structure for the chinuch to be effective (Ritva Sukkah 2b).</ref><br />
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==Gentiles==<br />
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#Gentiles are not obligated in [[Tefillah]] but if they do pray they fulfill a mitzvah, and are considered to be like a person who is not commanded but volunteers to do so. <ref>Sh”t O.C. Igrot Moshe 2:25 writes that non-Jews are not obligated to pray to Hashem but if they do they fulfill a mitzvah and receive reward as someone who is not commanded but nonetheless, volunteers. See Sh"t HaRambam 148 who writes even regarding [[Brit Milah]] that non-Jews can volunteer to perform a mitzvah.</ref><br />
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==Sources==<br />
<references /><br />
[[Category:Prayer]]</div>Aaschreihttps://halachipedia.com/index.php?title=Tzitzit&diff=23955Tzitzit2019-08-07T01:20:28Z<p>Aaschrei: </p>
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<div>Tzitzit or [[Tzitzis]] (Hebrew: ציצית) are "fringes" worn by Jews on the corners of four-cornered garments, including the Tallit ([[prayer]] shawl) and Tallit Katan. Since they are considered by Orthodox tradition to be a time-bound commandment, they are worn only by men. The details of Tzitzit are described below:<br />
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[[File:200px-Tzitzis_Shot.jpg|thumb|right|''The tzitzit of one corner of a Tallit'' ]]<br />
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==Source of Requirement==<br />
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#There is a positive Torah commandment to place Tzitzit strands on each corner of a four cornered garment that one wears. <ref>Bamidbar 15:38; Devarim 22:12, Rambam Sefer Hamitzvot mitzvat aseh 14.</ref> This obligation extends to any garment with at least 4 corners, for instance, a 5 or 6 cornered garment. <ref>Aruch HaShulchan 10:1 </ref> On such garments with more than 4 corners, one should only attach Tzitzit to four of the corners. <ref>Aruch HaShulchan 10:2 </ref> The corners chosen should be the corners that are the farthest away from each other. <ref>Shulchan Aruch 10:1 </ref> However, bedieved, one may make a bracha on the Tzitzit, even if they were not placed at the farthest corners of the garment. <ref>Mishna Brurah 10:5 </ref><br />
#Technically, there is no obligation to wear a four cornered garment in the first place.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1</ref> Nevertheless, it is certainly proper and correct to observe this important mitzvah by wearing Tzitzit all day.<ref>Rambam Hilchot Tzitzit 3:11; Tur 24:1; Shulchan Aruch 24:1; Rav Ovadya Yosef in Yechave Daat 4:2. See Mordechai (Menchot no. 945) writes that a person should endeavor to obligate oneself in the mitzvah of tzitzit just like Moshe longed to enter Israel in order to fulfill the mitzvot there (see Gemara Sotah 14a). </ref> Additionally, the accepted minhag is to wear Tzitzit and one should not break from this minhag. <ref>Rav Moshe Feinstein in Igres Moshe 4:4 </ref><br />
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==People Obligated in Tzitzit==<br />
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#The obligation applies to all Jewish men age 13 and older.<ref>Mishna Brurah 17:10</ref><br />
#A blind man is equally obligated, and should recite a bracha.<ref>Shulchan Aruch 17:1</ref> It would be best for him to first feel and check the validity of his Tzitzit or ask someone else to confirm it for him.<ref>Mishna Brurah 17:1</ref><br />
#Women are exempt, as wearing Tzitzit is a positive time bound mitzvah.<ref>Rabbi Shimon in Gemara Menachot 43a; Shulchan Aruch 17:2. The Rema (ad loc.) comments even though women are exempt, if they want, they may rely upon the opinion of Tosfot on Kiddushin 31a who would allow a woman to wear and make a bracha on Tzitzit. The Rema continues however, that women still should not do so, since it would appear as arrogant and further that Tzitzit is not a personal obligation anyway. The Mishna Brurah (17:5) elaborates that although women may rely on Tosfot for [[Lulav]] and [[Sukkah]], Tzitzit are different since even men are not required from the Torah except if they wear a four cornered garment. Wearing Tzitzit has both a personal as well as an impersonal aspect of obligation to it, which makes the obligation one which allows for leniencies. It is a personal obligation in the sense that only if one wears the garment does one need to attach Tzitzit and not just when one owns a garment. It is not a personal obligation, since it is not required of one to go out and buy a four cornered garment just to perform the mitzvah. Therefore, since men do not really have to wear Tzitzit every day, women certainly should not do so, it appearing arrogant if they do. Lastly, there is a possible concern of violating Beged Ish as Targum Yonatan Ben Uziel raises on Devarim 22:5. The Levush (17:2) and Ben Ish Chai (Lech Lecha 3) use similar logic.</ref><br />
#A Katan, or minor child who is less than 13 years old, should wear Tzitzit and make a bracha on it, once he reaches the age of [[chinuch]] <ref>The Shulchan Aruch (17:3) does not specify an exact age, rather the idea is once a child knows how to properly wear the Tzitzit so that two strings are behind him and two in front (Rema 17:3) </ref>.<br />
#The proper age of [[chinuch]] for the mitzvah of Tzitzit is nine years old. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 2 </ref><br />
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===Should Bochrim Wear a Tallit?===<br />
<p class="indent">The Sephardic custom is to wear a Tallit Gadol from the age of [[chinuch]] in mitzvot.<ref>Kaf Hachaim 8:12, Chacham Ovadia Yosef (Yechave Daat 4:2), Chacham Yitzchak Yosef (Yalkut Yosef 17:4). Or Litzion (Chelek 2, 3:7) says that the age is around 5.</ref> Chacham Ovadia adds that this is true even for a boy studying in an Ashkenazi yeshiva.<ref>Rav Eliyahu Bakshi-Doron (Binyan Av Chelek 2, OC 7:1) agrees</ref></p><br />
<p class="indent">However, the minhag for most Ashkenazim seems to be not to wear one until one gets married unless one goes up to the Torah or leads [[prayers]]. Some achronim<ref>Tashbetz Katan 464, Sefer Hamanhig Chelek 2: Hilchot Nisuin pg. 539, and Maharil Hilchot Ishut 10</ref> quote a midrash which learns from the juxtaposition of גדילים תעשה לך and כי יקח איש אשה (Devarim 22:12-13), that a man should not wear a Tallit until he gets married.<ref>Tzitz Eliezer 20:8 notes that the Maharil only meant that before getting married one does not wear a Tallit Gadol, but certainly one should still wear a Tallit Katan (i.e. Tzitzit).</ref> Piskei Teshuvot 8:10 writes that this minhag spread to several countries in Europe including Lithuania and Poland, while in other Ashkenaz communities it did not catch on. Later achronim<ref>Mishna Brurah 17:10 and Shiyarei Knesset Ha-gadol 17:2, cited in Ba'er Heiteiv 17:4, before him</ref> questioned these earlier achronim and simply do not understand why someone who is not married would not fulfill this mitzvah from the Torah of wearing Tzitzit. Rav Y.D. Soloveitchik (quoted in Mipninei Harav pg. 22) says that in the absence of a minhag otherwise, the correct minhag is for an unmarried boy to wear a Tallit Gadol</p><br />
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==Time Requirements==<br />
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#The earliest time to say a bracha on Tzitzit is from the time period that there is enough natural light to be able to distinguish between the white and blue strands within a clump of Tzitzit.<ref>Shulchan Aruch 18:3</ref> This time period is also known as the time when one is able to recognize an acquaintance from a distance of 4 cubits. Both descriptions are equivalent and commonly referred to as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir]. There is a wide range of opinions on precisely what time [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] occurs on a perfect day.<ref>Meaning that there is exactly 12 daylight hours and every seasonal hour consists of 60 minutes.</ref> In Jerusalem it is considered to be 35 minutes before sunrise,<ref>Rav Moshe Feinstein in Le-Torah ve-Hora'ah Vol. 3:7</ref> 60 minutes before sunrise,<ref>Rav Tukaczinsky in Eretz Yisrael 1:4</ref> and 66 minutes before sunrise.<ref>Rav Ovadya Yosef in Yechave Daat 2:8</ref> The various opinions would then have to be extrapolated according to the region of the world and time of year.<ref>There are two factors at work here: First, the processes of daybreak and nightfall occur faster at places near the equator than places further away from the equator. Second, the speed of these processes are also affected by the seasons. A common solution would be to use seasonal minutes. In order to calculate a seasonal hour, one would need to add up all the daytime minutes and then divide by 12 to get the number of minutes that are in each seasonal hour. For instance, if there were 11 hours of daylight, each seasonal hour would consist of 55 minutes(11x60:12=55min). To further complicate matters, there are two ways of counting the daytime minutes: The Magen Avraham counts from dawn until nightfall with the emergence of 3 stars, whereas the Gra counts from sunrise to sunset. Another means for calculation, which has only recently been implemented, is to compare the level of brightness by using the relative position of the sun. For instance, it has been determined that 60 minutes before sunrise on a perfect day in Jerusalem the sun is 12.9 degrees below the horizon. Therefore, if one wanted to find the equivalent time anywhere in the world during any season, one would simply need to determine at what time the sun will be 12.9 degrees below the horizon in that locale on that day and that would be the extrapolated Meshiyakir.</ref> Thus, according to the commonly accepted opinion that Meshiyakir is between 50 and 60 minutes before sunrise in Jerusalem - In New York, depending on the time of the year, it could be anywhere from 56-73 minutes before sunrise.<ref>MyZmanim.com. These figures are determined using MyZmanim’s earliest published position of 11.5 degrees below the horizon. Unfortunately, MyZmanim.com only offers calculations based upon 10.2 degrees, 11 degrees, and 11.5 degrees but not 12.9 degrees. It is unfortunate because 12.9 degrees correlates to Rav Tukaczinsky’s 60 minutes before sunrise which, although being a very lenient position, is also well collaborated and accepted.</ref><br />
#If one is pressed for an earlier time for work or travel reasons, there are opinions that one may make a bracha on Tzitzit already from dawn.<ref>Mordechai on Gemara Megilla 2; Rema 18:3</ref> Dawn is 72 equivalent minutes, or 1.2 seasonal hours, before sunrise.<ref>Rambam in Peirush HaMishnaiyot [[Brachot]] 1:1; Shulchan Aruch 459:2</ref> However, most modern poskim<ref>Gra 18:5; Mishna Brurah 18:10</ref> qualify that one should not rely on these minority opinions unless under “extreme circumstances”<ref>Rav Ovadya Yosef in Halacha Brura 2, 30:1.</ref> and should rather wait at least until the most lenient interpretation of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir].<br />
#One may wear Tzitzit before these times, however one should do so without making a bracha. Only when it becomes the time period known as [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#MeSheyakir Misheyakir] may one make a bracha.<ref>Rema 18:3</ref><br />
#If one inadvertently made a bracha before dawn, one should not repeat another bracha when the correct time arrives.<ref>Mishna Brurah 18:10. He explains that we are cautious since perhaps the halacha follows the Rosh that daytime garments worn at night require Tzitzit and accordingly the bracha would have been correct; Kaf HaChaim 18:22; Halacha Brurah 1, 18:6</ref><br />
#In terms of nighttime wear, one may wear Tzitzit at night without a bracha and can even sleep in them.<ref>Tosfot Gemara Niddah 51b; Rambam Hilchot Tzizit 3:8; Rema 21:3; Mishna Brurah ad loc; Yalkut Yosef Additions 1, 8:5. The exemption at night is based on the pasuk "uritem oto" (Bamidbar 15:39). Rambam Hilchot Tzitzit 3:7 states that this applies to any garment being worn at nighttime. Rosh in Halachot Ketanot hilchot Tzitzit 1 says this refers to any nighttime garment regardless of when it is worn. Ran on Kiddushin 34a "eizo" says that any garment which is either usually worn at night or is currently being worn at night is exempt. </ref> One need not be worried about violating Baal Tosef when wishing to wear Tzitzit at night.<ref>Rambam Hilchot Tzizit 3:8; Kesef Mishna ad loc; Beit Yosef 8:13</ref> In fact, according to kabbalistic sources, Tzitzit protect a person at night from destructive forces<ref>Shaar Kavanot Tefillat [[Arvit]]:1, Birkei Yosef 8:7, Kaf Hachayim 21:15, Ben Ish Chai Bereishit: halacha 9, Sh"t Teshuvos Vihanhagos 1:19, </ref> and therefore it is praiseworthy to do so. <ref>Kitzur Shulchan Aruch of Yalkut Yosef 8:5 </ref><br />
#However, one should not wear a Tallit Gadol at night,<ref>Bach 18; Magen Avraham 18:1; Mishna Brurah 18:4; Birkay Yosef 18:1</ref> unless one is the shliach tzibur (cantor) for [[Maariv]] and is not wearing an appropriate outer garment (for example a jacket).<ref>Pri Megadim in Ashel Avraham 18:1; Mishna Brurah 18:4</ref><br />
#Another exception would be for Sephardim, where it is customary for a chatan (groom) to wear a Tallit Gadol at his wedding ceremony, he may do so even at nighttime. If it is before sunset he should make a bracha and if the ceremony is after sunset then he should wear a Tallit Gadol without making a bracha on it.<ref>Halacha Brurah 1, 18:2</ref><br />
#If one took off one’s Tzitzit (Tallit Katan) at night, it is permissible to put it back on at night, however, it is not necessary to put it back on. <ref>Rav Moshe Feinstein in Igrot Moshe YD 2:137. Though see the Taz 581:2 who seems to disagree because of a concern of putting oneself in a situation of Safek [[Brachot]] Lehakel.</ref><br />
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==Material Requirements==<br />
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#Sephardim generally follow the opinion of the Shulchan Aruch<ref>Shulchan Aruch 9:1. This is based on the opinion of Rav Nachman in Gemara Menachot 39b. The Rif (Tzitzit 14a) and Rambam Hilchot Tzitzit 3:2, and Sefer Hamitzvot Aseh 14 all rule in accordance with Rav Nachman. </ref> who holds that only garments made of wool or linen have a Torah obligation to have Tzitzit strings. Accordingly, all other materials only require Tzitzit on a rabbinic level. As such, it is preferable for one to wear a wool or linen garment. If one finds it uncomfortable to wear wool Tzitzit, one may wear Tzitzit made from other materials. <ref>Rav Ben Zion Abba Shaul in Ohr LeZion 9:1; Rav Ovadya Yosef in Yalkut Yosef 9:1</ref><br />
#Ashkenazim hold like the Rama who holds that all materials are included in the Torah obligation.<ref>This is based on the opinion of Rava in Gemara Menachot 39b that all materials are able to be used to fulfill one's Torah obligation. Tosfot 39b s.v. VeRav cites the opinion of Rashi and Rabbeinu Tam in favor of Rava. </ref> Nevertheless, some maintain that one still should wear wool and linen garments in order to satisfy all opinions. <ref>Mishna Brurah 9:5. In Halichot Shlomo 3:25, Rav Shlomo Zalman Auerbach is cited as saying that one should try to be strict even in the summertime. </ref> On the other hand, many poskim are lenient in the case when wearing wool would cause any discomfort, especially in the heat. <ref>Rav Moshe Feinstein in Igrot Moshe 2:1; Similarly, The Vilna Gaon (Maaseh Rav Birchot HaShachar, 17) ,the Chazon Ish (Shoneh Halachot 9:1), and the Steipler Gaon (Orchot Rabbeinu Volume 1 page 18) wore non-wool garments for their Tzitzit. In Teshuvot Vihanhagot 1:18 Rav Moshe Sternbuch cites several reasons that one should be strict and said one cannot learn anything from the rabbis that wore non-wool garments because they had their own reasons. </ref><br />
#Although the Shulchan Aruch includes linen as a biblically mandated material, he also cites<ref>9:6; Also Kaf HaChaim 9:16. This opinion stems from Rabbeinu Tam in Gemara [[Shabbat]] 25b</ref> an opinion that we should not use it. He concludes that although the halacha is not like this opinion, it is preferable to avoid the argument and only use wool. However, if one only has a linen garment for one's Tzitzit, they may be used with a bracha.<ref>Rema and Mishna Brurah ad loc. This opinion comes from Teshuvot HaRosh 2:8</ref><br />
#Leather garments are exempt from the obligation of Tzitzit, even on a rabbinic level.<ref>Gemara Menachot 40b. Shulchan Aruch 10:4</ref><br />
#Along the same lines, some poskim equate leather with synthetic materials, such as polyester (usually used for mesh Tzitzit), nylon, and rayon, and maintain that they are also exempt from Tzitzit.<ref>Rav Moshe Feinstein in Igres Moshe 2:1</ref> Others differentiate between woven synthetic materials, which should be treated like cotton, and non woven synthetic materials, which should be treated like leather.<ref>Rav Tzvi [[Pesach]] Frank in Har Tzvi 1, 9</ref> Therefore, it is best not to use synthetic materials for the mitzvah, but if one does one should refrain from making a bracha on it.<ref>Tzitz Eliezer 12:3; Ohr LeZion 2:3</ref><br />
#Tzitzit strings may not be made from stolen material. <ref>Shulchan Aruch, OC, 11:6 </ref> However, the Rama says that if one turned stolen wool into strings it is permissible to use them bedieved. <ref>Rama on Shulchan Aruch, OC, 11:6 </ref> Everyone agrees that one may not make a bracha on a Tallit made with such Tzitzit. <ref>Halacha Brurah, 11:25 </ref><br />
#For a discussion of using [[Techelet]] (blue) strings as Tzitzit see the [[Techelet]] page.<br />
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==Size Requirements==<br />
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#There are various opinions<ref>This range emanates from the gemara Menachot 40b, where it is dictated that the garment needs to be the size for it to be able to cover the head and majority of a minor. There are different interpretations as to how old the minor is to whom the gemara is referring: The [[Chinuch]] (Shelach: 386) and Bach (16) say the reference is to a 6 or 7 year old, the Tur (16) says 9 years old, and the Radbaz (6, 2:106) explains it to be a 5 year old. There is additionally ambiguity as to whether the majority requirement means that the garment needs to cover the head and then in addition a majority of the child’s body (Radbaz) or if it only needs to cover in total the majority of the child; head included ([[Chinuch]]). Meaning, the question between the Radbaz and Chinuch is whether it would be sufficient if it could cover the child’s head and another 30% to 40% of the rest of it's body, or whether it needs to be able to cover the head and an additional 51% of their body</ref> as to how big the garment needs to be to qualify as a halachically bona fide garment, in order to be able to make a bracha without needing to worry about the possibility of it being a bracha levatala (a bracha said in vein or wasted):<br />
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1 [[amah]] by 1 [[amah]]<ref>Pri HaAretz 1; Beit David 8; Shalmei Tzibur 26b; Pri Ha’Adoma 23a; Nachal Eshkol pg. 102:4 ; Ha’Elef Lecha Shelomo 1:4.</ref><br />
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1.5 [[amot]] by 1 [[amah]]<ref>Chazon Ish 3:31; Rav Pe’alim 2:6; Mishna Brurah 16:4;</ref><br />
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1.5 [[amot]] by 1.5 [[amot]]<ref>Lev Chaim 1:99; </ref><br />
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2 [[amot]] by 1 [[amah]]<ref>Siddur of Rabbi Schneur Zalman, the author of Shulchan Aruch HaRav and The Tanya. Similarly, the Gra, without specific numbers, was very strict in this regard and required the garment extend down to one’s knees. Also, the Chazon Ish 3:31 concludes that it is best to follow this size requirement. Likewise, the Mishna Brurah (8:17, 16:4) suggests this size to avoid difference of opinions.</ref><br />
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There is also an opinion that there is no size requirement at all.<ref>Aruch HaShulchan 16:5</ref><br />
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#Additionally, there are two different opinions for the conversion of one [[amah]], or 6 [[Tefachim]] (fists), to modern [[measurements]]: Rav Chaim Na’eh holds it is 48 cm or 18.9 inches make up an [[amah]], while the Chazon Ish holds it is 57.7 cm or 22.7 inches.<br />
#Additionally, there is a dispute about whether the dimensions include or exclude the center hole within the garment for one’s head and neck. The Mishna Brurah <ref>8:17, 16:4</ref> does not include the neck hole in the measurement, while the Chazon Ish <ref>3:30. <br />
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*Amongst the disputes on how big the Tallit Katan needs to be in order to have fulfilled one's obligation in Tzitzit, there is a question regarding the neck hole. The Mishna Brurah (8:17 and 16:4) assumes that the neck hole in the middle of the Tallit Katan does not count towards the minimum required measure. On the other hand, the [http://www.hebrewbooks.org/pdfpager.aspx?req=14336&pgnum=25 Chazon Ish (O.C. 3:30)] argues that as long as the combined width of the shoulders is greater than the width of the neck hole, the hole is counted towards the required measure (Omed Merubah Al HaParutz).<br />
*He offers two explanations disproving the Mishna Brurah's approach. First, if we take the Mishna Brurah’s understanding to its logical extreme, we cannot count any minute hole (there being many since the garment is woven) making it more difficult to reach the proper size requirements. Additionally, he says if every minute hole does not count, then it should be considered an interruption. Once we consider the holes interruptions, there is no unified area with the proper required measure. The Eshel Avraham (16 s.v. Odot) agrees and infers this from the simple language of the poskim who gave measurement without specifying this distinction.</ref> does.<br />
#Halacha Le'Maaseh:<br />
##Sephardim: One has fulfilled the mitzvah BUT cannot make a bracha on it when wearing Tzitzit measuring 1.5 [[amot]] by 1 [[amah]]. It would be preferable if this shiur did not include a neck hole, but if it does and it is difficult to find Tzitzit that size or they are uncomfortable to wear, one may rely on the opinions that say the neck hole is included. In this case, one should make a bracha on a Tallit Gadol and patur (exempt) the Tallit Katan by doing so. In order to make a bracha on a Tallit Katan, it should measure 2 [[amot]] (37.8") by 1 [[amah]] (18.9")<ref>Yalkut Yosef 16:1, Halacha Brurah 1, 16:1; and See “Tzel Heharim” by R’ Hertzel Hillel Yitzhak, pp. 8-11.</ref>.<br />
##Ashkenazim: In order to follow the Mishna Brurah, one should wear Tzitzit that are 1.5 [[amot]] (in length) by 0.5 [[amah]] (in width) not including the neck hole. <ref>Mishna Brurah 8:17, 16:4 </ref> Accordingly, one can wear Tzitzit that are 32 by 16 inches not including the neck hole. <ref>Rabbi Neustadt, author of [[Daily Halacha]] Discussions, writes that using Rav Moshe's (Sh"t Igrot Moshe 1:136) standard of measuring the [[amah]] which is 21.3 inches per [[amah]] one ends up with 32 inches by 16 inches. http://www.torah.org/advanced/weekly-halacha/5765/pekudei.html. Rabbi Willing is lenient to allow 26 inches in length ([http://www.yutorah.org/lectures/lecture.cfm/729840/Rabbi_Zvi_Sobolofsky/Hilchas_Tzitzis_Part_2_(definition_of_a_cornder,_size_of_beget,_straps,_brecha_on_borrowed_tzitzis) Rabbi Sobolofsky] (min 14) in name of Rabbi Willig) </ref><br />
#The garment with four corners needs to be open at least a majority of the way up. <ref>Shulchan Aruch 10:7 </ref> If there is a button less than half way up but the majority is still open, it is still obligated in Tzitzit. <ref>Halacha Brurah 10:20 </ref><br />
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===Shoulder Straps and Sleeves===<br />
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#The cloth going over one's shoulders may not be thin strips but rather must be at least as wide as 3 [[Etzba’ot]]. <ref>Mishna Brurah 16:1 and 16:4 writes that the cloth that goes over one's shoulders may not be thin strips but rather should be wide enough to be recognizable as clothing. The Eshel Avraham and Kaf HaChaim 16:4 hold that it should be at least 3 [[Etzba’ot]] wide. </ref><br />
#It is better not to have sleeves on Tzitzit. <ref>Mishna Brurah 16:4 </ref><br />
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==Color Requirements==<br />
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#Some say that the strings of the Tallit should be the same color as the Tallit itself and the Sephardic custom is to hold so.<ref>Ben Ish Chai Noach Halacha 11 </ref> However, Ashkenazim do not have this custom and wear white strings on their Tallit in all cases. <ref>Shulchan Aruch Orach Chaim 9:5 and the Rama </ref><br />
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==Garment Requiremnts==<br />
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#In order for a garment to be obligated to have Tzitzit, the corners must be square and may not be round. <ref>Shulchan Aruch, OC, 10:9 </ref><br />
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==Other Garments==<br />
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#A scarf is exempt from Tzitzit. <ref>Shulchan Aruch 10:11 </ref><br />
#Towels are exempt from Tzitzit. <ref>Beiur Halacha 10: "soder" </ref><br />
#For several reasons, an apron that one wears during a haircut doesn't need tzitzit<ref>Halacha Berura vol. 1 pg. 376 </ref><br />
#If one wears more than one four-cornered garment they are all obligated in Tzitzit but the bracha is only recited on the first one that one puts on. However, if one recited the bracha and only had in mind to wear one four-cornered garment and then changed one's mind and put on another one, one has to recite a new bracha. <ref>Shulchan Aruch 8:12 </ref><br />
#There is a dispute whether four cornered blankets are obligated in Tzitzit. It is preferable therefore to round off one of the corners, so that it no longer has 4 corners and is therefore definitely not obligated in having Tzitzit attached to it.<ref>Mishna Brurah 18:8</ref> Others say that we are not strict in this case and need not be concerned. <ref>[http://www.yutorah.org/lectures/lecture.cfm/763873/Rabbi_Hershel_Schachter/Shiur_#7_-_Yevamos_-_אילונית Rav Hershel Schachter in a shiur on yutorah.org ("Yevamot 7," min 85)] states that he is not strict when it comes to placing Tzitzit on his blanket. See also another shiur by [http://www.yutorah.org/lectures/lecture.cfm/788501/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Rav Hershel Schachter on yutorah.org ("Hilchot Tzitzit", min 58-60)].<br />
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*The Gemara establishes that the mitzvah of Tzitzit is primarily limited to the daytime. There is a dispute between the Rambam and Rosh whether the Gemara means to restrict the time when the mitzvah applies or to exempt clothing that is usually worn at night. The Tur poses a practical ramification of this dispute. According to the Rosh, who says that clothes which are specified for nighttime use are exempt. Four cornered blankets, since falling under the category of being specified for nighttime use, would therefore not be obligated in having Tzitzit.<br />
*On the other hand, according to the Rambam who holds that the gemara was restricting the time of the mitzvah, it seems if one were to sleep with a blanket in the morning, the blanket would be obligated in Tzitzit. In fact, the Hagahot Maimoniyot (Tzitzit 3:7) records the Rabbenu Eliyahu MeParis's minhag to put Tzitzit on his blanket. Nonetheless, without explaining, the Bet Yosef 18:2 concludes that widespread minhag was not to put Tzitzit on one's blanket.<br />
*In defense of the minhag, the Darkei Moshe 18:2 cites the Mordechai who states that one is only obligated in Tzitzit for clothing one wears (Levisha) and not for clothes that simply cover one's body (Haalah). The Magen Avraham 18:8 cites those who disagree with the Mordechai but explains that it would suffice to round one of the corners in order to exempt the blanket from Tzitzit. See Aruch HaShulchan 18:8 who rejects the Magen Avraham's proof by differentiating between on the one hand covering oneself with clothing, and on the other covering oneself with blankets which are only used for covering oneself and never worn regularly.</ref><br />
#If the majority of a garment's side is open then it must have Tzitzit, but if a minority of a garment's side is open then it is exempt from having Tzitzit. If a garment's side is open only half way then it is a safek and therefore one should tie Tzitzit on it but note that there is an issue of the melacha of transferring on Shabbat with that garment. <ref>Shulchan Aruch, OC, 10:7 </ref><br />
#One should not make a bracha on a garment that is open only half way on it's sides. <ref>Halacha Brurah 10:16 </ref><br />
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==How to Tie Tzitzit==<br />
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#Tzitzit without techelet is tied in four sections with a double knot before and after each section. Between each section one white string is wound around the others. In the first section it is wound 7 times, the next 8 times, then 11 and 13. Altogether there are 5 double-knots and 39 windings.<ref>Shulchan Aruch OC 11:14. Tosfot Menachot 39a s.v. lo writes that we don't have between 7 and 13 sections as does the Rambam because today we don't have techelet. Alternatively, we have between 7 and 13 windings for each section. Mishna Brurah 11:70 explains that the windings add up to 39 which is the gematria of Hashem Eched. Tosfot explains that there are 5 knots between Tzitzit is gematria 600, and together with the 8 strings and 5 knots it represents 613, since Tzitzit is equivalent to all the mitzvot.</ref><br />
#According to the Rambam, Tzitzit with Techelet is tied with one winding of white and two of techelet for each section and there are 7 sections each with a knot before and afterwards. Altogether there are 8 knots and 21 windings.<ref>Rambam (Tzitzit 1:7-8)</ref><br />
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==Tying Requirements==<br />
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#Lechatchilla we are machmir and follow Rabbeinu Tam <ref>Shulchan Aruch Orach Chaim 14a</ref> for boys beneath the age of 13 and women not to tie Tzitzit for a man whose obligation it is to wear them. Though in principle women and minors are kosher for making kosher Tzitzit, Rabbeinu Tam holds that only the gavra who is obligated in the mitzvah should create the object of the mitzvah. Boys beneath the age of 13 may tie Tzitzit for another boy under the age of 13, since their mitzvah is merely one of [[chinuch]]. <ref>Rabbi Hershel Schachter in Bikvei HaTzoan (p. 10)</ref><br />
#One may tie the Tzitzit strings onto the Tzitzit garment at night, even though one will not recite the bracha until putting them on the next morning. <ref>Sh"t Yabia Omer OC 8:3 </ref><br />
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==Shehecheyanu==<br />
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#If one buys a new Tallit, a [[Shehecheyanu]] is recited. <ref>Shulchan Aruch 22:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref> There is a split between Ashkenazi poskim as to whether to say the bracha prior<ref>Baer Heitev 22:2 </ref> to putting on the Tallit or after<ref>Mishna Brurah 22:3 </ref>, Sephardim should say it after. <ref>Birkei Yosef 22:2. </ref><br />
#The bracha may be recited as long as someone is still wearing it for their first time. <ref>Halacha Brurah 22:7, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 5 </ref><br />
#One should recite the bracha on a new Tallit Katan if it brings one joy. <ref>Ben Ish Chai Bereishit Halacha 7. </ref><br />
#If one places new strings on an old garment a [[Shehecheyanu]] is not recited. <ref>Mishna Brurah 22:2, Kaf Hachayim 22:3 </ref><br />
#One who wears a Tallit that has been worn before, even if this is his first time fulfilling the mitzvah does not recite a [[Shehecheyanu]]. <ref>Sh"t Yechave Daat 2:31 </ref><br />
#[[Shehecheyanu]] should not be recited if one acquired a new Tallit Katan. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, the proper time for Tzitzit and who is obligated, seif 6 </ref><br />
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==Borrowed Tallit==<br />
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#If one borrows a Tallit directly from its owner in order to fulfill the mitzvah of wearing a Tallit, one may recite the bracha, because we assume that the owner gave it as a present on condition that it is returned. It is however better to avoid this situation. Additionally, if the Tallit is donated to the shul, one may borrow it and make a bracha on it.<ref>Ben Ish Chai Lech Lecha Halacha 5 </ref><br />
#For the halachot regarding borrowing a tallit, see [[Details_About_the_Tefillin_Boxes_and_Straps#Borrowing_Tallit_or_Tefillin|Borrowing Tallit or Tefillin]]<br />
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==If One Wears Multiple Pairs of Tzitzit==<br />
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#If one wears multiple pairs of Tzitzit, one can make one bracha on all of them by having in mind to include all pairs in that single bracha. One should be sure to not make a hefsek between putting on the different pairs of Tzitzit. <ref>Shulchan Aruch, Orach Chaim, 8:12 </ref><br />
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==Checking the Tzitzit==<br />
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#One should check one's Tzitzit (the strings from the edge until the knots and the strings after the knots) daily before making a bracha on them. <ref>Rambam Hilchot Tzitzit 1:8. Shulchan Aruch 8:9 writes clearly that one must check one's Tzitzit before making the bracha so that one does not make a bracha levatala in case the Tzitzit were ripped. Mishna Brurah 8:21 adds that there is also a need to check the strings close to the Tallit before the knots. Yalkut Yosef (Hilchot Tzitzit pg 80) writes that the minhag is to be lenient as this halacha is only a midat chasidut. One may rely on the fact that the Tzitzit were kosher the last time they were worn, though it is good to check anyway in order not to run the risk of making a bracha levatalla, Yalkut Yosef does not consider it an obligation. </ref><br />
#One can check the Tzitziyot before putting one's Tallit back in it's case/bag and then does not have to check again in the morning before making the bracha. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84) </ref><br />
#If checking the Tzitzit will cause somebody to be late to davening, one may assume that they are kosher and make a bracha. <ref>Sh"t Otzrot Yosef 1:26 </ref><br />
#One should not miss [[Tefillah]] Betzibuur because one was checking one's Tzitzit. As long as one knows the strings were complete the day before one should make the bracha without checking, if the alternative would be missing [[Tefillah]] Betzibbur. <ref>Mishna Brurah 8:22, Yalkut Yosef (Hilchot Tzitzit pg 84), See also Ben Ish Chai Bereishit Halacha 3</ref><br />
#Tzitzit strings which become entangled are still kosher, although it is good to separate them. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref> One should separate the strings of the Tzitzit before making the bracha, however if one is late to shul, then one does not have to. <ref>S”A 8:7, Beiur Halacha s.v. Tzarich writes that surely it is preferable to seperate the Tzitziyot before making the bracha because the Gra considers this a certain obligation. However, Mishna Brurah 8:18 writes that if one is late to shul one does not have to seperate the strings. </ref><br />
#One may untangle Tzitzit on [[Shabbat]], unless they have never been worn before, in which case it would be considered mitaken. <ref>Sh"t Yabia Omer OC 5:3 </ref><br />
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==If the Strings Ripped==<br />
[[Image:TzitzitEnd.png|right|200px]]<br />
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#If one of the 8 strings ripped from the point that the strings hang from the last double knot, the Tzitzit are kosher. However, if 2 of the 8 strings ripped completely from right beneath the knots, the Tzitzit are kosher only if the two ripped strings come from different sets of 4 strings (one from one side, and the other from the other side), this is assuming that they were tied consistently with the same 4 strings on each side throughout the knotting. (See diagram on right for picture of what is meant by the 2 sets of 4 strings hanging off the Tzitzit knots).<ref>Kitzur Shulchan Aruch 9:13. If Tzitzit strings ripped: There are two basic opinions which the Shulchan Aruch 12:1 quotes: <br />
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*'''Rosh''': If your Tzitzit tore, all of the strings are allowed to have torn a little bit, as long as each of the 4 double strings still has [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left. Therefore, if 1 string on 1 side completely tears, the Tzitzit would be kosher because the other side of that string is left. Even if 4 strings tear completely on one side, as long as there is [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] left of the 4 strings on the other side, the Tzitzit would still be kosher. In other words, the Tzitzit would only be passul if 1 string on both sides of the four strings tear to a length that is shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva]. If you did not make sure that the 4 double strings’ halves were kept separate, so that we cannot be sure that any 2 strings are not from the same string, then if any 2 strings ripped shorter than [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva] it would be considered passul. What if 2 strings rip to less than kdei aniva, but together they combine to the shiur of kdei aniva, and you are not sure if they came from the same large string? Mishna Brurah 3 says that it is a safek whether we can combine 2 strings to be kdei aniva even if we know they are from the same string, so this makes it a sfek sfeka (maybe they are different strings and even if they are the same, maybe they combine), but still the Pri Megadim says one should be strict because one can easily get kosher Tzitzit. However the Artzos HaChaim is lenient. Mishna Brurah thinks that if one of them is long enough to wind around just one string (which is the Eliya Rabba’s opinion of the shiur of kdei aniva, see next section below,) then one can be lenient. The Chazon Ish (OC 3:14) argues with the premise of the Mishna Brurah who holds that it is a safek if different strings can combine to kdei aniva, he holds they definitely cannot be combined to make up kdei aniva.<br />
*'''Rabbeinu Tam''': Tzitzit comprise 2 [[techelet]] strings and 2 lavan strings. In order for Tzitzit to be kosher, either all of the [[techelet]] (2/4 complete strings) or all of the lavan (2/4 complete strings) must be complete. Therefore, two full strings must be the complete shiur of 12 gudalin. If all the strings were cut to the length of [http://halachipedia.com/index.php?title=Reference_of_Measurements_in_Halacha#Kdei_Aniva kdei aniva], the Tzitzit would be passul. If 2 strings tear, even if they were 2 separate strings, it is acceptable because there are another 2 complete strings. But if 3 strings tear (again, even if they are kdei aniva,) the Tzitzit are passul because 3 torn strings means there are not 2/4 complete strings remaining.<br />
*The Shulchan Aruch 12:1 says the halacha is really like the Rosh, but if possible (meaning if one can easily find other Tzitzit, whilst making sure not to miss praying together with a [[minyan]] to get them-Mishna Brurah 13) it is good to be concerned and hold like Rabbeinu Tam. Mishna Brurah 12:11 says obviously it is permitted to say a bracha on Tzitzit, which are only kosher according to the Rosh. The Rama 12:1 says the minhag is like Rabbeinu Tam. The Kitzur Shulchan Aruch (9:13) codifies the opinion of the Rosh.</ref><br />
#The amount that is needed to tie a bow [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] is considered by some to be 4 cm. <ref>Rav Mordechai Eliyahu (comments to Kitzur 9:13) writes that kdei anivah is 4 cm. Kitzur Shulchan Aruch 9:13 writes that it is supposed to be 4 agudlin.</ref><br />
#If the strings are completely ripped after all of the knots but the strings in the knots section are longer than kdei anivah then in an extenuating circumstance one can use those tzitzit. However, one should not recite a bracha on such tzitzit.<ref>Shulchan Aruch 12:3 writes that the opinion of Rashi is that the kdei anivah is measured from the end of the knots and Tosfot and Rosh hold that it is measured from the beginning of the knots. The halacha is that in an extenuating circumstance one can follow Tosfot but the minhag is like Rashi. Yalkut Yosef OC 12:2 agrees. Mishna Brurah 12:13 writes that in an extenuating circumstance it is kosher but one may not recite a bracha upon them.</ref><br />
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==Laws that Disqualify Tzitzit==<br />
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#If the strings of one's Tzitzit tear but an amount of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] (meaning, enough to tie a knot) is still remaining then the Tzitzit are considered kosher and one may make a bracha on them. However, it is ideal to fix the Tzitzit. <ref>Halacha Brurah 12:1 </ref><br />
#The Shulchan Aruch brings two opinions regarding where the starting point of [[Reference of Measurements in Halacha#Kdei Aniva|kdei aniva]] needs to be. Rashi maintains that it is from the last double knot while the Ri maintains that it is from the first double knot. The mainstream custom is to hold like Rashi but one may rely on the opinion of the Ri. The Mishna Brurah and the Halacha Brurah disagree regarding reliance upon the opinion of the Ri. The Mishna Brurah says that one may not make a bracha on these Tzitzit and one may not wear them outside on Shabbat in a place without an eruv. On the contrary, Halacha Brurah says that one may make a bracha on these Tzitzit and one may wear them outside on Shabbat in a place without an eruv. <ref>Shulchan Aruch, OC, 12:3; Mishna Brurah 12:13; Halacha Brurah 12:8 </ref><br />
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==Tuck In or Out==<br />
===Strings===<br />
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#Some Ashkenazim have the minhag to tuck their strings in and some leave them out. <ref>Mishna Brurah 8:26 was strongly against those who wear their Tzitzit in and says that by doing so you are disgracing mitzvot. He adds that if you received a gift from the king you would surely wear it outside to show it off to others. He also says that tucking them out fulfills the pasuk of "u'ritem oto". This is the psak of Shulchan Aruch Harav 8:18, and the Magen Avraham 8:13 based on the Tosafot [[Brachot]] 18a which allows for tucking them in on a dead person because they do no longer have to fulfill "u'ritem oto" if they cannot see. Magen Avraham says this implies that they should normally be out. He says to at least leave them tucked out for the time that it takes to walk four [[amot]]. Aruch HaShulchan OC 8:17, 23:2 mentions that in many communities in eastern Europe they would tuck the strings in and he says that this was an incorrect practice. In Nefesh HaRav page 105 Rabbi Herschel Schachter says that some have the minhag to tuck the strings into their pockets or wrap it around the belt and this was the minhag of Rav Chaim Soloveitchik. Tzitz Eliezer 8:3 says that whatever you do is fine. </ref> The Sephardi minhag is to wear them tucked in. <ref>Sh"t Yechave Daat 2:1, Sh"t Yaskil Avdi 5:3 and 8:2, Rabbi Shalom Messas in Shemesh U'Magen OC 2:74. Rav Ovadia in Yechave Daat 2:1 quotes opinions that if a Sephardi wears them out he is disrespecting the earlier Sephardi poskim. Rav Yaakov Hillel writes in Gevurat HaAri page 137 that the strings should be revealed based on the Arizal (Shaar Hakavanot 7c and Olat Tamid 39a). See Vayashov HaYam vol. 1 Siman 3 at length</ref> A Sephardic boy can wear his Tzitzit out if it will help him with his yirat shamayim or if he is in an Ashkenazi yeshiva and feels uncomfortable being the only one with his Tzitzit tucked in. <ref>Sh"t Otzrot Yosef 1:27, Sh"t Or Litzion 2:2:2, see [http://halachayomit.co.il/en/default.aspx?HalachaID=4667 Wearing One’s Tzitzit Out (HalachYomit.co.il)]</ref><br />
#At a cemetery one must tuck in one's strings. <ref>Shulchan Aruch 23:1, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, laws of Tzitzit in a cemetary, seif 1 </ref><br />
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===Garment===<br />
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#One may wear one's Tzitzit under one's clothes even if it will touch one's skin. <ref>Halacha Brurah 8:33. Sh"t Rivevot Efraim 4:15 quotes several Achronim however who hold that it may be a disgrace to the Tzitzit to sweat onto them directly, and himself allows being lenient on a hot day. Halichot Shlomo 3:11 says that this would not be a disgrace at all. Sh"t Teshuvot Vehanhagot 1:25 says if you wear them specifically as an undershirt to stop the sweat from wetting your shirt than he is unsure if it would even be obligated in Tzitzit, so one should try to refrain from doing so. </ref><br />
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==Symbolism of Tzitzit==<br />
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#The five knots of the Tzitzit represent the 5 books of the Torah. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref><br />
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==Washing the Tzitzit and its Garment==<br />
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#One should make sure one's Tzitzit stay clean and wash them often so that they remain white in color. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 9, proper behavior while wearing Tzitzit, seif 1 </ref><br />
#One may insert the strings of the Tzitzit into pockets, which are then closed for their protection while they are being laundered. <ref>Sh"t Rivivot Ephraim 1:23:5 </ref><br />
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==Sanctity of the Tzitzit==<br />
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#One may remove strings from one pair of Tzitzit in order to be put onto another pair of Tzitzit, however, one may not remove the strings from a pair of Tzitzit if they are not going to be used. <ref>Tosfot ([[Shabbat]] 22a s.v. 22a), Shulchan Aruch 15:1</ref><br />
#The Tur holds that it is permissible to use Tzitzit for any purpose even if the Tzitzit are still intact, however, the Sheiltut disagrees and holds that it is only permissible to use Tzitzit for other purposes if the Tzitzit are no longer intact. <ref>Tur, Orach Chaim, Siman 21 </ref><br />
#It is permitted to use the strings and garment of a Tallit Gadol to make a Tallit Katan. <ref>Mishna Brurah 15:1, Sh"t Otzrot Yosef 1:36 </ref><br />
#One may enter the bathroom while wearing Tzitzit. <ref>Mishneh Torah, Hilchot Tzitzit, 3:9; Tur, Orach Chaim, Siman 21 </ref><br />
#One should not enter the bathroom with one's Tallit Gadol. <ref>Shulchan Aruch 21:3, Chayei Adam 11:37, Mishna Brurah 21:14, Shulchan Aruch Harav 21:3. </ref><br />
#One should not enter the bathroom with one's Tallit Katan if it is on top of one's clothing. It is permitted to enter a bathroom with the Tallit Katan under one's clothing. <ref>Shulchan Aruch 21:3, Kaf Hachayim 21:13. </ref><br />
#One should try to prevent one's strings from touching the ground. <ref>Shulchan Aruch 21:4, Baer Heitev 21:5, Shaare Teshuva 21:5, Shulchan Aruch Harav 21:5 </ref><br />
#If Tzitzit fringes broke, it is permissible to throw them into the garbage because Tzitzit do not have intrinsic holiness. <ref>Shulchan Aruch 21:1 </ref><br />
#As long as the Tzitzit fringes are still attached, it is prohibited to use them for one's own benefit. <ref>Shulchan Aruch 21:1 </ref><br />
#One should not take off their tzitzit when playing ball.<ref>Rav Binyamin Zilber (Shut Az Nidbaru 2:55) says it is disgraceful to the tzitzit to take them off to play a game.</ref><br />
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==Tallit Gadol==<br />
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#The minhag for Sephardim is to start wearing a Tallit Gadol from the age of [[chinuch]] in mitzvot. <ref>Kaf Hachayim 8:12, Yechave Daat 4:36. Halacha Brurah 17:3 says that this age begins once the child can participate in the [[prayers]] in the shul. </ref> The minhag for most Ashkenazim is not to wear one until one gets married. <ref>Keztot Hashulchan 7:7, Eliya Rabba 17:3, Tashbetz Katan 462 based on a Maharil in Hilchot Nisuin. </ref> However in Western-European communities the minhag is to wear it after the child's bar mitzvah. <ref>The Piskei Teshuvot 8:10 writes that the minhag of not wearing a Tallit before [[marriage]] spread in Eastern Europe including Lithuania and Poland, however, in Western Europe, specifically Hungry, the minhag was not widely accepted. See Mishna Brurah 17:10 who questions the Maharil simply because he does not understand why someone who is not yet married should not fulfill the mitzvah of Tzitzit.</ref><br />
##A Sephardic boy studying in an Ashkenazi yeshiva should continue his minhag of wearing a Tallit Gadol. <ref>Yechave Daat 4:36 </ref><br />
#One should unfold the Tallit before making the bracha so that there will not be any interruption between the bracha and wrapping onself in the garment. <ref>Kaf Hachayim 206:4 </ref> If one made an interruption before placing the Tallit on one's head, one should recite a new bracha, but if the interruption occured only after placing it on one's head one does not recite a new bracha. <ref>Kaf Hachayim 8:39. He adds that if one hears [[kaddish]], [[kedusha]], or anything else that one would be required to answer to, one is permitted to do so. </ref><br />
#The bracha should be recited before wrapping oneself in the Tallit Gadol, but if one forgot one may recite it as long as it is still on one. <ref>Shulchan Aruch 8:10 </ref><br />
#One should not write a pasuk or the bracha on one's Tallit Gadol <ref>Shulchan Aruch YD 283:4. [http://www.hebrewbooks.org/pdfpager.aspx?req=23523&st=&pgnum=32 Rambam Sh"t Pe'er Hador 7] writes that it is a sin to embroder a pasuk on a talit and if one does it should be torn and put in geniza. He gives three reasons: 1) It is forbidden to write a pasuk without writing the whole parsha. 2) Since it is permitted to bring a tallit into a bathroom or use it to cover something dirty you might use this tallit but since it has a pasuk on it it is forbidden. 3) It isn't the minhag. Furthermore, it is an inappropriate use of Ketav Ashurit.</ref>, but one may keep the Tallit if one got one that had the bracha or pasuk on it, but should be more careful with it. <ref>Kaf Hachayim 24:24 </ref><br />
#The bracha and the wrapping of the Tallit Gadol should be done standing up. <ref>Shulchan Aruch 8:1 </ref> If one is weak or sick one can recite the bracha and wrap oneself in it while seated. <ref>Halacha Brurah 8:3 </ref><br />
#If one said the bracha "all mitzvat Tzitzit" on the Tallit Gadol instead of "lihitaatef biTzitzit" one has nevertheless fulfilled one's obligation. The same would be true if one recited "lihitaatef biTzitzit" on the Tallit Katan. <ref>Kaf Hachayim 8:21, although the Minhag Sepharad is not to recite a bracha on the Tallit Katan but rather to exempt it with the bracha on the Tallit Gadol, Ben Ish Chai Bereishit halacha 2. </ref><br />
#If one removes one's Tallit and plans on putting it back on within half an hour, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer 8:2, Kaf Hachayim 8:52, 56. </ref><br />
#If one's Tallit Gadol fell off and to the floor, one does not recite a new bracha when putting it back on. <ref>Sh"t Yabia Omer YD 3:17:11, Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 22 </ref><br />
#The Tallit Gadol should be removed after the [[Tefillin]]. <ref>Kitzur Shulchan Aruch of Rav Rephael Baruch Toledano, siman 10, laws of the donning of [[Tefillin]], seif 40. </ref><br />
#One should wear the Tallit with two corners in front and two in the back so that one is surrounded by mitzvot. <ref>Shulchan Aruch, Orach Chaim, 8:4 </ref><br />
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==Text of the Bracha==<br />
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#The bracha for a Tallit Gadol is "LeHitatef BeTzitzit". <ref>Shulchan Aruch 8:6 writes that for a Tzitzit one can say LeHitatef BeTzitzit, Kitzur Shulchan Aruch Yalkut Yosef 8:13 </ref> If one mistakenly recited al mitzvat tzitzit on tallit gadol he has nevertheless fulfilled his obligation.<ref>Kitzur Shulchan Aruch Yalkut Yosef 8:14 </ref><br />
#For a pair of Tzitzit, according to Ashkenazim, the bracha is "Al Mitzvat Tzitzit", while according to Sephardim, if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".<ref>Shulchan Aruch 8:6 writes that for Tzitzit one can say "LeHitatef BeTzitzit". Rama argues that for Tzitzit one should say "Al Mitzvat Tzitzit". Ben Ish Chai (Beresheet #6) and Kaf HaChaim 8:27 write that if one puts on the Tzitzit regularly the bracha is "Al Mitzvat Tzitzit", but if one wraps one's head with the Tzitzit, one should make "LeHitatef BeTzitzit".</ref><br />
#The text of the bracha of "LeHitatef BeTzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו להתעטף בציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu LeHitatef BeTzitzit.<br />
#The text of the bracha of "Al Mitzvat Tzitzit" is: '''ברוך אתה ה' אלוקינו מלך העולם אשר קדשנו במצותיו וצונו על מצות ציצת''' - Baruch Atta Hashem Elokeinu Melech HaOlam Asher Kideshanu BeMitzvotav VeTziyvanu Al Mitzvat Tzitzit.<br />
#One should recite the beracha while standing, <ref>Kitzur Shulchan Aruch Yalkut Yosef 8:16 </ref> but one who does so while sitting has fulfilled his obligation. <ref>Kitzur Shulchan Aruch Yalkut Yosef 8:17 </ref><br />
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==Laws regarding the Bracha on Tzitzit==<br />
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#One should recite the bracha just before putting on the Tzitzit.<ref>Shulchan Aruch 8:1</ref><br />
#If one did not recite the bracha beforehand, one may recite the bracha the entire time one is wearing the Tzitzit.<ref>Rosh (Sukkah 4:3)</ref><br />
#If ones Tallit falls, one may put it back on without reciting a new bracha as long as the entire Tallit did not fall. <ref>Shulchan Aruch, OC, 8:15 </ref><br />
#If one removes one's Tallit and had in mind to put it back on then one is not obligated in making a new bracha when one puts it back on. <ref>Kaf Hachaim, 8:52, which contradicts Shulchan Aruch, OC, 8:14 </ref><br />
#If one wore one's Tallit during the night, one must take it off, recite a new bracha on it, and then put it back on once it is daytime. <ref>Shulchan Aruch, OC, 8:16 </ref><br />
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==Links==<br />
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*[http://www.aish.com/jl/m/mm/Tzitzit.html Tzitzit] on [http://aish.com aish.com]<br />
*[http://www.yutorah.org/lectures/lecture.cfm/836452/Rabbi_Hershel_Schachter/Hilchos_Tzitzis Hilchos Tzitzis] by Rav Hershel Schachter<br />
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==Sources== <br />
{{Reflist|2}}<br />
[[Category:Orach Chaim]]<br />
<references /></div>Aaschreihttps://halachipedia.com/index.php?title=Chinuch&diff=23954Chinuch2019-08-07T00:52:52Z<p>Aaschrei: </p>
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<div>Every father has an obligation to educate his children to fulfill mitzvot, even before they reach the age of [[Bar Mitzvah]]/Bat Mitzvah. The age at which this obligation begins varies according to the Mitzvah. Below are the details of this Mitzvah<br />
==D’Orayta or D’Rabanan?==<br />
The Mitzvah of Chinuch - to teach Torah to our children - is clearly a Mitzvah D’Orayta as explicitly stated: V’shinantam L’vanecha.<ref>Devarim 6 pasuk 7</ref> However, is the Mitzvah of chinuch - to instruct children to begin performing Mitzvot before they are of the age of Mitzvot - a mitzva D’Orayata or D’Rabanan?<br />
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#Rav Schneur Zalman of Liadi says that it is clearly a mitzvah D’rabanan because it is never mentioned in the Torah. <ref>Shulchun Aruch Harav Y.D. 246:1. see Sefer Chinuch Yisrael (p. 59) writes that Chinuch is a rabbinical Mitzvah, and quotes the Chaye Adam (66:1) who writes that this is a Mitzvah Midivrei Kabbalah (institution of the Nevi'im).</ref><br />
#However, Rav Meir Simchah of Dvinsk disagrees, citing Bereshit “For I have known him, to the end that he may command his children and his household after him”<ref>Bereshit Perek 18 pasuk 19 </ref> which he interprets to mean that Avraham was commanded to teach his household and children to perform the Mitzvot. This, however, is a general Mitzvah to teach children to appreciate Mitzvot. The Mitzvah to teach a child to perform each individual Mitzvah is D’Rabanan.<ref>Meshakh Ḥochmah Genesis 18:19 </ref><br />
#According to Rav Soloveitchik, although teaching children the Mitzvot is D’Rabanan, the Mitzvah of Chinuch is modeled after the biblical commandment of Sippur Yitziat Mitzrayim. This commandment to retell the story of our ancestors is extended, and, while there is a special commandment to tell over the story of Egypt, we must retell all of the Torah and Mitzvot to our children using all of the educational methods we follow in Sippur Yitziat Mitzrayim. <ref>Benjamin Zimmerman, The Educational Experience of Sippur Yitziat Mizrayim </ref><br />
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==At What Age?==<br />
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#The general age of when one starts to do mitzvos, is when the parents think that this child is mature enough to fulfill the whole mitzvah, even with its more complicated parts. <ref>See the examples on Sukkah 42a and Sukkah 28a</ref><br />
#The age of chinuch depends on the child's individual intelligence. Usually the age when a child is intelligent enough for mitzvos is 5 or 6 years of age. <ref>Mishnah Berurah 128:123.</ref><br />
##For Shabbat some say that the age of chinuch begins at age 4 or 5.<ref>Muktzeh: A Practical Guide (Rabbi Simcha Bunim Cohen p. 138)</ref><br />
#There are some mitzvos in which parents start training their children even before five years of age. But some mitzvos can be more complicated and parents should wait until children are older to train them.<ref>Mishnah Berurah 128:123 </ref><br />
#A child can make several mistakes before they can begin to execute the mitzvah properly. But if one does make a mistake trying to execute the mitzvah, the parents should not get frustrated with their kid and instead should encourage them to try again. <ref>Mishnah Berurah 343:3</ref><br />
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==Who is obligated in Chinuch?==<br />
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*There is a machloket in the commentaries regarding whether the mitzvah of chinuch is for the parent or the child.<br />
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#The book of Mishlei says that one should teach his child in a manner which will stick with him forever: “Train up a child in the way he should go, and even when he is old, he will not depart from it.” Rashi comments on this pasuk saying that depending on what you teach him those lessons will affect him the rest of his life. This means that the parent has the responsibility to teach the child life lessons. This belief would suggest that chinuch is a mitzvah for the father, because he is the one who will have the ability to affect his child's future.<ref>Mishlei (22:6) and Rashi there as cited in ShortVort written by D. Fine. Ritva Sukkah 2b s.v. amar rabbi yehuda and Mishna Brurah 343:2 cite Mishlei as the source for chinuch. </ref><br />
#Some rishonim hold that the son isn't obligated in mitzvot at all and it is only father who is obligated to train his son in mitzvot.<ref>Rashi (Brachot 20a s.v. ketanim), Ran (Megillah 6b s.v. rabbi yehuda) citing the Ramban, Ritva (Megillah 19b s.v. hakol), Tosfot Bava Kama 87a s.v. vkein</ref> However, others hold that the child himself is rabbinically obligated in mitzvot.<ref>Tosfot (Megillah 19b s.v. vrabbi yehuda), Tosfot (Brachot 20a s.v. vketanim), Rashba (Brachot 20a s.v. nashim)</ref><br />
#While the majority of the Poskim hold that Chinuch only applies to the father, some say it also applies to the mother. <ref>Mishna Brurah 343:2, Sefer Chinuch Yisrael (p. 61). See further in the Magen Avraham 343, Shulchan Aruch HaRav 343, Mishna Brurah 616:5, Aruch HaShulchan 343, and Pri Megadim E"A 225:5. <br />
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*The Gemara Nazir 28b writes that there is only an idea of a father training his son in being a nazir and not a mother. Reish Lakish understands that this is an example of chinuch. Tosfot Yeshanim (Yoma 82a s.v. ben) explicitly holds that there is no chinuch for a mother. Aruch Lener Sukkah 2b agrees. Ritva (Sukkah 2b s.v. amar rabbi yehuda) assumes that there is chinuch for a mother.</ref><br />
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==How Completely Must the Mitzvah Be Performed?==<br />
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*The obligation of chinuch is for a father to train his son to do mitzvot, before he is required. The question that arises is: can a father fulfill his obligation by training his children to learn the basics of the mitzvah or must a father teach his son to perform the mitzvot perfectly. There are many different views on how a father should approach this issue.<br />
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#Some examples of cases of chinuch are with a lulav and with tzitzit. While the obligation of chinuch is only fulfilled if you give your child a perfectly kosher lulav and pair of tzitzit, you don’t have to give your child lulav hadar. In addition, you also don’t have to teach your child to have kavanah while performing the mitzvah. From this, we can infer that while it is important to teach your child to not perform the mitzvah in a non-kosher way, it is also not necessary to make your child fully enthralled in all aspects of the mitzvah.<ref>Fine, D. "The Mitzvah of Chinuch Explored." Shortvort. N.p., n.d. Web. 11 Feb. 2016.</ref><br />
#There is a dispute whether a father fulfills his obligation when letting his child use a borrowed lulav for sukkot.<ref>Mishna Brurah 628:28</ref> This question revolves around whether the nature of the obligation of chinuch was to train the child to do mitzvot when he gets older in which case it would suffice or was it that the rabbis imposed an obligation upon the child to do mitzvot before he becomes Biblically obligated.<ref>Rav Moshe Feinstein in Igrot Moshe YD 1:224. See Ritva (Sukkah 2b s.v. amar rabbi yehuda) who says that a sukkah above 20 amot is invalid for chinuch and concludes that the mitzvah of chinuch has to be fulfilled in a complete fashion.</ref><br />
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==Until When?==<br />
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#Although the primary purpose of Chinuch is to train children when they are young so that they continue to perform the Mitzvot during adulthood, the parents' obligation does not end when a child reaches bar or bat mitzvah. A parent must make sure that the child continues to adhere to all biblical or rabbinic laws even after maturity. <ref>Children in Halacha pg. 8 </ref><br />
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==Daily Mitzvot==<br />
===Prayer===<br />
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#Regarding a child's obligation to pray, see the [[Obligation_to_pray#Children| Children's obligation to Pray]] page.<br />
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===Berachot===<br />
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*Children should be taught to say berachot before food at the age of 5, or when the children are able to say it properly. However many people have different customs to start having children say berachot at an earlier age. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>, שלחן ערוך א”ח רט”ו:ג as cited in Singer, Shmuel. "A Parent's Guide to Teaching Children Mitzvot." Google Books. Shmuel Singer, n.d. Web. 01 Feb. 2016. <https://books.google.com/books?id=55NdTR7HfYAC&pg=PA20&lpg=PA20&dq=age%2Bchildren%2Bberachot&source=bl&ots=zwGJnqECD_&sig=xSHlovDBimMjahI64ia2ltu_5ho&hl=en&sa=X&ved=0ahUKEwjHopOi39bKAhUBLyYKHRqADUEQ6AEIHDAA#v=onepage&q=age%20children%20berachot&f=false>. <br />
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*Yalkut Yosef (Chinuch p. 20) quotes the Chikrei Lev who proves that there is chinuch even on mitzvot derabanan, as the gemara Rosh Hashana 29b indicates that a person should teach his son how to make hamotzei before eating bread.</ref><br />
*Some say that children from the age of 6 should say Birkat Hamazon <ref>Rabbi Mansour on dailyhalacha.com writes that parents should ensure that children from the age of 6 say Birkat HaMazon. </ref><br />
*In order to teach children what berachot they should say and how they should say them, the parent should show/teach the children by saying berachot in front of the child. A parent of a young child is allowed to help the child say the berachot by saying it with them, including the saying of G-d’s name, and the parent is allowed to answer “amen” to berachot that are said improperly or are incomplete if the child is still learning. <ref>Mishnah Berurah (167:93) . See Chanoch L’Naar (14:4). As cited in "CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref><br />
*Children that are older than five or six, or whatever age the accepted custom says, and get up in the middle of the night, should not eat unless they said the proper berachot beforehand. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref><br />
*While there is a prohibition in saying G-d's Name (Ado-nai) when it is isn't warranted, the prohibition is waived when being used in the process of Chinuch. Therefore, it is permitted (obligatory, rather) to say the full [[Brachot|Bracha]], with Shem and Malchut, in order to teach a child how and when to say what [[Brachot]].<ref>The Gemara (Brachot 53b) says that one doesn’t say amen after the [[Brachot|Bracha]] of a katan when he is just saying a [[Brachot|Bracha]] as he is being taught the Brachot. The Rambam (Brachot 1:15) codifies as halacha. The Kesef Mishna there writes that it’s clearly implied that the teacher is permitted to say the Brachot with Hashem’s name to teach the children how to say the Brachot and when the children repeat the [[Brachot|Bracha]] after him, since the [[Brachot|Bracha]] is only for Chinuch, one doesn’t answer amen. Shulchan Aruch 215:3 rules that if a child is saying a [[Brachot|Bracha]] as he is learning from his teacher one doesn’t answer amen, but if a child says a [[Brachot|Bracha]] in order to exempt himself from some obligation (meaning saying a [[Brachot|Bracha]] when he is obligated to say it), then one should answer amen.<br />
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*Mishna Brurah 215:14 writes that it is permitted for the teacher to say the Brachot with Hashem’s name to teach the children how to say the Brachot. Although saying a [[Brachot|Bracha]] for Chinuch is permitted, saying a [[Brachot|Bracha]] as one is learning such as an adult who finds the text of a [[Brachot|Bracha]] in the gemara as he is learning should not say the [[Brachot|Bracha]] with Hashem’s name as one is reading the gemara. However, Yalkut Yosef 215:15 writes that in order to teach a child how to say Brachot one may say them with Hashem’s name, however, once the child knows how to make a [[Brachot|Bracha]] and he just needs help in saying the [[Brachot|Bracha]] one should say it without Hashem’s name.</ref><br />
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===Talit Katan===<br />
<br />
#One should buy a talit katan for a child who has reached the age of chinuch.<ref>Shulchan Aruch O.C. 17:3<br />
<br />
Aruch HaShulchan 17:5 asks why one is obligated to buy his child a talit as the mitzvah of tzitzit is limited to one who is wearing a four cornered garment. So if one doesn't have the garment, there is no requirement? Rav Simcha Bunim Cohen (Children in Halacha page 15 footnote 8) quotes the Bach s.v. katan that since the custom is that everyone wears tzitzit, one is obligated in chinuch of this custom as well.<br />
<br />
</ref><br />
#There are a variety of opinions for the age of chinuch for talit katan<br />
##Some say it is six or seven.<ref>Bach 16 s.v. umah shekasiv rabbaynu</ref><br />
##Others says that it is nine.<ref>Magen Avraham 16:1. Rav Moshe Feinstein (Igrot Moshe Y.D. 3:52:2) says that under the age of nine, the talit katan does not need the proper measurements. Aruch HaShulchan 16:5 says a talit katan has no shiur.</ref><br />
##The common custom is from the age of three.<ref>Sharay Teshuva 17:2 and Aruch HaShulchan 17:5</ref><br />
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===Washing Hands===<br />
<br />
#Children that have not reached the age of bar or bat mitzvah are required to wash their hands before eating bread. Even though washing hands is a mitzvah derabanan, it is a mitzvah of chinuch to teach kids mitzvot that are derabanan. <ref>Yalkut Yosef Dinei [[Netilat Yadayim]], Birkat Hamazon, [[Brachot]], [[Mincha]] and [[Arvit]] page 13-14 based on the Yerushalmi in Megilla 2:5 that [[chinuch]] of children applies to rabbinic laws as cited in [[Netilat Yadayim for a Meal]]. <br />
<br /> An important lesson about chinuch in general can be learned from a story about trying to teach one’s son to wash before eating. It talks about a little kid who did not wash before eating bread. This infuriated his dad so he went to get something to hit him with. When he wound up to hit his son, his wife immediately stopped him and reminded him that he does not wash before eating bread either, thus he should be the one that is hit. The lesson is that if you want to successfully teach your children mitzvot, you have to take ownership and do the mitzvah as well. "חינוך לדורות - חינוך במעשים." <http://raktora.50webs.com/hinuh1.htm>.</ref><br />
#One opinion is that even when the child is being spoon fed because he does not have the motor skills to feed himself yet, he still is required to wash for bread when he eats more than a Kezayit. <ref>הרב אבישלום מונייצר שליט''א. "ילדים כהלכה." ילדים כהלכה. ''</ref><br />
#Harav Adir Cohen says that when the child can say the bracha they should wash their hands before eating bread. Since in many kindergarten and nursery classrooms they have posters of the bracha on the wall, they have already memorized it when they are young. Therefore, they should be able to wash by then. <ref>הרב אדיר הכהן שליט"א. " חינוך לנטילת ידים לילדים." חינוך לנטילת ידים לילדים. </ref><br />
#Children that have reached the age of chinuch should be trained to wash their hands upon rising in the morning and they should not touch food before washing hands.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 14). Shulchan Aruch haRav 4:2. M.B. 4:10 says that one should be careful with young children, and doesn't clarify if this is only once they reach the age of chinuch</ref> Some say parents should try and wash the hands of their children, regardless of their age.<ref>Shulchan Aruch haRav 4:2 says one should be careful starting after the brit milah to wash his son's hands. Shut Tzitz Eliezer 7:2:10 says there is no obligation before the age of chinuch, but to get the child into a good habit, it is advisable to wash his hands even before the age of chinuch. However, do not put pressure on the child, but do it pleasantly as there is no issue if they touch food. Halichos Bas Yisroel perek 1 footnote 22 quotes in the name of Rav Moshe Feinstein that although it is not required, it is a good idea to wash the hands of your children even before the age of chinuch.</ref><br />
#Children who have reached the age of chinuch should be trained to wash their hands after going to the bathroom or touching parts of their body that are generally covered.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 15). Chinuch Yisroel page 63. <br />
<br />
Shut Tzitz Eliezer 7:2:4 says one can still learn with a child who touches their scalp or shoes.</ref><br />
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==Bringing Children to Shul== <br />
There is a lot of controversy over the issue of bringing your kids to shul. Is it a positive thing that will be positive for their future or will it be a distraction to others and a negative outlook on shul for the child?<br />
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#Some say that bringing children to shul before they are ready infuses them with spirituality just like a bris milah is given to a child before the age of chinuch because it infuses him with spirituality. <ref>[http://www.aish.com/jl/jewish-law/daily-living/4-Children-and-Halacha.html Rabbi Shraga Simmons] </ref><br />
#The gemara writes that the reason why children were also supposed to assemble at hakhel was to ‘bring reward to those who brought them’. Tosafot comments that this is the source for bringing children to shul.<ref>Chagigah 3a</ref><br />
#The Shla hakadosh was frustrated by people who brought kids to shul who were not yet old enough to be in shul without making disruptions and bothering the shul. This will leave an impression on the child and he will feel distaste towards the shul as an adult because of it. <ref>Mishnah Berurah 98:3 who quotes the Shla Hakadosh:</ref><br />
#The Mishna Berura writes that one shouldn’t daven with a young child in front of himm as the child will likely distract him.<ref>Mishna Berura 96:4</ref><br />
#The Shulchan Aruch writes that children should listen to the megilla being read on Purim. The Mishna Berura writes that this is only applicable to children who have reached the age of chinuch. The Chafetz Chaim bemoans the unfortunate reality that many parents bring their younger children who disturb everyone else. <ref>The Shulchan Aruch (OC 689:1-3)</ref><br />
#One should not kiss a young child in shul.<ref>Rama O.C. 98:1 quotes Shut Binyamin Zev 163 that explains the reason is, so that one realizes that there is no love like the love one has for Hashem. See Sefer Chasidim 255<br />
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Rav Ovadya Yosef (Shut Yichaveh Daas) says that this applies to both young and old children and even to other people. However, he says that the custom to kiss a rav or father on the hand is definitely permitted. He explains that they are different as there is a mitzvah to honor them, so giving them honor is a form of honoring Hashem.</ref> Some limit this to the time of prayer.<ref>Rav Michel Sherkin (Meged Givot Olam Chelek 1 page 92) says Rav Moshe Feinstein felt that this prohibition is limited to the time of tefillah (as discussed by the Gra O.C. 98:1 by the fact that the Rama has this halcha in Hilchot Tefillah, not Hilchot Bet Hakneset).</ref> Others do not accept this distinction.<ref>Rav Hershel Schachter quoted by his son <nowiki>https://www.yutorah.org/sidebar/lecture.cfm/802649/rabbi-shay-schachter/kissing-our-children-in-shul/</nowiki> at 2:20</ref><br />
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==A Kohen Becoming Tamei==<br />
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#Hacham Ovadia Yosef says a kohen’s wife who is pregnant while she knows it's a male is allowed to go to cemeteries while pregnant because the fetus is considered to be a part of the mother. <ref>dailyhalacha.com</ref> Rav Elyashiv says that a kohen’s wife who is giving birth to a male needs to make sure the hospital is one where the child won't become tamei after being born. <ref>dailyhalacha.com</ref><br />
#A kohen must never become Tamei, so as a baby it is the parent's responsibility to keep the baby from being near dead bodies.<ref>dinonline.org</ref><br />
#Once the Kohen is old enough and mature enough to be taught the obligation of not becoming tamei the responsibility to keep the child from becoming Tamei falls off the parents and on the child <ref>dinonline.org</ref><br />
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==Shabbat==<br />
===Kiddush and Havdalah===<br />
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#When a child is able to understand when it is Shabbat, then he or she must hear kiddush and havdalah. Understanding that it is Shabbos does not mean that he or she only says good shabbos and that’s all; rather a kid must understand that it’s the 7th day and it’s the rest day and not a day to do work. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#When a child is of that age, parents must make sure to call the child to the table to hear kiddush. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#If a child goes to sleep before hearing havdallah or Kiddush and it is past the child’s normal bedtime, it is not necessary to wake him or her up for Havdalah. <ref>Rav Shlomo Zalman Aurebach as cited in Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
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===Melacha on Shabbat===<br />
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#On shabbat, a parent cannot tell a kid to do melacha<br />
#According to one opinion, you can have a child do melacha for you if it is only an issur derabanan<ref>Turei Zahav as cited in A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer</ref> According to most opinions you may not ask a child to do a melacha for you under any circumstances even melacha derabanan. <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#Even though one cannot ask a child to do melacha, if a young child is playing with a toy that makes noise on shabbat, you don’t have to tell the kid to stop if he is too young to understand the laws of shabbat <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#But, if a kid is old enough to understand which actions are forbidden and which are allowed to do on shabbat, then you must stop him from doing melacha <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
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==Holidays==<br />
===The Seder===<br />
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#The age a child should be kept up for the whole pesach seder is when he can fully understand the mitzvah and the story of Egypt. This of course varies depending on how the child matures, but for most it is between age 5-7.<ref>Shulchan Aruch Orech Chaim 472:15. Shulchan Aruch Harav 472:25</ref><br />
#A child should drink the four cups when he can understand, even just a little bit, the story of Egypt; he does not, however, need to drink the same amount as an adult but rather a child-size cheek full <ref>The Laws of Pesach on www.neveh.org </ref><br />
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===Lulav===<br />
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#Children are chayav to perform the mitzvah of lulav when they are able to shake the lulav <ref>Gemara sukkah 42a</ref><br />
#The Turei Zahav says that a parent should buy his son his own set of lulav if he is able to do it, and the father has the financial means to do it.<br />
#if you are going to buy your child a lulav, it is preferable, if they are going to make a bracha on it, that it be kosher. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.53. Print.</ref><br />
#Although the lulav should be kosher, according to some, on the first day of Sukkot a child does not have to own his lulav like adults do. According to others, a child should also use a lulav that he owns. Therefore, the child should use the lulav after all adults have used the lulav, because a child can acquire a lulav from an adult, but cannot transfer it back to the adult’s ownership.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.59. Print.</ref><br />
#The child is not able to give back the lulav because he is unable to understand the practices of business enough to give back the lulav. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 53 . Print.</ref><br />
#You can have your child use the non-kosher set of lulav but you do not fulfill the mitzvah of chinuch. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 61-63. Print.</ref><br />
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===Fasting===<br />
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#There is a minhag for a boy to fast 3 fasts prior to his Bar Mitzvah.<ref>Rav Nevinsal (B'Yitzchak Yikare 550:1) comments that the minhag ashkenaz is for a boy to fast 3 times prior to his bar mitzvah, though he doesn't know the basis for this minhag.</ref><br />
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==Torah Study==<br />
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#The Torah study of pure children is very precious before Hashem and it provides spiritual protection to the whole world.<ref>The Gemara Shabbat 119a quotes Reish Lakish as saying that the world stands on the merit of the children's torah study. Furthermore, says the Gemara, a city which doesn't have its children studying Torah is going to be destroyed.</ref><br />
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==Chinuch Attitude==<br />
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#A life devoted to Hashem is the most pleasurable and fulfilling one. Therefore, the Chinuch stage must be pleasing and joyful for children. The proper attitude and approach for children to learn is through "Darchei No'am" (pleasant ways). <ref>Rambam in his introduction to Perek Chelek elaborates on how a child should be given sweets to encourage him to learn, as he gets older he should be given bigger prizes until eventually he will appreciate the value of the Torah itself and be motivated to learn it for no other reason </ref><br />
#A parent and/or teacher should generally be careful not to be excessively forceful. There are several cases where Talmudic personalities praised their behavior of not being "makpid"(strict) in their home over their wives and children even though they lived a life filled with mitzvot <ref>Gitin 7a</ref><br />
#The gedolim have all agreed that hitting children in the name of chinuch is forbidden.<ref>Rav Wolbe in Biyan Uzeriya Bechinuch. Rav Kook in Ayn Ayah Brachot 7a:70</ref><br />
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==Feeding a Child Something Forbidden==<br />
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#It is forbidden to feed a child something that is forbidden, whether it is forbidden from the Torah or rabbinically.<ref>The Rambam Machalot Asurot 17:27 holds that it is forbidden to feed a child something forbidden whether that prohibition is from the Torah or rabbinic. The Rashba responsa 1:92 argues that it is permitted as long as it is only rabbinic yet he cautioned that he didn't rule like that in practice. Ran Yoma 1a quotes the Rashba. The Shulchan Aruch 343:1 holds like the Rambam.</ref><br />
#It is permitted to feed a baby milk an hour after they finished eating meat even though the minhag is to not to have milk after meat for several hours.<ref>Chelkat Yakov YD 1:16 is lenient to permit a baby to drink milk after eating meat since it is only a minhag and since a minhag is based on a vow it a child's vows aren't effective. However, he limits this leniency to this context and only permits in conjunction with the fact that a baby is considered like a choleh shein bo sakana if they need to drink milk for health. Yabia Omer YD 1:4 is lenient after an hour but adds that perhaps there's no prohibition of feeding a child something forbidden if it is only an external prohibition and not a prohibition of the food itself.</ref><br />
#Many poskim are lenient even for Ashkenazim to feed a child who needs to eat kitniyot on Pesach for health reasons since it is only a minhag.<ref>Shem Aryeh EH 95 writes that there's no issue with feeding a child below chinuch something (latfiso byadayim) that is only a chumra and not even a rabbinic prohibition. He is writing about not eating dried fruits on Pesach which was a certain minhag. The Sdei Chemed Chametz Umatzah 6:6 quotes it regarding Kitniyot. Siach Yitzchak responsa 210 agrees. Yechave Daat 1:9 agrees. He quotes Kol Mevaser 778, Agudat Ezov 12 who also agree that there's no prohibition of feeding a child something that's only a minhag. Agudat Ezov is lenient even with bishul akum. Sdei Chemed Asifat Zekenim Bishul Goyim 15 quotes that.</ref><br />
#Putting a diaper on a baby on Shabbat that has a color strip which changes colors when the baby goes to the bathroom is permitted.<ref>Rav Nissim Karelitz in Chut Shani Shabbat v. 4 p. 287 writes that it is permitted to put a diaper on a baby that is going to change colors when the baby goes to the bathroom and it isn't considered causing your baby to do a melacha of coloring on Shabbat. The reason is that when the diaper is put on there's no change and when the baby goes to the bathroom he is mitasek and there's no issue of causing your child to do a melacha as a mitasek.</ref><br />
#Feeding your child a cookie with letters on it on Shabbat is permitted.<ref>Mishna Brurah on 340:3 writes that it is permitted to give your child a cookie with letters on it even though for an adult it is forbidden to eat it since it will erase the letters. Chut Shani Shabbat v. 4 p. 293 explains that it is permitted since erasing the letters is at worst derabbanan and also some poskim permit it altogether. Also, there's no problem of causing your child to do something forbidden if it is a pesik reisha unless the child realizes that he's doing it for the benefit of the child.</ref><br />
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==Sources==<br />
<references /><br />
[[Category:Lifecycles]]</div>Aaschreihttps://halachipedia.com/index.php?title=Chinuch&diff=23953Chinuch2019-08-07T00:39:45Z<p>Aaschrei: </p>
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<div>Every father has an obligation to educate his children to fulfill mitzvot, even before they reach the age of [[Bar Mitzvah]]/Bat Mitzvah. The age at which this obligation begins varies according to the Mitzvah. Below are the details of this Mitzvah<br />
==D’Orayta or D’Rabanan?==<br />
The Mitzvah of Chinuch - to teach Torah to our children - is clearly a Mitzvah D’Orayta as explicitly stated: V’shinantam L’vanecha.<ref>Devarim 6 pasuk 7</ref> However, is the Mitzvah of chinuch - to instruct children to begin performing Mitzvot before they are of the age of Mitzvot - a mitzva D’Orayata or D’Rabanan?<br />
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#Rav Schneur Zalman of Liadi says that it is clearly a mitzvah D’rabanan because it is never mentioned in the Torah. <ref>Shulchun Aruch Harav Y.D. 246:1. see Sefer Chinuch Yisrael (p. 59) writes that Chinuch is a rabbinical Mitzvah, and quotes the Chaye Adam (66:1) who writes that this is a Mitzvah Midivrei Kabbalah (institution of the Nevi'im).</ref><br />
#However, Rav Meir Simchah of Dvinsk disagrees, citing Bereshit “For I have known him, to the end that he may command his children and his household after him”<ref>Bereshit Perek 18 pasuk 19 </ref> which he interprets to mean that Avraham was commanded to teach his household and children to perform the Mitzvot. This, however, is a general Mitzvah to teach children to appreciate Mitzvot. The Mitzvah to teach a child to perform each individual Mitzvah is D’Rabanan.<ref>Meshakh Ḥochmah Genesis 18:19 </ref><br />
#According to Rav Soloveitchik, although teaching children the Mitzvot is D’Rabanan, the Mitzvah of Chinuch is modeled after the biblical commandment of Sippur Yitziat Mitzrayim. This commandment to retell the story of our ancestors is extended, and, while there is a special commandment to tell over the story of Egypt, we must retell all of the Torah and Mitzvot to our children using all of the educational methods we follow in Sippur Yitziat Mitzrayim. <ref>Benjamin Zimmerman, The Educational Experience of Sippur Yitziat Mizrayim </ref><br />
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==At What Age?==<br />
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#The general age of when one starts to do mitzvos, is when the parents think that this child is mature enough to fulfill the whole mitzvah, even with its more complicated parts. <ref>See the examples on Sukkah 42a and Sukkah 28a</ref><br />
#The age of chinuch depends on the child's individual intelligence. Usually the age when a child is intelligent enough for mitzvos is 5 or 6 years of age. <ref>Mishnah Berurah 128:123.</ref><br />
##For Shabbat some say that the age of chinuch begins at age 4 or 5.<ref>Muktzeh: A Practical Guide (Rabbi Simcha Bunim Cohen p. 138)</ref><br />
#There are some mitzvos in which parents start training their children even before five years of age. But some mitzvos can be more complicated and parents should wait until children are older to train them.<ref>Mishnah Berurah 128:123 </ref><br />
#A child can make several mistakes before they can begin to execute the mitzvah properly. But if one does make a mistake trying to execute the mitzvah, the parents should not get frustrated with their kid and instead should encourage them to try again. <ref>Mishnah Berurah 343:3</ref><br />
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==Who is obligated in Chinuch?==<br />
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*There is a machloket in the commentaries regarding whether the mitzvah of chinuch is for the parent or the child.<br />
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#The book of Mishlei says that one should teach his child in a manner which will stick with him forever: “Train up a child in the way he should go, and even when he is old, he will not depart from it.” Rashi comments on this pasuk saying that depending on what you teach him those lessons will affect him the rest of his life. This means that the parent has the responsibility to teach the child life lessons. This belief would suggest that chinuch is a mitzvah for the father, because he is the one who will have the ability to affect his child's future.<ref>Mishlei (22:6) and Rashi there as cited in ShortVort written by D. Fine. Ritva Sukkah 2b s.v. amar rabbi yehuda and Mishna Brurah 343:2 cite Mishlei as the source for chinuch. </ref><br />
#Some rishonim hold that the son isn't obligated in mitzvot at all and it is only father who is obligated to train his son in mitzvot.<ref>Rashi (Brachot 20a s.v. ketanim), Ran (Megillah 6b s.v. rabbi yehuda) citing the Ramban, Ritva (Megillah 19b s.v. hakol), Tosfot Bava Kama 87a s.v. vkein</ref> However, others hold that the child himself is rabbinically obligated in mitzvot.<ref>Tosfot (Megillah 19b s.v. vrabbi yehuda), Tosfot (Brachot 20a s.v. vketanim), Rashba (Brachot 20a s.v. nashim)</ref><br />
#While the majority of the Poskim hold that Chinuch only applies to the father, some say it also applies to the mother. <ref>Mishna Brurah 343:2, Sefer Chinuch Yisrael (p. 61). See further in the Magen Avraham 343, Shulchan Aruch HaRav 343, Mishna Brurah 616:5, Aruch HaShulchan 343, and Pri Megadim E"A 225:5. <br />
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*The Gemara Nazir 28b writes that there is only an idea of a father training his son in being a nazir and not a mother. Reish Lakish understands that this is an example of chinuch. Tosfot Yeshanim (Yoma 82a s.v. ben) explicitly holds that there is no chinuch for a mother. Aruch Lener Sukkah 2b agrees. Ritva (Sukkah 2b s.v. amar rabbi yehuda) assumes that there is chinuch for a mother.</ref><br />
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==How Completely Must the Mitzvah Be Performed?==<br />
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*The obligation of chinuch is for a father to train his son to do mitzvot, before he is required. The question that arises is: can a father fulfill his obligation by training his children to learn the basics of the mitzvah or must a father teach his son to perform the mitzvot perfectly. There are many different views on how a father should approach this issue.<br />
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#Some examples of cases of chinuch are with a lulav and with tzitzit. While the obligation of chinuch is only fulfilled if you give your child a perfectly kosher lulav and pair of tzitzit, you don’t have to give your child lulav hadar. In addition, you also don’t have to teach your child to have kavanah while performing the mitzvah. From this, we can infer that while it is important to teach your child to not perform the mitzvah in a non-kosher way, it is also not necessary to make your child fully enthralled in all aspects of the mitzvah.<ref>Fine, D. "The Mitzvah of Chinuch Explored." Shortvort. N.p., n.d. Web. 11 Feb. 2016.</ref><br />
#There is a dispute whether a father fulfills his obligation when letting his child use a borrowed lulav for sukkot.<ref>Mishna Brurah 628:28</ref> This question revolves around whether the nature of the obligation of chinuch was to train the child to do mitzvot when he gets older in which case it would suffice or was it that the rabbis imposed an obligation upon the child to do mitzvot before he becomes Biblically obligated.<ref>Rav Moshe Feinstein in Igrot Moshe YD 1:224. See Ritva (Sukkah 2b s.v. amar rabbi yehuda) who says that a sukkah above 20 amot is invalid for chinuch and concludes that the mitzvah of chinuch has to be fulfilled in a complete fashion.</ref><br />
<br />
==Until When?==<br />
<br />
#Although the primary purpose of Chinuch is to train children when they are young so that they continue to perform the Mitzvot during adulthood, the parents' obligation does not end when a child reaches bar or bat mitzvah. A parent must make sure that the child continues to adhere to all biblical or rabbinic laws even after maturity. <ref>Children in Halacha pg. 8 </ref><br />
<br />
==Daily Mitzvot==<br />
===Prayer===<br />
<br />
#Regarding a child's obligation to pray, see the [[Obligation_to_pray#Children| Children's obligation to Pray]] page.<br />
<br />
===Berachot===<br />
<br />
*Children should be taught to say berachot before food at the age of 5, or when the children are able to say it properly. However many people have different customs to start having children say berachot at an earlier age. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>, שלחן ערוך א”ח רט”ו:ג as cited in Singer, Shmuel. "A Parent's Guide to Teaching Children Mitzvot." Google Books. Shmuel Singer, n.d. Web. 01 Feb. 2016. <https://books.google.com/books?id=55NdTR7HfYAC&pg=PA20&lpg=PA20&dq=age%2Bchildren%2Bberachot&source=bl&ots=zwGJnqECD_&sig=xSHlovDBimMjahI64ia2ltu_5ho&hl=en&sa=X&ved=0ahUKEwjHopOi39bKAhUBLyYKHRqADUEQ6AEIHDAA#v=onepage&q=age%20children%20berachot&f=false>. <br />
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*Yalkut Yosef (Chinuch p. 20) quotes the Chikrei Lev who proves that there is chinuch even on mitzvot derabanan, as the gemara Rosh Hashana 29b indicates that a person should teach his son how to make hamotzei before eating bread.</ref><br />
*Some say that children from the age of 6 should say Birkat Hamazon <ref>Rabbi Mansour on dailyhalacha.com writes that parents should ensure that children from the age of 6 say Birkat HaMazon. </ref><br />
*In order to teach children what berachot they should say and how they should say them, the parent should show/teach the children by saying berachot in front of the child. A parent of a young child is allowed to help the child say the berachot by saying it with them, including the saying of G-d’s name, and the parent is allowed to answer “amen” to berachot that are said improperly or are incomplete if the child is still learning. <ref>Mishnah Berurah (167:93) . See Chanoch L’Naar (14:4). As cited in "CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref><br />
*Children that are older than five or six, or whatever age the accepted custom says, and get up in the middle of the night, should not eat unless they said the proper berachot beforehand. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref><br />
*While there is a prohibition in saying G-d's Name (Ado-nai) when it is isn't warranted, the prohibition is waived when being used in the process of Chinuch. Therefore, it is permitted (obligatory, rather) to say the full [[Brachot|Bracha]], with Shem and Malchut, in order to teach a child how and when to say what [[Brachot]].<ref>The Gemara (Brachot 53b) says that one doesn’t say amen after the [[Brachot|Bracha]] of a katan when he is just saying a [[Brachot|Bracha]] as he is being taught the Brachot. The Rambam (Brachot 1:15) codifies as halacha. The Kesef Mishna there writes that it’s clearly implied that the teacher is permitted to say the Brachot with Hashem’s name to teach the children how to say the Brachot and when the children repeat the [[Brachot|Bracha]] after him, since the [[Brachot|Bracha]] is only for Chinuch, one doesn’t answer amen. Shulchan Aruch 215:3 rules that if a child is saying a [[Brachot|Bracha]] as he is learning from his teacher one doesn’t answer amen, but if a child says a [[Brachot|Bracha]] in order to exempt himself from some obligation (meaning saying a [[Brachot|Bracha]] when he is obligated to say it), then one should answer amen.<br />
<br />
*Mishna Brurah 215:14 writes that it is permitted for the teacher to say the Brachot with Hashem’s name to teach the children how to say the Brachot. Although saying a [[Brachot|Bracha]] for Chinuch is permitted, saying a [[Brachot|Bracha]] as one is learning such as an adult who finds the text of a [[Brachot|Bracha]] in the gemara as he is learning should not say the [[Brachot|Bracha]] with Hashem’s name as one is reading the gemara. However, Yalkut Yosef 215:15 writes that in order to teach a child how to say Brachot one may say them with Hashem’s name, however, once the child knows how to make a [[Brachot|Bracha]] and he just needs help in saying the [[Brachot|Bracha]] one should say it without Hashem’s name.</ref><br />
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===Talit Katan===<br />
#One should buy a talit katan for a child who has reached the age of chinuch.<br />
===Washing Hands===<br />
<br />
#Children that have not reached the age of bar or bat mitzvah are required to wash their hands before eating bread. Even though washing hands is a mitzvah derabanan, it is a mitzvah of chinuch to teach kids mitzvot that are derabanan. <ref>Yalkut Yosef Dinei [[Netilat Yadayim]], Birkat Hamazon, [[Brachot]], [[Mincha]] and [[Arvit]] page 13-14 based on the Yerushalmi in Megilla 2:5 that [[chinuch]] of children applies to rabbinic laws as cited in [[Netilat Yadayim for a Meal]]. <br />
<br /> An important lesson about chinuch in general can be learned from a story about trying to teach one’s son to wash before eating. It talks about a little kid who did not wash before eating bread. This infuriated his dad so he went to get something to hit him with. When he wound up to hit his son, his wife immediately stopped him and reminded him that he does not wash before eating bread either, thus he should be the one that is hit. The lesson is that if you want to successfully teach your children mitzvot, you have to take ownership and do the mitzvah as well. "חינוך לדורות - חינוך במעשים." <http://raktora.50webs.com/hinuh1.htm>.</ref><br />
#One opinion is that even when the child is being spoon fed because he does not have the motor skills to feed himself yet, he still is required to wash for bread when he eats more than a Kezayit. <ref>הרב אבישלום מונייצר שליט''א. "ילדים כהלכה." ילדים כהלכה. ''</ref><br />
#Harav Adir Cohen says that when the child can say the bracha they should wash their hands before eating bread. Since in many kindergarten and nursery classrooms they have posters of the bracha on the wall, they have already memorized it when they are young. Therefore, they should be able to wash by then. <ref>הרב אדיר הכהן שליט"א. " חינוך לנטילת ידים לילדים." חינוך לנטילת ידים לילדים. </ref><br />
#Children that have reached the age of chinuch should be trained to wash their hands upon rising in the morning and they should not touch food before washing hands.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 14). Shulchan Aruch haRav 4:2. M.B. 4:10 says that one should be careful with young children, and doesn't clarify if this is only once they reach the age of chinuch</ref> Some say parents should try and wash the hands of their children, regardless of their age.<ref>Shulchan Aruch haRav 4:2 says one should be careful starting after the brit milah to wash his son's hands. Shut Tzitz Eliezer 7:2:10 says there is no obligation before the age of chinuch, but to get the child into a good habit, it is advisable to wash his hands even before the age of chinuch. However, do not put pressure on the child, but do it pleasantly as there is no issue if they touch food. Halichos Bas Yisroel perek 1 footnote 22 quotes in the name of Rav Moshe Feinstein that although it is not required, it is a good idea to wash the hands of your children even before the age of chinuch.</ref><br />
#Children who have reached the age of chinuch should be trained to wash their hands after going to the bathroom or touching parts of their body that are generally covered.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 15). Chinuch Yisroel page 63. <br />
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Shut Tzitz Eliezer 7:2:4 says one can still learn with a child who touches their scalp or shoes.</ref><br />
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==Bringing Children to Shul== <br />
There is a lot of controversy over the issue of bringing your kids to shul. Is it a positive thing that will be positive for their future or will it be a distraction to others and a negative outlook on shul for the child?<br />
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#Some say that bringing children to shul before they are ready infuses them with spirituality just like a bris milah is given to a child before the age of chinuch because it infuses him with spirituality. <ref>[http://www.aish.com/jl/jewish-law/daily-living/4-Children-and-Halacha.html Rabbi Shraga Simmons] </ref><br />
#The gemara writes that the reason why children were also supposed to assemble at hakhel was to ‘bring reward to those who brought them’. Tosafot comments that this is the source for bringing children to shul.<ref>Chagigah 3a</ref><br />
#The Shla hakadosh was frustrated by people who brought kids to shul who were not yet old enough to be in shul without making disruptions and bothering the shul. This will leave an impression on the child and he will feel distaste towards the shul as an adult because of it. <ref>Mishnah Berurah 98:3 who quotes the Shla Hakadosh:</ref><br />
#The Mishna Berura writes that one shouldn’t daven with a young child in front of himm as the child will likely distract him.<ref>Mishna Berura 96:4</ref><br />
#The Shulchan Aruch writes that children should listen to the megilla being read on Purim. The Mishna Berura writes that this is only applicable to children who have reached the age of chinuch. The Chafetz Chaim bemoans the unfortunate reality that many parents bring their younger children who disturb everyone else. <ref>The Shulchan Aruch (OC 689:1-3)</ref><br />
#One should not kiss a young child in shul.<ref>Rama O.C. 98:1 quotes Shut Binyamin Zev 163 that explains the reason is, so that one realizes that there is no love like the love one has for Hashem. See Sefer Chasidim 255<br />
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Rav Ovadya Yosef (Shut Yichaveh Daas) says that this applies to both young and old children and even to other people. However, he says that the custom to kiss a rav or father on the hand is definitely permitted. He explains that they are different as there is a mitzvah to honor them, so giving them honor is a form of honoring Hashem.</ref> Some limit this to the time of prayer.<ref>Rav Michel Sherkin (Meged Givot Olam Chelek 1 page 92) says Rav Moshe Feinstein felt that this prohibition is limited to the time of tefillah (as discussed by the Gra O.C. 98:1 by the fact that the Rama has this halcha in Hilchot Tefillah, not Hilchot Bet Hakneset).</ref> Others do not accept this distinction.<ref>Rav Hershel Schachter quoted by his son <nowiki>https://www.yutorah.org/sidebar/lecture.cfm/802649/rabbi-shay-schachter/kissing-our-children-in-shul/</nowiki> at 2:20</ref><br />
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==A Kohen Becoming Tamei==<br />
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#Hacham Ovadia Yosef says a kohen’s wife who is pregnant while she knows it's a male is allowed to go to cemeteries while pregnant because the fetus is considered to be a part of the mother. <ref>dailyhalacha.com</ref> Rav Elyashiv says that a kohen’s wife who is giving birth to a male needs to make sure the hospital is one where the child won't become tamei after being born. <ref>dailyhalacha.com</ref><br />
#A kohen must never become Tamei, so as a baby it is the parent's responsibility to keep the baby from being near dead bodies.<ref>dinonline.org</ref><br />
#Once the Kohen is old enough and mature enough to be taught the obligation of not becoming tamei the responsibility to keep the child from becoming Tamei falls off the parents and on the child <ref>dinonline.org</ref><br />
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==Shabbat==<br />
===Kiddush and Havdalah===<br />
<br />
#When a child is able to understand when it is Shabbat, then he or she must hear kiddush and havdalah. Understanding that it is Shabbos does not mean that he or she only says good shabbos and that’s all; rather a kid must understand that it’s the 7th day and it’s the rest day and not a day to do work. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#When a child is of that age, parents must make sure to call the child to the table to hear kiddush. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#If a child goes to sleep before hearing havdallah or Kiddush and it is past the child’s normal bedtime, it is not necessary to wake him or her up for Havdalah. <ref>Rav Shlomo Zalman Aurebach as cited in Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
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===Melacha on Shabbat===<br />
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#On shabbat, a parent cannot tell a kid to do melacha<br />
#According to one opinion, you can have a child do melacha for you if it is only an issur derabanan<ref>Turei Zahav as cited in A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer</ref> According to most opinions you may not ask a child to do a melacha for you under any circumstances even melacha derabanan. <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#Even though one cannot ask a child to do melacha, if a young child is playing with a toy that makes noise on shabbat, you don’t have to tell the kid to stop if he is too young to understand the laws of shabbat <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#But, if a kid is old enough to understand which actions are forbidden and which are allowed to do on shabbat, then you must stop him from doing melacha <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
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==Holidays==<br />
===The Seder===<br />
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#The age a child should be kept up for the whole pesach seder is when he can fully understand the mitzvah and the story of Egypt. This of course varies depending on how the child matures, but for most it is between age 5-7.<ref>Shulchan Aruch Orech Chaim 472:15. Shulchan Aruch Harav 472:25</ref><br />
#A child should drink the four cups when he can understand, even just a little bit, the story of Egypt; he does not, however, need to drink the same amount as an adult but rather a child-size cheek full <ref>The Laws of Pesach on www.neveh.org </ref><br />
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===Lulav===<br />
<br />
#Children are chayav to perform the mitzvah of lulav when they are able to shake the lulav <ref>Gemara sukkah 42a</ref><br />
#The Turei Zahav says that a parent should buy his son his own set of lulav if he is able to do it, and the father has the financial means to do it.<br />
#if you are going to buy your child a lulav, it is preferable, if they are going to make a bracha on it, that it be kosher. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.53. Print.</ref><br />
#Although the lulav should be kosher, according to some, on the first day of Sukkot a child does not have to own his lulav like adults do. According to others, a child should also use a lulav that he owns. Therefore, the child should use the lulav after all adults have used the lulav, because a child can acquire a lulav from an adult, but cannot transfer it back to the adult’s ownership.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.59. Print.</ref><br />
#The child is not able to give back the lulav because he is unable to understand the practices of business enough to give back the lulav. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 53 . Print.</ref><br />
#You can have your child use the non-kosher set of lulav but you do not fulfill the mitzvah of chinuch. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 61-63. Print.</ref><br />
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===Fasting===<br />
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#There is a minhag for a boy to fast 3 fasts prior to his Bar Mitzvah.<ref>Rav Nevinsal (B'Yitzchak Yikare 550:1) comments that the minhag ashkenaz is for a boy to fast 3 times prior to his bar mitzvah, though he doesn't know the basis for this minhag.</ref><br />
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==Torah Study==<br />
<br />
#The Torah study of pure children is very precious before Hashem and it provides spiritual protection to the whole world.<ref>The Gemara Shabbat 119a quotes Reish Lakish as saying that the world stands on the merit of the children's torah study. Furthermore, says the Gemara, a city which doesn't have its children studying Torah is going to be destroyed.</ref><br />
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==Chinuch Attitude==<br />
<br />
#A life devoted to Hashem is the most pleasurable and fulfilling one. Therefore, the Chinuch stage must be pleasing and joyful for children. The proper attitude and approach for children to learn is through "Darchei No'am" (pleasant ways). <ref>Rambam in his introduction to Perek Chelek elaborates on how a child should be given sweets to encourage him to learn, as he gets older he should be given bigger prizes until eventually he will appreciate the value of the Torah itself and be motivated to learn it for no other reason </ref><br />
#A parent and/or teacher should generally be careful not to be excessively forceful. There are several cases where Talmudic personalities praised their behavior of not being "makpid"(strict) in their home over their wives and children even though they lived a life filled with mitzvot <ref>Gitin 7a</ref><br />
#The gedolim have all agreed that hitting children in the name of chinuch is forbidden.<ref>Rav Wolbe in Biyan Uzeriya Bechinuch. Rav Kook in Ayn Ayah Brachot 7a:70</ref><br />
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==Feeding a Child Something Forbidden==<br />
<br />
#It is forbidden to feed a child something that is forbidden, whether it is forbidden from the Torah or rabbinically.<ref>The Rambam Machalot Asurot 17:27 holds that it is forbidden to feed a child something forbidden whether that prohibition is from the Torah or rabbinic. The Rashba responsa 1:92 argues that it is permitted as long as it is only rabbinic yet he cautioned that he didn't rule like that in practice. Ran Yoma 1a quotes the Rashba. The Shulchan Aruch 343:1 holds like the Rambam.</ref><br />
#It is permitted to feed a baby milk an hour after they finished eating meat even though the minhag is to not to have milk after meat for several hours.<ref>Chelkat Yakov YD 1:16 is lenient to permit a baby to drink milk after eating meat since it is only a minhag and since a minhag is based on a vow it a child's vows aren't effective. However, he limits this leniency to this context and only permits in conjunction with the fact that a baby is considered like a choleh shein bo sakana if they need to drink milk for health. Yabia Omer YD 1:4 is lenient after an hour but adds that perhaps there's no prohibition of feeding a child something forbidden if it is only an external prohibition and not a prohibition of the food itself.</ref><br />
#Many poskim are lenient even for Ashkenazim to feed a child who needs to eat kitniyot on Pesach for health reasons since it is only a minhag.<ref>Shem Aryeh EH 95 writes that there's no issue with feeding a child below chinuch something (latfiso byadayim) that is only a chumra and not even a rabbinic prohibition. He is writing about not eating dried fruits on Pesach which was a certain minhag. The Sdei Chemed Chametz Umatzah 6:6 quotes it regarding Kitniyot. Siach Yitzchak responsa 210 agrees. Yechave Daat 1:9 agrees. He quotes Kol Mevaser 778, Agudat Ezov 12 who also agree that there's no prohibition of feeding a child something that's only a minhag. Agudat Ezov is lenient even with bishul akum. Sdei Chemed Asifat Zekenim Bishul Goyim 15 quotes that.</ref><br />
#Putting a diaper on a baby on Shabbat that has a color strip which changes colors when the baby goes to the bathroom is permitted.<ref>Rav Nissim Karelitz in Chut Shani Shabbat v. 4 p. 287 writes that it is permitted to put a diaper on a baby that is going to change colors when the baby goes to the bathroom and it isn't considered causing your baby to do a melacha of coloring on Shabbat. The reason is that when the diaper is put on there's no change and when the baby goes to the bathroom he is mitasek and there's no issue of causing your child to do a melacha as a mitasek.</ref><br />
#Feeding your child a cookie with letters on it on Shabbat is permitted.<ref>Mishna Brurah on 340:3 writes that it is permitted to give your child a cookie with letters on it even though for an adult it is forbidden to eat it since it will erase the letters. Chut Shani Shabbat v. 4 p. 293 explains that it is permitted since erasing the letters is at worst derabbanan and also some poskim permit it altogether. Also, there's no problem of causing your child to do something forbidden if it is a pesik reisha unless the child realizes that he's doing it for the benefit of the child.</ref><br />
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==Sources==<br />
<references /><br />
[[Category:Lifecycles]]</div>Aaschreihttps://halachipedia.com/index.php?title=Chinuch&diff=23952Chinuch2019-08-07T00:36:59Z<p>Aaschrei: </p>
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<div>Every father has an obligation to educate his children to fulfill mitzvot, even before they reach the age of [[Bar Mitzvah]]/Bat Mitzvah. The age at which this obligation begins varies according to the Mitzvah. Below are the details of this Mitzvah<br />
==D’Orayta or D’Rabanan?==<br />
The Mitzvah of Chinuch - to teach Torah to our children - is clearly a Mitzvah D’Orayta as explicitly stated: V’shinantam L’vanecha.<ref>Devarim 6 pasuk 7</ref> However, is the Mitzvah of chinuch - to instruct children to begin performing Mitzvot before they are of the age of Mitzvot - a mitzva D’Orayata or D’Rabanan?<br />
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#Rav Schneur Zalman of Liadi says that it is clearly a mitzvah D’rabanan because it is never mentioned in the Torah. <ref>Shulchun Aruch Harav Y.D. 246:1. see Sefer Chinuch Yisrael (p. 59) writes that Chinuch is a rabbinical Mitzvah, and quotes the Chaye Adam (66:1) who writes that this is a Mitzvah Midivrei Kabbalah (institution of the Nevi'im).</ref><br />
#However, Rav Meir Simchah of Dvinsk disagrees, citing Bereshit “For I have known him, to the end that he may command his children and his household after him”<ref>Bereshit Perek 18 pasuk 19 </ref> which he interprets to mean that Avraham was commanded to teach his household and children to perform the Mitzvot. This, however, is a general Mitzvah to teach children to appreciate Mitzvot. The Mitzvah to teach a child to perform each individual Mitzvah is D’Rabanan.<ref>Meshakh Ḥochmah Genesis 18:19 </ref><br />
#According to Rav Soloveitchik, although teaching children the Mitzvot is D’Rabanan, the Mitzvah of Chinuch is modeled after the biblical commandment of Sippur Yitziat Mitzrayim. This commandment to retell the story of our ancestors is extended, and, while there is a special commandment to tell over the story of Egypt, we must retell all of the Torah and Mitzvot to our children using all of the educational methods we follow in Sippur Yitziat Mitzrayim. <ref>Benjamin Zimmerman, The Educational Experience of Sippur Yitziat Mizrayim </ref><br />
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==At What Age?==<br />
<br />
#The general age of when one starts to do mitzvos, is when the parents think that this child is mature enough to fulfill the whole mitzvah, even with its more complicated parts. <ref>See the examples on Sukkah 42a and Sukkah 28a</ref><br />
#The age of chinuch depends on the child's individual intelligence. Usually the age when a child is intelligent enough for mitzvos is 5 or 6 years of age. <ref>Mishnah Berurah 128:123.</ref><br />
##For Shabbat some say that the age of chinuch begins at age 4 or 5.<ref>Muktzeh: A Practical Guide (Rabbi Simcha Bunim Cohen p. 138)</ref><br />
#There are some mitzvos in which parents start training their children even before five years of age. But some mitzvos can be more complicated and parents should wait until children are older to train them.<ref>Mishnah Berurah 128:123 </ref><br />
#A child can make several mistakes before they can begin to execute the mitzvah properly. But if one does make a mistake trying to execute the mitzvah, the parents should not get frustrated with their kid and instead should encourage them to try again. <ref>Mishnah Berurah 343:3</ref><br />
<br />
==Who is obligated in Chinuch?==<br />
<br />
*There is a machloket in the commentaries regarding whether the mitzvah of chinuch is for the parent or the child.<br />
<br />
#The book of Mishlei says that one should teach his child in a manner which will stick with him forever: “Train up a child in the way he should go, and even when he is old, he will not depart from it.” Rashi comments on this pasuk saying that depending on what you teach him those lessons will affect him the rest of his life. This means that the parent has the responsibility to teach the child life lessons. This belief would suggest that chinuch is a mitzvah for the father, because he is the one who will have the ability to affect his child's future.<ref>Mishlei (22:6) and Rashi there as cited in ShortVort written by D. Fine. Ritva Sukkah 2b s.v. amar rabbi yehuda and Mishna Brurah 343:2 cite Mishlei as the source for chinuch. </ref><br />
#Some rishonim hold that the son isn't obligated in mitzvot at all and it is only father who is obligated to train his son in mitzvot.<ref>Rashi (Brachot 20a s.v. ketanim), Ran (Megillah 6b s.v. rabbi yehuda) citing the Ramban, Ritva (Megillah 19b s.v. hakol), Tosfot Bava Kama 87a s.v. vkein</ref> However, others hold that the child himself is rabbinically obligated in mitzvot.<ref>Tosfot (Megillah 19b s.v. vrabbi yehuda), Tosfot (Brachot 20a s.v. vketanim), Rashba (Brachot 20a s.v. nashim)</ref><br />
#While the majority of the Poskim hold that Chinuch only applies to the father, some say it also applies to the mother. <ref>Mishna Brurah 343:2, Sefer Chinuch Yisrael (p. 61). See further in the Magen Avraham 343, Shulchan Aruch HaRav 343, Mishna Brurah 616:5, Aruch HaShulchan 343, and Pri Megadim E"A 225:5. <br />
<br />
*The Gemara Nazir 28b writes that there is only an idea of a father training his son in being a nazir and not a mother. Reish Lakish understands that this is an example of chinuch. Tosfot Yeshanim (Yoma 82a s.v. ben) explicitly holds that there is no chinuch for a mother. Aruch Lener Sukkah 2b agrees. Ritva (Sukkah 2b s.v. amar rabbi yehuda) assumes that there is chinuch for a mother.</ref><br />
<br />
==How Completely Must the Mitzvah Be Performed?==<br />
<br />
*The obligation of chinuch is for a father to train his son to do mitzvot, before he is required. The question that arises is: can a father fulfill his obligation by training his children to learn the basics of the mitzvah or must a father teach his son to perform the mitzvot perfectly. There are many different views on how a father should approach this issue.<br />
<br />
#Some examples of cases of chinuch are with a lulav and with tzitzit. While the obligation of chinuch is only fulfilled if you give your child a perfectly kosher lulav and pair of tzitzit, you don’t have to give your child lulav hadar. In addition, you also don’t have to teach your child to have kavanah while performing the mitzvah. From this, we can infer that while it is important to teach your child to not perform the mitzvah in a non-kosher way, it is also not necessary to make your child fully enthralled in all aspects of the mitzvah.<ref>Fine, D. "The Mitzvah of Chinuch Explored." Shortvort. N.p., n.d. Web. 11 Feb. 2016.</ref><br />
#There is a dispute whether a father fulfills his obligation when letting his child use a borrowed lulav for sukkot.<ref>Mishna Brurah 628:28</ref> This question revolves around whether the nature of the obligation of chinuch was to train the child to do mitzvot when he gets older in which case it would suffice or was it that the rabbis imposed an obligation upon the child to do mitzvot before he becomes Biblically obligated.<ref>Rav Moshe Feinstein in Igrot Moshe YD 1:224. See Ritva (Sukkah 2b s.v. amar rabbi yehuda) who says that a sukkah above 20 amot is invalid for chinuch and concludes that the mitzvah of chinuch has to be fulfilled in a complete fashion.</ref><br />
<br />
==Until When?==<br />
<br />
#Although the primary purpose of Chinuch is to train children when they are young so that they continue to perform the Mitzvot during adulthood, the parents' obligation does not end when a child reaches bar or bat mitzvah. A parent must make sure that the child continues to adhere to all biblical or rabbinic laws even after maturity. <ref>Children in Halacha pg. 8 </ref><br />
<br />
==Daily Mitzvot==<br />
===Prayer===<br />
<br />
#Regarding a child's obligation to pray, see the [[Obligation_to_pray#Children| Children's obligation to Pray]] page.<br />
<br />
===Berachot===<br />
<br />
*Children should be taught to say berachot before food at the age of 5, or when the children are able to say it properly. However many people have different customs to start having children say berachot at an earlier age. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>, שלחן ערוך א”ח רט”ו:ג as cited in Singer, Shmuel. "A Parent's Guide to Teaching Children Mitzvot." Google Books. Shmuel Singer, n.d. Web. 01 Feb. 2016. <https://books.google.com/books?id=55NdTR7HfYAC&pg=PA20&lpg=PA20&dq=age%2Bchildren%2Bberachot&source=bl&ots=zwGJnqECD_&sig=xSHlovDBimMjahI64ia2ltu_5ho&hl=en&sa=X&ved=0ahUKEwjHopOi39bKAhUBLyYKHRqADUEQ6AEIHDAA#v=onepage&q=age%20children%20berachot&f=false>. <br />
<br />
*Yalkut Yosef (Chinuch p. 20) quotes the Chikrei Lev who proves that there is chinuch even on mitzvot derabanan, as the gemara Rosh Hashana 29b indicates that a person should teach his son how to make hamotzei before eating bread.</ref><br />
*Some say that children from the age of 6 should say Birkat Hamazon <ref>Rabbi Mansour on dailyhalacha.com writes that parents should ensure that children from the age of 6 say Birkat HaMazon. </ref><br />
*In order to teach children what berachot they should say and how they should say them, the parent should show/teach the children by saying berachot in front of the child. A parent of a young child is allowed to help the child say the berachot by saying it with them, including the saying of G-d’s name, and the parent is allowed to answer “amen” to berachot that are said improperly or are incomplete if the child is still learning. <ref>Mishnah Berurah (167:93) . See Chanoch L’Naar (14:4). As cited in "CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref><br />
*Children that are older than five or six, or whatever age the accepted custom says, and get up in the middle of the night, should not eat unless they said the proper berachot beforehand. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref><br />
*While there is a prohibition in saying G-d's Name (Ado-nai) when it is isn't warranted, the prohibition is waived when being used in the process of Chinuch. Therefore, it is permitted (obligatory, rather) to say the full [[Brachot|Bracha]], with Shem and Malchut, in order to teach a child how and when to say what [[Brachot]].<ref>The Gemara (Brachot 53b) says that one doesn’t say amen after the [[Brachot|Bracha]] of a katan when he is just saying a [[Brachot|Bracha]] as he is being taught the Brachot. The Rambam (Brachot 1:15) codifies as halacha. The Kesef Mishna there writes that it’s clearly implied that the teacher is permitted to say the Brachot with Hashem’s name to teach the children how to say the Brachot and when the children repeat the [[Brachot|Bracha]] after him, since the [[Brachot|Bracha]] is only for Chinuch, one doesn’t answer amen. Shulchan Aruch 215:3 rules that if a child is saying a [[Brachot|Bracha]] as he is learning from his teacher one doesn’t answer amen, but if a child says a [[Brachot|Bracha]] in order to exempt himself from some obligation (meaning saying a [[Brachot|Bracha]] when he is obligated to say it), then one should answer amen.<br />
<br />
*Mishna Brurah 215:14 writes that it is permitted for the teacher to say the Brachot with Hashem’s name to teach the children how to say the Brachot. Although saying a [[Brachot|Bracha]] for Chinuch is permitted, saying a [[Brachot|Bracha]] as one is learning such as an adult who finds the text of a [[Brachot|Bracha]] in the gemara as he is learning should not say the [[Brachot|Bracha]] with Hashem’s name as one is reading the gemara. However, Yalkut Yosef 215:15 writes that in order to teach a child how to say Brachot one may say them with Hashem’s name, however, once the child knows how to make a [[Brachot|Bracha]] and he just needs help in saying the [[Brachot|Bracha]] one should say it without Hashem’s name.</ref><br />
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===Washing Hands===<br />
<br />
#Children that have not reached the age of bar or bat mitzvah are required to wash their hands before eating bread. Even though washing hands is a mitzvah derabanan, it is a mitzvah of chinuch to teach kids mitzvot that are derabanan. <ref>Yalkut Yosef Dinei [[Netilat Yadayim]], Birkat Hamazon, [[Brachot]], [[Mincha]] and [[Arvit]] page 13-14 based on the Yerushalmi in Megilla 2:5 that [[chinuch]] of children applies to rabbinic laws as cited in [[Netilat Yadayim for a Meal]]. <br />
<br /> An important lesson about chinuch in general can be learned from a story about trying to teach one’s son to wash before eating. It talks about a little kid who did not wash before eating bread. This infuriated his dad so he went to get something to hit him with. When he wound up to hit his son, his wife immediately stopped him and reminded him that he does not wash before eating bread either, thus he should be the one that is hit. The lesson is that if you want to successfully teach your children mitzvot, you have to take ownership and do the mitzvah as well. "חינוך לדורות - חינוך במעשים." <http://raktora.50webs.com/hinuh1.htm>.</ref><br />
#One opinion is that even when the child is being spoon fed because he does not have the motor skills to feed himself yet, he still is required to wash for bread when he eats more than a Kezayit. <ref>הרב אבישלום מונייצר שליט''א. "ילדים כהלכה." ילדים כהלכה. ''</ref><br />
#Harav Adir Cohen says that when the child can say the bracha they should wash their hands before eating bread. Since in many kindergarten and nursery classrooms they have posters of the bracha on the wall, they have already memorized it when they are young. Therefore, they should be able to wash by then. <ref>הרב אדיר הכהן שליט"א. " חינוך לנטילת ידים לילדים." חינוך לנטילת ידים לילדים. </ref><br />
#Children that have reached the age of chinuch should be trained to wash their hands upon rising in the morning and they should not touch food before washing hands.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 14). Shulchan Aruch haRav 4:2. M.B. 4:10 says that one should be careful with young children, and doesn't clarify if this is only once they reach the age of chinuch</ref> Some say parents should try and wash the hands of their children, regardless of their age.<ref>Shulchan Aruch haRav 4:2 says one should be careful starting after the brit milah to wash his son's hands. Shut Tzitz Eliezer 7:2:10 says there is no obligation before the age of chinuch, but to get the child into a good habit, it is advisable to wash his hands even before the age of chinuch. However, do not put pressure on the child, but do it pleasantly as there is no issue if they touch food. Halichos Bas Yisroel perek 1 footnote 22 quotes in the name of Rav Moshe Feinstein that although it is not required, it is a good idea to wash the hands of your children even before the age of chinuch.</ref><br />
#Children who have reached the age of chinuch should be trained to wash their hands after going to the bathroom or touching parts of their body that are generally covered.<ref>Rav Simcha Bunim Cohen (Children in Halacha page 15). Chinuch Yisroel page 63. <br />
<br />
Shut Tzitz Eliezer 7:2:4 says one can still learn with a child who touches their scalp or shoes.</ref><br />
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==Bringing Children to Shul== <br />
There is a lot of controversy over the issue of bringing your kids to shul. Is it a positive thing that will be positive for their future or will it be a distraction to others and a negative outlook on shul for the child?<br />
<br />
#Some say that bringing children to shul before they are ready infuses them with spirituality just like a bris milah is given to a child before the age of chinuch because it infuses him with spirituality. <ref>[http://www.aish.com/jl/jewish-law/daily-living/4-Children-and-Halacha.html Rabbi Shraga Simmons] </ref><br />
#The gemara writes that the reason why children were also supposed to assemble at hakhel was to ‘bring reward to those who brought them’. Tosafot comments that this is the source for bringing children to shul.<ref>Chagigah 3a</ref><br />
#The Shla hakadosh was frustrated by people who brought kids to shul who were not yet old enough to be in shul without making disruptions and bothering the shul. This will leave an impression on the child and he will feel distaste towards the shul as an adult because of it. <ref>Mishnah Berurah 98:3 who quotes the Shla Hakadosh:</ref><br />
#The Mishna Berura writes that one shouldn’t daven with a young child in front of himm as the child will likely distract him.<ref>Mishna Berura 96:4</ref><br />
#The Shulchan Aruch writes that children should listen to the megilla being read on Purim. The Mishna Berura writes that this is only applicable to children who have reached the age of chinuch. The Chafetz Chaim bemoans the unfortunate reality that many parents bring their younger children who disturb everyone else. <ref>The Shulchan Aruch (OC 689:1-3)</ref><br />
#One should not kiss a young child in shul.<ref>Rama O.C. 98:1 quotes Shut Binyamin Zev 163 that explains the reason is, so that one realizes that there is no love like the love one has for Hashem. See Sefer Chasidim 255<br />
<br />
Rav Ovadya Yosef (Shut Yichaveh Daas) says that this applies to both young and old children and even to other people. However, he says that the custom to kiss a rav or father on the hand is definitely permitted. He explains that they are different as there is a mitzvah to honor them, so giving them honor is a form of honoring Hashem.</ref> Some limit this to the time of prayer.<ref>Rav Michel Sherkin (Meged Givot Olam Chelek 1 page 92) says Rav Moshe Feinstein felt that this prohibition is limited to the time of tefillah (as discussed by the Gra O.C. 98:1 by the fact that the Rama has this halcha in Hilchot Tefillah, not Hilchot Bet Hakneset).</ref> Others do not accept this distinction.<ref>Rav Hershel Schachter quoted by his son <nowiki>https://www.yutorah.org/sidebar/lecture.cfm/802649/rabbi-shay-schachter/kissing-our-children-in-shul/</nowiki> at 2:20</ref><br />
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==A Kohen Becoming Tamei==<br />
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#Hacham Ovadia Yosef says a kohen’s wife who is pregnant while she knows it's a male is allowed to go to cemeteries while pregnant because the fetus is considered to be a part of the mother. <ref>dailyhalacha.com</ref> Rav Elyashiv says that a kohen’s wife who is giving birth to a male needs to make sure the hospital is one where the child won't become tamei after being born. <ref>dailyhalacha.com</ref><br />
#A kohen must never become Tamei, so as a baby it is the parent's responsibility to keep the baby from being near dead bodies.<ref>dinonline.org</ref><br />
#Once the Kohen is old enough and mature enough to be taught the obligation of not becoming tamei the responsibility to keep the child from becoming Tamei falls off the parents and on the child <ref>dinonline.org</ref><br />
<br />
==Shabbat==<br />
===Kiddush and Havdalah===<br />
<br />
#When a child is able to understand when it is Shabbat, then he or she must hear kiddush and havdalah. Understanding that it is Shabbos does not mean that he or she only says good shabbos and that’s all; rather a kid must understand that it’s the 7th day and it’s the rest day and not a day to do work. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#When a child is of that age, parents must make sure to call the child to the table to hear kiddush. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#If a child goes to sleep before hearing havdallah or Kiddush and it is past the child’s normal bedtime, it is not necessary to wake him or her up for Havdalah. <ref>Rav Shlomo Zalman Aurebach as cited in Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
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===Melacha on Shabbat===<br />
<br />
#On shabbat, a parent cannot tell a kid to do melacha<br />
#According to one opinion, you can have a child do melacha for you if it is only an issur derabanan<ref>Turei Zahav as cited in A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer</ref> According to most opinions you may not ask a child to do a melacha for you under any circumstances even melacha derabanan. <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#Even though one cannot ask a child to do melacha, if a young child is playing with a toy that makes noise on shabbat, you don’t have to tell the kid to stop if he is too young to understand the laws of shabbat <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#But, if a kid is old enough to understand which actions are forbidden and which are allowed to do on shabbat, then you must stop him from doing melacha <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
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==Holidays==<br />
===The Seder===<br />
<br />
#The age a child should be kept up for the whole pesach seder is when he can fully understand the mitzvah and the story of Egypt. This of course varies depending on how the child matures, but for most it is between age 5-7.<ref>Shulchan Aruch Orech Chaim 472:15. Shulchan Aruch Harav 472:25</ref><br />
#A child should drink the four cups when he can understand, even just a little bit, the story of Egypt; he does not, however, need to drink the same amount as an adult but rather a child-size cheek full <ref>The Laws of Pesach on www.neveh.org </ref><br />
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===Lulav===<br />
<br />
#Children are chayav to perform the mitzvah of lulav when they are able to shake the lulav <ref>Gemara sukkah 42a</ref><br />
#The Turei Zahav says that a parent should buy his son his own set of lulav if he is able to do it, and the father has the financial means to do it.<br />
#if you are going to buy your child a lulav, it is preferable, if they are going to make a bracha on it, that it be kosher. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.53. Print.</ref><br />
#Although the lulav should be kosher, according to some, on the first day of Sukkot a child does not have to own his lulav like adults do. According to others, a child should also use a lulav that he owns. Therefore, the child should use the lulav after all adults have used the lulav, because a child can acquire a lulav from an adult, but cannot transfer it back to the adult’s ownership.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.59. Print.</ref><br />
#The child is not able to give back the lulav because he is unable to understand the practices of business enough to give back the lulav. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 53 . Print.</ref><br />
#You can have your child use the non-kosher set of lulav but you do not fulfill the mitzvah of chinuch. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 61-63. Print.</ref><br />
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===Fasting===<br />
<br />
#There is a minhag for a boy to fast 3 fasts prior to his Bar Mitzvah.<ref>Rav Nevinsal (B'Yitzchak Yikare 550:1) comments that the minhag ashkenaz is for a boy to fast 3 times prior to his bar mitzvah, though he doesn't know the basis for this minhag.</ref><br />
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==Torah Study==<br />
<br />
#The Torah study of pure children is very precious before Hashem and it provides spiritual protection to the whole world.<ref>The Gemara Shabbat 119a quotes Reish Lakish as saying that the world stands on the merit of the children's torah study. Furthermore, says the Gemara, a city which doesn't have its children studying Torah is going to be destroyed.</ref><br />
<br />
==Chinuch Attitude==<br />
<br />
#A life devoted to Hashem is the most pleasurable and fulfilling one. Therefore, the Chinuch stage must be pleasing and joyful for children. The proper attitude and approach for children to learn is through "Darchei No'am" (pleasant ways). <ref>Rambam in his introduction to Perek Chelek elaborates on how a child should be given sweets to encourage him to learn, as he gets older he should be given bigger prizes until eventually he will appreciate the value of the Torah itself and be motivated to learn it for no other reason </ref><br />
#A parent and/or teacher should generally be careful not to be excessively forceful. There are several cases where Talmudic personalities praised their behavior of not being "makpid"(strict) in their home over their wives and children even though they lived a life filled with mitzvot <ref>Gitin 7a</ref><br />
#The gedolim have all agreed that hitting children in the name of chinuch is forbidden.<ref>Rav Wolbe in Biyan Uzeriya Bechinuch. Rav Kook in Ayn Ayah Brachot 7a:70</ref><br />
<br />
==Feeding a Child Something Forbidden==<br />
<br />
#It is forbidden to feed a child something that is forbidden, whether it is forbidden from the Torah or rabbinically.<ref>The Rambam Machalot Asurot 17:27 holds that it is forbidden to feed a child something forbidden whether that prohibition is from the Torah or rabbinic. The Rashba responsa 1:92 argues that it is permitted as long as it is only rabbinic yet he cautioned that he didn't rule like that in practice. Ran Yoma 1a quotes the Rashba. The Shulchan Aruch 343:1 holds like the Rambam.</ref><br />
#It is permitted to feed a baby milk an hour after they finished eating meat even though the minhag is to not to have milk after meat for several hours.<ref>Chelkat Yakov YD 1:16 is lenient to permit a baby to drink milk after eating meat since it is only a minhag and since a minhag is based on a vow it a child's vows aren't effective. However, he limits this leniency to this context and only permits in conjunction with the fact that a baby is considered like a choleh shein bo sakana if they need to drink milk for health. Yabia Omer YD 1:4 is lenient after an hour but adds that perhaps there's no prohibition of feeding a child something forbidden if it is only an external prohibition and not a prohibition of the food itself.</ref><br />
#Many poskim are lenient even for Ashkenazim to feed a child who needs to eat kitniyot on Pesach for health reasons since it is only a minhag.<ref>Shem Aryeh EH 95 writes that there's no issue with feeding a child below chinuch something (latfiso byadayim) that is only a chumra and not even a rabbinic prohibition. He is writing about not eating dried fruits on Pesach which was a certain minhag. The Sdei Chemed Chametz Umatzah 6:6 quotes it regarding Kitniyot. Siach Yitzchak responsa 210 agrees. Yechave Daat 1:9 agrees. He quotes Kol Mevaser 778, Agudat Ezov 12 who also agree that there's no prohibition of feeding a child something that's only a minhag. Agudat Ezov is lenient even with bishul akum. Sdei Chemed Asifat Zekenim Bishul Goyim 15 quotes that.</ref><br />
#Putting a diaper on a baby on Shabbat that has a color strip which changes colors when the baby goes to the bathroom is permitted.<ref>Rav Nissim Karelitz in Chut Shani Shabbat v. 4 p. 287 writes that it is permitted to put a diaper on a baby that is going to change colors when the baby goes to the bathroom and it isn't considered causing your baby to do a melacha of coloring on Shabbat. The reason is that when the diaper is put on there's no change and when the baby goes to the bathroom he is mitasek and there's no issue of causing your child to do a melacha as a mitasek.</ref><br />
#Feeding your child a cookie with letters on it on Shabbat is permitted.<ref>Mishna Brurah on 340:3 writes that it is permitted to give your child a cookie with letters on it even though for an adult it is forbidden to eat it since it will erase the letters. Chut Shani Shabbat v. 4 p. 293 explains that it is permitted since erasing the letters is at worst derabbanan and also some poskim permit it altogether. Also, there's no problem of causing your child to do something forbidden if it is a pesik reisha unless the child realizes that he's doing it for the benefit of the child.</ref><br />
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==Sources==<br />
<references /><br />
[[Category:Lifecycles]]</div>Aaschreihttps://halachipedia.com/index.php?title=Chinuch&diff=23938Chinuch2019-08-06T01:57:19Z<p>Aaschrei: </p>
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<div>Every father has an obligation to educate his children to fulfill mitzvot, even before they reach the age of [[Bar Mitzvah]]/Bat Mitzvah. The age at which this obligation begins varies according to the Mitzvah. Below are the details of this Mitzvah<br />
==D’Orayta or D’Rabanan?==<br />
The Mitzvah of Chinuch - to teach Torah to our children - is clearly a Mitzvah D’Orayta as explicitly stated: V’shinantam L’vanecha.<ref>Devarim 6 pasuk 7</ref> However, is the Mitzvah of chinuch - to instruct children to begin performing Mitzvot before they are of the age of Mitzvot - a mitzva D’Orayata or D’Rabanan?<br />
<br />
#Rav Schneur Zalman of Liadi says that it is clearly a mitzvah D’rabanan because it is never mentioned in the Torah. <ref>Shulchun Aruch Harav Y.D. 246:1. see Sefer Chinuch Yisrael (p. 59) writes that Chinuch is a rabbinical Mitzvah, and quotes the Chaye Adam (66:1) who writes that this is a Mitzvah Midivrei Kabbalah (institution of the Nevi'im).</ref><br />
#However, Rav Meir Simchah of Dvinsk disagrees, citing Bereshit “For I have known him, to the end that he may command his children and his household after him”<ref>Bereshit Perek 18 pasuk 19 </ref> which he interprets to mean that Avraham was commanded to teach his household and children to perform the Mitzvot. This, however, is a general Mitzvah to teach children to appreciate Mitzvot. The Mitzvah to teach a child to perform each individual Mitzvah is D’Rabanan.<ref>Meshakh Ḥochmah Genesis 18:19 </ref><br />
#According to Rav Soloveitchik, although teaching children the Mitzvot is D’Rabanan, the Mitzvah of Chinuch is modeled after the biblical commandment of Sippur Yitziat Mitzrayim. This commandment to retell the story of our ancestors is extended, and, while there is a special commandment to tell over the story of Egypt, we must retell all of the Torah and Mitzvot to our children using all of the educational methods we follow in Sippur Yitziat Mitzrayim. <ref>Benjamin Zimmerman, The Educational Experience of Sippur Yitziat Mizrayim </ref><br />
<br />
==At What Age?==<br />
<br />
#The general age of when one starts to do mitzvos, is when the parents think that this child is mature enough to fulfill the whole mitzvah, even with its more complicated parts. <ref>See the examples on Sukkah 42a and Sukkah 28a</ref><br />
#The age of chinuch depends on the child's individual intelligence. Usually the age when a child is intelligent enough for mitzvos is 5 or 6 years of age. <ref>Mishnah Berurah 128:123.</ref><br />
##For Shabbat some say that the age of chinuch begins at age 4 or 5.<ref>Muktzeh: A Practical Guide (Rabbi Simcha Bunim Cohen p. 138)</ref><br />
#There are some mitzvos in which parents start training their children even before five years of age. But some mitzvos can be more complicated and parents should wait until children are older to train them.<ref>Mishnah Berurah 128:123 </ref><br />
#A child can make several mistakes before they can begin to execute the mitzvah properly. But if one does make a mistake trying to execute the mitzvah, the parents should not get frustrated with their kid and instead should encourage them to try again. <ref>Mishnah Berurah 343:3</ref><br />
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==Who is obligated in Chinuch?==<br />
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*There is a machloket in the commentaries regarding whether the mitzvah of chinuch is for the parent or the child.<br />
<br />
#The book of Mishlei says that one should teach his child in a manner which will stick with him forever: “Train up a child in the way he should go, and even when he is old, he will not depart from it.” Rashi comments on this pasuk saying that depending on what you teach him those lessons will affect him the rest of his life. This means that the parent has the responsibility to teach the child life lessons. This belief would suggest that chinuch is a mitzvah for the father, because he is the one who will have the ability to affect his child's future.<ref>Mishlei (22:6) and Rashi there as cited in ShortVort written by D. Fine. Ritva Sukkah 2b s.v. amar rabbi yehuda and Mishna Brurah 343:2 cite Mishlei as the source for chinuch. </ref><br />
#Some rishonim hold that the son isn't obligated in mitzvot at all and it is only father who is obligated to train his son in mitzvot.<ref>Rashi (Brachot 20a s.v. ketanim), Ran (Megillah 6b s.v. rabbi yehuda) citing the Ramban, Ritva (Megillah 19b s.v. hakol), Tosfot Bava Kama 87a s.v. vkein</ref> However, others hold that the child himself is rabbinically obligated in mitzvot.<ref>Tosfot (Megillah 19b s.v. vrabbi yehuda), Tosfot (Brachot 20a s.v. vketanim), Rashba (Brachot 20a s.v. nashim)</ref><br />
#While the majority of the Poskim hold that Chinuch only applies to the father, some say it also applies to the mother. <ref>Mishna Brurah 343:2, Sefer Chinuch Yisrael (p. 61). See further in the Magen Avraham 343, Shulchan Aruch HaRav 343, Mishna Brurah 616:5, Aruch HaShulchan 343, and Pri Megadim E"A 225:5. <br />
<br />
*The Gemara Nazir 28b writes that there is only an idea of a father training his son in being a nazir and not a mother. Reish Lakish understands that this is an example of chinuch. Tosfot Yeshanim (Yoma 82a s.v. ben) explicitly holds that there is no chinuch for a mother. Aruch Lener Sukkah 2b agrees. Ritva (Sukkah 2b s.v. amar rabbi yehuda) assumes that there is chinuch for a mother.</ref><br />
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==How Completely Must the Mitzvah Be Performed?==<br />
<br />
*The obligation of chinuch is for a father to train his son to do mitzvot, before he is required. The question that arises is: can a father fulfill his obligation by training his children to learn the basics of the mitzvah or must a father teach his son to perform the mitzvot perfectly. There are many different views on how a father should approach this issue.<br />
<br />
#Some examples of cases of chinuch are with a lulav and with tzitzit. While the obligation of chinuch is only fulfilled if you give your child a perfectly kosher lulav and pair of tzitzit, you don’t have to give your child lulav hadar. In addition, you also don’t have to teach your child to have kavanah while performing the mitzvah. From this, we can infer that while it is important to teach your child to not perform the mitzvah in a non-kosher way, it is also not necessary to make your child fully enthralled in all aspects of the mitzvah.<ref>Fine, D. "The Mitzvah of Chinuch Explored." Shortvort. N.p., n.d. Web. 11 Feb. 2016.</ref><br />
#There is a dispute whether a father fulfills his obligation when letting his child use a borrowed lulav for sukkot.<ref>Mishna Brurah 628:28</ref> This question revolves around whether the nature of the obligation of chinuch was to train the child to do mitzvot when he gets older in which case it would suffice or was it that the rabbis imposed an obligation upon the child to do mitzvot before he becomes Biblically obligated.<ref>Rav Moshe Feinstein in Igrot Moshe YD 1:224. See Ritva (Sukkah 2b s.v. amar rabbi yehuda) who says that a sukkah above 20 amot is invalid for chinuch and concludes that the mitzvah of chinuch has to be fulfilled in a complete fashion.</ref><br />
<br />
==Until When?==<br />
<br />
#Although the primary purpose of Chinuch is to train children when they are young so that they continue to perform the Mitzvot during adulthood, the parents' obligation does not end when a child reaches bar or bat mitzvah. A parent must make sure that the child continues to adhere to all biblical or rabbinic laws even after maturity. <ref>Children in Halacha pg. 8 </ref><br />
<br />
==Daily Mitzvot==<br />
===Prayer===<br />
<br />
#Regarding a child's obligation to pray, see the [[Obligation_to_pray#Children| Children's obligation to Pray]] page.<br />
<br />
===Berachot===<br />
<br />
*Children should be taught to say berachot before food at the age of 5, or when the children are able to say it properly. However many people have different customs to start having children say berachot at an earlier age. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>, שלחן ערוך א”ח רט”ו:ג as cited in Singer, Shmuel. "A Parent's Guide to Teaching Children Mitzvot." Google Books. Shmuel Singer, n.d. Web. 01 Feb. 2016. <https://books.google.com/books?id=55NdTR7HfYAC&pg=PA20&lpg=PA20&dq=age%2Bchildren%2Bberachot&source=bl&ots=zwGJnqECD_&sig=xSHlovDBimMjahI64ia2ltu_5ho&hl=en&sa=X&ved=0ahUKEwjHopOi39bKAhUBLyYKHRqADUEQ6AEIHDAA#v=onepage&q=age%20children%20berachot&f=false>. <br />
<br />
*Yalkut Yosef (Chinuch p. 20) quotes the Chikrei Lev who proves that there is chinuch even on mitzvot derabanan, as the gemara Rosh Hashana 29b indicates that a person should teach his son how to make hamotzei before eating bread.</ref><br />
*Some say that children from the age of 6 should say Birkat Hamazon <ref>Rabbi Mansour on dailyhalacha.com writes that parents should ensure that children from the age of 6 say Birkat HaMazon. </ref><br />
*In order to teach children what berachot they should say and how they should say them, the parent should show/teach the children by saying berachot in front of the child. A parent of a young child is allowed to help the child say the berachot by saying it with them, including the saying of G-d’s name, and the parent is allowed to answer “amen” to berachot that are said improperly or are incomplete if the child is still learning. <ref>Mishnah Berurah (167:93) . See Chanoch L’Naar (14:4). As cited in "CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref><br />
*Children that are older than five or six, or whatever age the accepted custom says, and get up in the middle of the night, should not eat unless they said the proper berachot beforehand. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref><br />
*While there is a prohibition in saying G-d's Name (Ado-nai) when it is isn't warranted, the prohibition is waived when being used in the process of Chinuch. Therefore, it is permitted (obligatory, rather) to say the full [[Brachot|Bracha]], with Shem and Malchut, in order to teach a child how and when to say what [[Brachot]].<ref>The Gemara (Brachot 53b) says that one doesn’t say amen after the [[Brachot|Bracha]] of a katan when he is just saying a [[Brachot|Bracha]] as he is being taught the Brachot. The Rambam (Brachot 1:15) codifies as halacha. The Kesef Mishna there writes that it’s clearly implied that the teacher is permitted to say the Brachot with Hashem’s name to teach the children how to say the Brachot and when the children repeat the [[Brachot|Bracha]] after him, since the [[Brachot|Bracha]] is only for Chinuch, one doesn’t answer amen. Shulchan Aruch 215:3 rules that if a child is saying a [[Brachot|Bracha]] as he is learning from his teacher one doesn’t answer amen, but if a child says a [[Brachot|Bracha]] in order to exempt himself from some obligation (meaning saying a [[Brachot|Bracha]] when he is obligated to say it), then one should answer amen.<br />
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*Mishna Brurah 215:14 writes that it is permitted for the teacher to say the Brachot with Hashem’s name to teach the children how to say the Brachot. Although saying a [[Brachot|Bracha]] for Chinuch is permitted, saying a [[Brachot|Bracha]] as one is learning such as an adult who finds the text of a [[Brachot|Bracha]] in the gemara as he is learning should not say the [[Brachot|Bracha]] with Hashem’s name as one is reading the gemara. However, Yalkut Yosef 215:15 writes that in order to teach a child how to say Brachot one may say them with Hashem’s name, however, once the child knows how to make a [[Brachot|Bracha]] and he just needs help in saying the [[Brachot|Bracha]] one should say it without Hashem’s name.</ref><br />
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===Washing for Bread===<br />
<br />
#Children that have not reached the age of bar or bat mitzvah are required to wash their hands before eating bread. Even though washing hands is a mitzvah derabanan, it is a mitzvah of chinuch to teach kids mitzvot that are derabanan. <ref>Yalkut Yosef Dinei [[Netilat Yadayim]], Birkat Hamazon, [[Brachot]], [[Mincha]] and [[Arvit]] page 13-14 based on the Yerushalmi in Megilla 2:5 that [[chinuch]] of children applies to rabbinic laws as cited in [[Netilat Yadayim for a Meal]]. <br />
<br /> An important lesson about chinuch in general can be learned from a story about trying to teach one’s son to wash before eating. It talks about a little kid who did not wash before eating bread. This infuriated his dad so he went to get something to hit him with. When he wound up to hit his son, his wife immediately stopped him and reminded him that he does not wash before eating bread either, thus he should be the one that is hit. The lesson is that if you want to successfully teach your children mitzvot, you have to take ownership and do the mitzvah as well. "חינוך לדורות - חינוך במעשים." <http://raktora.50webs.com/hinuh1.htm>.</ref><br />
#One opinion is that even when the child is being spoon fed because he does not have the motor skills to feed himself yet, he still is required to wash for bread when he eats more than a Kezayit. <ref>הרב אבישלום מונייצר שליט''א. "ילדים כהלכה." ילדים כהלכה. ''</ref><br />
#Harav Adir Cohen says that when the child can say the bracha they should wash their hands before eating bread. Since in many kindergarten and nursery classrooms they have posters of the bracha on the wall, they have already memorized it when they are young. Therefore, they should be able to wash by then. <ref>הרב אדיר הכהן שליט"א. " חינוך לנטילת ידים לילדים." חינוך לנטילת ידים לילדים. </ref><br />
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==Bringing Children to Shul== <br />
There is a lot of controversy over the issue of bringing your kids to shul. Is it a positive thing that will be positive for their future or will it be a distraction to others and a negative outlook on shul for the child?<br />
<br />
#Some say that bringing children to shul before they are ready infuses them with spirituality just like a bris milah is given to a child before the age of chinuch because it infuses him with spirituality. <ref>[http://www.aish.com/jl/jewish-law/daily-living/4-Children-and-Halacha.html Rabbi Shraga Simmons] </ref><br />
#The gemara writes that the reason why children were also supposed to assemble at hakhel was to ‘bring reward to those who brought them’. Tosafot comments that this is the source for bringing children to shul.<ref>Chagigah 3a</ref><br />
#The Shla hakadosh was frustrated by people who brought kids to shul who were not yet old enough to be in shul without making disruptions and bothering the shul. This will leave an impression on the child and he will feel distaste towards the shul as an adult because of it. <ref>Mishnah Berurah 98:3 who quotes the Shla Hakadosh:</ref><br />
#The Mishna Berura writes that one shouldn’t daven with a young child in front of himm as the child will likely distract him.<ref>Mishna Berura 96:4</ref><br />
#The Shulchan Aruch writes that children should listen to the megilla being read on Purim. The Mishna Berura writes that this is only applicable to children who have reached the age of chinuch. The Chafetz Chaim bemoans the unfortunate reality that many parents bring their younger children who disturb everyone else. <ref>The Shulchan Aruch (OC 689:1-3)</ref><br />
#One should not kiss a young child in shul.<ref>Rama O.C. 98:1 quotes Shut Binyamin Zev 163 that explains the reason is, so that one realizes that there is no love like the love one has for Hashem. See Sefer Chasidim 255<br />
<br />
Rav Ovadya Yosef (Shut Yichaveh Daas) says that this applies to both young and old children and even to other people. However, he says that the custom to kiss a rav or father on the hand is definitely permitted. He explains that they are different as there is a mitzvah to honor them, so giving them honor is a form of honoring Hashem.</ref> Some limit this to the time of prayer.<ref>Rav Michel Sherkin (Meged Givot Olam Chelek 1 page 92) says Rav Moshe Feinstein felt that this prohibition is limited to the time of tefillah (as discussed by the Gra O.C. 98:1 by the fact that the Rama has this halcha in Hilchot Tefillah, not Hilchot Bet Hakneset).</ref> Others do not accept this distinction.<ref>Rav Hershel Schachter quoted by his son <nowiki>https://www.yutorah.org/sidebar/lecture.cfm/802649/rabbi-shay-schachter/kissing-our-children-in-shul/</nowiki> at 2:20</ref><br />
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==A Kohen Becoming Tamei==<br />
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#Hacham Ovadia Yosef says a kohen’s wife who is pregnant while she knows it's a male is allowed to go to cemeteries while pregnant because the fetus is considered to be a part of the mother. <ref>dailyhalacha.com</ref> Rav Elyashiv says that a kohen’s wife who is giving birth to a male needs to make sure the hospital is one where the child won't become tamei after being born. <ref>dailyhalacha.com</ref><br />
#A kohen must never become Tamei, so as a baby it is the parent's responsibility to keep the baby from being near dead bodies.<ref>dinonline.org</ref><br />
#Once the Kohen is old enough and mature enough to be taught the obligation of not becoming tamei the responsibility to keep the child from becoming Tamei falls off the parents and on the child <ref>dinonline.org</ref><br />
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==Shabbat==<br />
===Kiddush and Havdalah===<br />
<br />
#When a child is able to understand when it is Shabbat, then he or she must hear kiddush and havdalah. Understanding that it is Shabbos does not mean that he or she only says good shabbos and that’s all; rather a kid must understand that it’s the 7th day and it’s the rest day and not a day to do work. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#When a child is of that age, parents must make sure to call the child to the table to hear kiddush. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#If a child goes to sleep before hearing havdallah or Kiddush and it is past the child’s normal bedtime, it is not necessary to wake him or her up for Havdalah. <ref>Rav Shlomo Zalman Aurebach as cited in Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
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===Melacha on Shabbat===<br />
<br />
#On shabbat, a parent cannot tell a kid to do melacha<br />
#According to one opinion, you can have a child do melacha for you if it is only an issur derabanan<ref>Turei Zahav as cited in A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer</ref> According to most opinions you may not ask a child to do a melacha for you under any circumstances even melacha derabanan. <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#Even though one cannot ask a child to do melacha, if a young child is playing with a toy that makes noise on shabbat, you don’t have to tell the kid to stop if he is too young to understand the laws of shabbat <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#But, if a kid is old enough to understand which actions are forbidden and which are allowed to do on shabbat, then you must stop him from doing melacha <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
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==Holidays==<br />
===The Seder===<br />
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#The age a child should be kept up for the whole pesach seder is when he can fully understand the mitzvah and the story of Egypt. This of course varies depending on how the child matures, but for most it is between age 5-7.<ref>Shulchan Aruch Orech Chaim 472:15. Shulchan Aruch Harav 472:25</ref><br />
#A child should drink the four cups when he can understand, even just a little bit, the story of Egypt; he does not, however, need to drink the same amount as an adult but rather a child-size cheek full <ref>The Laws of Pesach on www.neveh.org </ref><br />
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===Lulav===<br />
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#Children are chayav to perform the mitzvah of lulav when they are able to shake the lulav <ref>Gemara sukkah 42a</ref><br />
#The Turei Zahav says that a parent should buy his son his own set of lulav if he is able to do it, and the father has the financial means to do it.<br />
#if you are going to buy your child a lulav, it is preferable, if they are going to make a bracha on it, that it be kosher. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.53. Print.</ref><br />
#Although the lulav should be kosher, according to some, on the first day of Sukkot a child does not have to own his lulav like adults do. According to others, a child should also use a lulav that he owns. Therefore, the child should use the lulav after all adults have used the lulav, because a child can acquire a lulav from an adult, but cannot transfer it back to the adult’s ownership.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.59. Print.</ref><br />
#The child is not able to give back the lulav because he is unable to understand the practices of business enough to give back the lulav. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 53 . Print.</ref><br />
#You can have your child use the non-kosher set of lulav but you do not fulfill the mitzvah of chinuch. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 61-63. Print.</ref><br />
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===Fasting===<br />
<br />
#There is a minhag for a boy to fast 3 fasts prior to his Bar Mitzvah.<ref>Rav Nevinsal (B'Yitzchak Yikare 550:1) comments that the minhag ashkenaz is for a boy to fast 3 times prior to his bar mitzvah, though he doesn't know the basis for this minhag.</ref><br />
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==Torah Study==<br />
<br />
#The Torah study of pure children is very precious before Hashem and it provides spiritual protection to the whole world.<ref>The Gemara Shabbat 119a quotes Reish Lakish as saying that the world stands on the merit of the children's torah study. Furthermore, says the Gemara, a city which doesn't have its children studying Torah is going to be destroyed.</ref><br />
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==Chinuch Attitude==<br />
<br />
#A life devoted to Hashem is the most pleasurable and fulfilling one. Therefore, the Chinuch stage must be pleasing and joyful for children. The proper attitude and approach for children to learn is through "Darchei No'am" (pleasant ways). <ref>Rambam in his introduction to Perek Chelek elaborates on how a child should be given sweets to encourage him to learn, as he gets older he should be given bigger prizes until eventually he will appreciate the value of the Torah itself and be motivated to learn it for no other reason </ref><br />
#A parent and/or teacher should generally be careful not to be excessively forceful. There are several cases where Talmudic personalities praised their behavior of not being "makpid"(strict) in their home over their wives and children even though they lived a life filled with mitzvot <ref>Gitin 7a</ref><br />
#The gedolim have all agreed that hitting children in the name of chinuch is forbidden.<ref>Rav Wolbe in Biyan Uzeriya Bechinuch. Rav Kook in Ayn Ayah Brachot 7a:70</ref><br />
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==Feeding a Child Something Forbidden==<br />
<br />
#It is forbidden to feed a child something that is forbidden, whether it is forbidden from the Torah or rabbinically.<ref>The Rambam Machalot Asurot 17:27 holds that it is forbidden to feed a child something forbidden whether that prohibition is from the Torah or rabbinic. The Rashba responsa 1:92 argues that it is permitted as long as it is only rabbinic yet he cautioned that he didn't rule like that in practice. Ran Yoma 1a quotes the Rashba. The Shulchan Aruch 343:1 holds like the Rambam.</ref><br />
#It is permitted to feed a baby milk an hour after they finished eating meat even though the minhag is to not to have milk after meat for several hours.<ref>Chelkat Yakov YD 1:16 is lenient to permit a baby to drink milk after eating meat since it is only a minhag and since a minhag is based on a vow it a child's vows aren't effective. However, he limits this leniency to this context and only permits in conjunction with the fact that a baby is considered like a choleh shein bo sakana if they need to drink milk for health. Yabia Omer YD 1:4 is lenient after an hour but adds that perhaps there's no prohibition of feeding a child something forbidden if it is only an external prohibition and not a prohibition of the food itself.</ref><br />
#Many poskim are lenient even for Ashkenazim to feed a child who needs to eat kitniyot on Pesach for health reasons since it is only a minhag.<ref>Shem Aryeh EH 95 writes that there's no issue with feeding a child below chinuch something (latfiso byadayim) that is only a chumra and not even a rabbinic prohibition. He is writing about not eating dried fruits on Pesach which was a certain minhag. The Sdei Chemed Chametz Umatzah 6:6 quotes it regarding Kitniyot. Siach Yitzchak responsa 210 agrees. Yechave Daat 1:9 agrees. He quotes Kol Mevaser 778, Agudat Ezov 12 who also agree that there's no prohibition of feeding a child something that's only a minhag. Agudat Ezov is lenient even with bishul akum. Sdei Chemed Asifat Zekenim Bishul Goyim 15 quotes that.</ref><br />
#Putting a diaper on a baby on Shabbat that has a color strip which changes colors when the baby goes to the bathroom is permitted.<ref>Rav Nissim Karelitz in Chut Shani Shabbat v. 4 p. 287 writes that it is permitted to put a diaper on a baby that is going to change colors when the baby goes to the bathroom and it isn't considered causing your baby to do a melacha of coloring on Shabbat. The reason is that when the diaper is put on there's no change and when the baby goes to the bathroom he is mitasek and there's no issue of causing your child to do a melacha as a mitasek.</ref><br />
#Feeding your child a cookie with letters on it on Shabbat is permitted.<ref>Mishna Brurah on 340:3 writes that it is permitted to give your child a cookie with letters on it even though for an adult it is forbidden to eat it since it will erase the letters. Chut Shani Shabbat v. 4 p. 293 explains that it is permitted since erasing the letters is at worst derabbanan and also some poskim permit it altogether. Also, there's no problem of causing your child to do something forbidden if it is a pesik reisha unless the child realizes that he's doing it for the benefit of the child.</ref><br />
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==Sources==<br />
<references /><br />
[[Category:Lifecycles]]</div>Aaschreihttps://halachipedia.com/index.php?title=Chinuch&diff=23936Chinuch2019-08-06T01:53:19Z<p>Aaschrei: </p>
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<div>Every father has an obligation to educate his children to fulfill mitzvot, even before they reach the age of [[Bar Mitzvah]]/Bat Mitzvah. The age at which this obligation begins varies according to the Mitzvah. Below are the details of this Mitzvah<br />
==D’Orayta or D’Rabanan?==<br />
The Mitzvah of Chinuch - to teach Torah to our children - is clearly a Mitzvah D’Orayta as explicitly stated: V’shinantam L’vanecha.<ref>Devarim 6 pasuk 7</ref> However, is the Mitzvah of chinuch - to instruct children to begin performing Mitzvot before they are of the age of Mitzvot - a mitzva D’Orayata or D’Rabanan?<br />
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#Rav Schneur Zalman of Liadi says that it is clearly a mitzvah D’rabanan because it is never mentioned in the Torah. <ref>Shulchun Aruch Harav Y.D. 246:1. see Sefer Chinuch Yisrael (p. 59) writes that Chinuch is a rabbinical Mitzvah, and quotes the Chaye Adam (66:1) who writes that this is a Mitzvah Midivrei Kabbalah (institution of the Nevi'im).</ref><br />
#However, Rav Meir Simchah of Dvinsk disagrees, citing Bereshit “For I have known him, to the end that he may command his children and his household after him”<ref>Bereshit Perek 18 pasuk 19 </ref> which he interprets to mean that Avraham was commanded to teach his household and children to perform the Mitzvot. This, however, is a general Mitzvah to teach children to appreciate Mitzvot. The Mitzvah to teach a child to perform each individual Mitzvah is D’Rabanan.<ref>Meshakh Ḥochmah Genesis 18:19 </ref><br />
#According to Rav Soloveitchik, although teaching children the Mitzvot is D’Rabanan, the Mitzvah of Chinuch is modeled after the biblical commandment of Sippur Yitziat Mitzrayim. This commandment to retell the story of our ancestors is extended, and, while there is a special commandment to tell over the story of Egypt, we must retell all of the Torah and Mitzvot to our children using all of the educational methods we follow in Sippur Yitziat Mitzrayim. <ref>Benjamin Zimmerman, The Educational Experience of Sippur Yitziat Mizrayim </ref><br />
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==At What Age?==<br />
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#The general age of when one starts to do mitzvos, is when the parents think that this child is mature enough to fulfill the whole mitzvah, even with its more complicated parts. <ref>See the examples on Sukkah 42a and Sukkah 28a</ref><br />
#The age of chinuch depends on the child's individual intelligence. Usually the age when a child is intelligent enough for mitzvos is 5 or 6 years of age. <ref>Mishnah Berurah 128:123.</ref><br />
##For Shabbat some say that the age of chinuch begins at age 4 or 5.<ref>Muktzeh: A Practical Guide (Rabbi Simcha Bunim Cohen p. 138)</ref><br />
#There are some mitzvos in which parents start training their children even before five years of age. But some mitzvos can be more complicated and parents should wait until children are older to train them.<ref>Mishnah Berurah 128:123 </ref><br />
#A child can make several mistakes before they can begin to execute the mitzvah properly. But if one does make a mistake trying to execute the mitzvah, the parents should not get frustrated with their kid and instead should encourage them to try again. <ref>Mishnah Berurah 343:3</ref><br />
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==Who is obligated in Chinuch?==<br />
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*There is a machloket in the commentaries regarding whether the mitzvah of chinuch is for the parent or the child.<br />
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#The book of Mishlei says that one should teach his child in a manner which will stick with him forever: “Train up a child in the way he should go, and even when he is old, he will not depart from it.” Rashi comments on this pasuk saying that depending on what you teach him those lessons will affect him the rest of his life. This means that the parent has the responsibility to teach the child life lessons. This belief would suggest that chinuch is a mitzvah for the father, because he is the one who will have the ability to affect his child's future.<ref>Mishlei (22:6) and Rashi there as cited in ShortVort written by D. Fine. Ritva Sukkah 2b s.v. amar rabbi yehuda and Mishna Brurah 343:2 cite Mishlei as the source for chinuch. </ref><br />
#Some rishonim hold that the son isn't obligated in mitzvot at all and it is only father who is obligated to train his son in mitzvot.<ref>Rashi (Brachot 20a s.v. ketanim), Ran (Megillah 6b s.v. rabbi yehuda) citing the Ramban, Ritva (Megillah 19b s.v. hakol), Tosfot Bava Kama 87a s.v. vkein</ref> However, others hold that the child himself is rabbinically obligated in mitzvot.<ref>Tosfot (Megillah 19b s.v. vrabbi yehuda), Tosfot (Brachot 20a s.v. vketanim), Rashba (Brachot 20a s.v. nashim)</ref><br />
#While the majority of the Poskim hold that Chinuch only applies to the father, some say it also applies to the mother. <ref>Mishna Brurah 343:2, Sefer Chinuch Yisrael (p. 61). See further in the Magen Avraham 343, Shulchan Aruch HaRav 343, Mishna Brurah 616:5, Aruch HaShulchan 343, and Pri Megadim E"A 225:5. <br />
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*The Gemara Nazir 28b writes that there is only an idea of a father training his son in being a nazir and not a mother. Reish Lakish understands that this is an example of chinuch. Tosfot Yeshanim (Yoma 82a s.v. ben) explicitly holds that there is no chinuch for a mother. Aruch Lener Sukkah 2b agrees. Ritva (Sukkah 2b s.v. amar rabbi yehuda) assumes that there is chinuch for a mother.</ref><br />
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==How Completely Must the Mitzvah Be Performed?==<br />
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*The obligation of chinuch is for a father to train his son to do mitzvot, before he is required. The question that arises is: can a father fulfill his obligation by training his children to learn the basics of the mitzvah or must a father teach his son to perform the mitzvot perfectly. There are many different views on how a father should approach this issue.<br />
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#Some examples of cases of chinuch are with a lulav and with tzitzit. While the obligation of chinuch is only fulfilled if you give your child a perfectly kosher lulav and pair of tzitzit, you don’t have to give your child lulav hadar. In addition, you also don’t have to teach your child to have kavanah while performing the mitzvah. From this, we can infer that while it is important to teach your child to not perform the mitzvah in a non-kosher way, it is also not necessary to make your child fully enthralled in all aspects of the mitzvah.<ref>Fine, D. "The Mitzvah of Chinuch Explored." Shortvort. N.p., n.d. Web. 11 Feb. 2016.</ref><br />
#There is a dispute whether a father fulfills his obligation when letting his child use a borrowed lulav for sukkot.<ref>Mishna Brurah 628:28</ref> This question revolves around whether the nature of the obligation of chinuch was to train the child to do mitzvot when he gets older in which case it would suffice or was it that the rabbis imposed an obligation upon the child to do mitzvot before he becomes Biblically obligated.<ref>Rav Moshe Feinstein in Igrot Moshe YD 1:224. See Ritva (Sukkah 2b s.v. amar rabbi yehuda) who says that a sukkah above 20 amot is invalid for chinuch and concludes that the mitzvah of chinuch has to be fulfilled in a complete fashion.</ref><br />
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==Until When?==<br />
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#Although the primary purpose of Chinuch is to train children when they are young so that they continue to perform the Mitzvot during adulthood, the parents' obligation does not end when a child reaches bar or bat mitzvah. A parent must make sure that the child continues to adhere to all biblical or rabbinic laws even after maturity. <ref>Children in Halacha pg. 8 </ref><br />
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==Daily Mitzvot==<br />
===Prayer===<br />
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#Regarding a child's obligation to pray, see the [[Obligation_to_pray#Children| Children's obligation to Pray]] page.<br />
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===Berachot===<br />
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*Children should be taught to say berachot before food at the age of 5, or when the children are able to say it properly. However many people have different customs to start having children say berachot at an earlier age. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>, שלחן ערוך א”ח רט”ו:ג as cited in Singer, Shmuel. "A Parent's Guide to Teaching Children Mitzvot." Google Books. Shmuel Singer, n.d. Web. 01 Feb. 2016. <https://books.google.com/books?id=55NdTR7HfYAC&pg=PA20&lpg=PA20&dq=age%2Bchildren%2Bberachot&source=bl&ots=zwGJnqECD_&sig=xSHlovDBimMjahI64ia2ltu_5ho&hl=en&sa=X&ved=0ahUKEwjHopOi39bKAhUBLyYKHRqADUEQ6AEIHDAA#v=onepage&q=age%20children%20berachot&f=false>. <br />
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*Yalkut Yosef (Chinuch p. 20) quotes the Chikrei Lev who proves that there is chinuch even on mitzvot derabanan, as the gemara Rosh Hashana 29b indicates that a person should teach his son how to make hamotzei before eating bread.</ref><br />
*Some say that children from the age of 6 should say Birkat Hamazon <ref>Rabbi Mansour on dailyhalacha.com writes that parents should ensure that children from the age of 6 say Birkat HaMazon. </ref><br />
*In order to teach children what berachot they should say and how they should say them, the parent should show/teach the children by saying berachot in front of the child. A parent of a young child is allowed to help the child say the berachot by saying it with them, including the saying of G-d’s name, and the parent is allowed to answer “amen” to berachot that are said improperly or are incomplete if the child is still learning. <ref>Mishnah Berurah (167:93) . See Chanoch L’Naar (14:4). As cited in "CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref><br />
*Children that are older than five or six, or whatever age the accepted custom says, and get up in the middle of the night, should not eat unless they said the proper berachot beforehand. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref><br />
*While there is a prohibition in saying G-d's Name (Ado-nai) when it is isn't warranted, the prohibition is waived when being used in the process of Chinuch. Therefore, it is permitted (obligatory, rather) to say the full [[Brachot|Bracha]], with Shem and Malchut, in order to teach a child how and when to say what [[Brachot]].<ref>The Gemara (Brachot 53b) says that one doesn’t say amen after the [[Brachot|Bracha]] of a katan when he is just saying a [[Brachot|Bracha]] as he is being taught the Brachot. The Rambam (Brachot 1:15) codifies as halacha. The Kesef Mishna there writes that it’s clearly implied that the teacher is permitted to say the Brachot with Hashem’s name to teach the children how to say the Brachot and when the children repeat the [[Brachot|Bracha]] after him, since the [[Brachot|Bracha]] is only for Chinuch, one doesn’t answer amen. Shulchan Aruch 215:3 rules that if a child is saying a [[Brachot|Bracha]] as he is learning from his teacher one doesn’t answer amen, but if a child says a [[Brachot|Bracha]] in order to exempt himself from some obligation (meaning saying a [[Brachot|Bracha]] when he is obligated to say it), then one should answer amen.<br />
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*Mishna Brurah 215:14 writes that it is permitted for the teacher to say the Brachot with Hashem’s name to teach the children how to say the Brachot. Although saying a [[Brachot|Bracha]] for Chinuch is permitted, saying a [[Brachot|Bracha]] as one is learning such as an adult who finds the text of a [[Brachot|Bracha]] in the gemara as he is learning should not say the [[Brachot|Bracha]] with Hashem’s name as one is reading the gemara. However, Yalkut Yosef 215:15 writes that in order to teach a child how to say Brachot one may say them with Hashem’s name, however, once the child knows how to make a [[Brachot|Bracha]] and he just needs help in saying the [[Brachot|Bracha]] one should say it without Hashem’s name.</ref><br />
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===Washing for Bread===<br />
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#Children that have not reached the age of bar or bat mitzvah are required to wash their hands before eating bread. Even though washing hands is a mitzvah derabanan, it is a mitzvah of chinuch to teach kids mitzvot that are derabanan. <ref>Yalkut Yosef Dinei [[Netilat Yadayim]], Birkat Hamazon, [[Brachot]], [[Mincha]] and [[Arvit]] page 13-14 based on the Yerushalmi in Megilla 2:5 that [[chinuch]] of children applies to rabbinic laws as cited in [[Netilat Yadayim for a Meal]]. <br />
<br /> An important lesson about chinuch in general can be learned from a story about trying to teach one’s son to wash before eating. It talks about a little kid who did not wash before eating bread. This infuriated his dad so he went to get something to hit him with. When he wound up to hit his son, his wife immediately stopped him and reminded him that he does not wash before eating bread either, thus he should be the one that is hit. The lesson is that if you want to successfully teach your children mitzvot, you have to take ownership and do the mitzvah as well. "חינוך לדורות - חינוך במעשים." <http://raktora.50webs.com/hinuh1.htm>.</ref><br />
#One opinion is that even when the child is being spoon fed because he does not have the motor skills to feed himself yet, he still is required to wash for bread when he eats more than a Kezayit. <ref>הרב אבישלום מונייצר שליט''א. "ילדים כהלכה." ילדים כהלכה. ''</ref><br />
#Harav Adir Cohen says that when the child can say the bracha they should wash their hands before eating bread. Since in many kindergarten and nursery classrooms they have posters of the bracha on the wall, they have already memorized it when they are young. Therefore, they should be able to wash by then. <ref>הרב אדיר הכהן שליט"א. " חינוך לנטילת ידים לילדים." חינוך לנטילת ידים לילדים. </ref><br />
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==Bringing Children to Shul== <br />
There is a lot of controversy over the issue of bringing your kids to shul. Is it a positive thing that will be positive for their future or will it be a distraction to others and a negative outlook on shul for the child?<br />
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#Some say that bringing children to shul before they are ready infuses them with spirituality just like a bris milah is given to a child before the age of chinuch because it infuses him with spirituality. <ref>[http://www.aish.com/jl/jewish-law/daily-living/4-Children-and-Halacha.html Rabbi Shraga Simmons] </ref><br />
#The gemara writes that the reason why children were also supposed to assemble at hakhel was to ‘bring reward to those who brought them’. Tosafot comments that this is the source for bringing children to shul.<ref>Chagigah 3a</ref><br />
#The Shla hakadosh was frustrated by people who brought kids to shul who were not yet old enough to be in shul without making disruptions and bothering the shul. This will leave an impression on the child and he will feel distaste towards the shul as an adult because of it. <ref>Mishnah Berurah 98:3 who quotes the Shla Hakadosh:</ref><br />
#The Mishna Berura writes that one shouldn’t daven with a young child in front of himm as the child will likely distract him.<ref>Mishna Berura 96:4</ref><br />
#The Shulchan Aruch writes that children should listen to the megilla being read on Purim. The Mishna Berura writes that this is only applicable to children who have reached the age of chinuch. The Chafetz Chaim bemoans the unfortunate reality that many parents bring their younger children who disturb everyone else. <ref>The Shulchan Aruch (OC 689:1-3)</ref><br />
#One should not kiss a young child in shul.<ref>Rama O.C. 98:1 quotes Shut Binyamin Zev 163 that explains the reason is, so that one realizes that there is no love like the love one has for Hashem. See Sefer Chasidim 255<br />
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Rav Ovadya Yosef (Shut Yichaveh Daas) says that this applies to both young and old children and even to other people. However, he says that the custom to kiss a rav or father on the hand is definitely permitted. He explains that they are different as there is a mitzvah to honor them, so giving them honor is a form of honoring Hashem.</ref> Some limit this to the time of prayer.<ref>Rav Michel Sherkin (Meged Givot Olam Chelek 1 page 92) says Rav Moshe Feinstein felt that this prohibition is limited to the time of tefillah (as discussed by the Gra O.C. 98:1 by the fact that the Rama has this halcha in Hilchot Tefillah, not Hilchot Bet Hakneset).</ref><br />
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==A Kohen Becoming Tamei==<br />
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#Hacham Ovadia Yosef says a kohen’s wife who is pregnant while she knows it's a male is allowed to go to cemeteries while pregnant because the fetus is considered to be a part of the mother. <ref>dailyhalacha.com</ref> Rav Elyashiv says that a kohen’s wife who is giving birth to a male needs to make sure the hospital is one where the child won't become tamei after being born. <ref>dailyhalacha.com</ref><br />
#A kohen must never become Tamei, so as a baby it is the parent's responsibility to keep the baby from being near dead bodies.<ref>dinonline.org</ref><br />
#Once the Kohen is old enough and mature enough to be taught the obligation of not becoming tamei the responsibility to keep the child from becoming Tamei falls off the parents and on the child <ref>dinonline.org</ref><br />
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==Shabbat==<br />
===Kiddush and Havdalah===<br />
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#When a child is able to understand when it is Shabbat, then he or she must hear kiddush and havdalah. Understanding that it is Shabbos does not mean that he or she only says good shabbos and that’s all; rather a kid must understand that it’s the 7th day and it’s the rest day and not a day to do work. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#When a child is of that age, parents must make sure to call the child to the table to hear kiddush. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#If a child goes to sleep before hearing havdallah or Kiddush and it is past the child’s normal bedtime, it is not necessary to wake him or her up for Havdalah. <ref>Rav Shlomo Zalman Aurebach as cited in Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
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===Melacha on Shabbat===<br />
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#On shabbat, a parent cannot tell a kid to do melacha<br />
#According to one opinion, you can have a child do melacha for you if it is only an issur derabanan<ref>Turei Zahav as cited in A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer</ref> According to most opinions you may not ask a child to do a melacha for you under any circumstances even melacha derabanan. <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#Even though one cannot ask a child to do melacha, if a young child is playing with a toy that makes noise on shabbat, you don’t have to tell the kid to stop if he is too young to understand the laws of shabbat <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#But, if a kid is old enough to understand which actions are forbidden and which are allowed to do on shabbat, then you must stop him from doing melacha <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
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==Holidays==<br />
===The Seder===<br />
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#The age a child should be kept up for the whole pesach seder is when he can fully understand the mitzvah and the story of Egypt. This of course varies depending on how the child matures, but for most it is between age 5-7.<ref>Shulchan Aruch Orech Chaim 472:15. Shulchan Aruch Harav 472:25</ref><br />
#A child should drink the four cups when he can understand, even just a little bit, the story of Egypt; he does not, however, need to drink the same amount as an adult but rather a child-size cheek full <ref>The Laws of Pesach on www.neveh.org </ref><br />
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===Lulav===<br />
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#Children are chayav to perform the mitzvah of lulav when they are able to shake the lulav <ref>Gemara sukkah 42a</ref><br />
#The Turei Zahav says that a parent should buy his son his own set of lulav if he is able to do it, and the father has the financial means to do it.<br />
#if you are going to buy your child a lulav, it is preferable, if they are going to make a bracha on it, that it be kosher. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.53. Print.</ref><br />
#Although the lulav should be kosher, according to some, on the first day of Sukkot a child does not have to own his lulav like adults do. According to others, a child should also use a lulav that he owns. Therefore, the child should use the lulav after all adults have used the lulav, because a child can acquire a lulav from an adult, but cannot transfer it back to the adult’s ownership.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.59. Print.</ref><br />
#The child is not able to give back the lulav because he is unable to understand the practices of business enough to give back the lulav. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 53 . Print.</ref><br />
#You can have your child use the non-kosher set of lulav but you do not fulfill the mitzvah of chinuch. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 61-63. Print.</ref><br />
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===Fasting===<br />
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#There is a minhag for a boy to fast 3 fasts prior to his Bar Mitzvah.<ref>Rav Nevinsal (B'Yitzchak Yikare 550:1) comments that the minhag ashkenaz is for a boy to fast 3 times prior to his bar mitzvah, though he doesn't know the basis for this minhag.</ref><br />
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==Torah Study==<br />
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#The Torah study of pure children is very precious before Hashem and it provides spiritual protection to the whole world.<ref>The Gemara Shabbat 119a quotes Reish Lakish as saying that the world stands on the merit of the children's torah study. Furthermore, says the Gemara, a city which doesn't have its children studying Torah is going to be destroyed.</ref><br />
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==Chinuch Attitude==<br />
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#A life devoted to Hashem is the most pleasurable and fulfilling one. Therefore, the Chinuch stage must be pleasing and joyful for children. The proper attitude and approach for children to learn is through "Darchei No'am" (pleasant ways). <ref>Rambam in his introduction to Perek Chelek elaborates on how a child should be given sweets to encourage him to learn, as he gets older he should be given bigger prizes until eventually he will appreciate the value of the Torah itself and be motivated to learn it for no other reason </ref><br />
#A parent and/or teacher should generally be careful not to be excessively forceful. There are several cases where Talmudic personalities praised their behavior of not being "makpid"(strict) in their home over their wives and children even though they lived a life filled with mitzvot <ref>Gitin 7a</ref><br />
#The gedolim have all agreed that hitting children in the name of chinuch is forbidden.<ref>Rav Wolbe in Biyan Uzeriya Bechinuch. Rav Kook in Ayn Ayah Brachot 7a:70</ref><br />
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==Feeding a Child Something Forbidden==<br />
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#It is forbidden to feed a child something that is forbidden, whether it is forbidden from the Torah or rabbinically.<ref>The Rambam Machalot Asurot 17:27 holds that it is forbidden to feed a child something forbidden whether that prohibition is from the Torah or rabbinic. The Rashba responsa 1:92 argues that it is permitted as long as it is only rabbinic yet he cautioned that he didn't rule like that in practice. Ran Yoma 1a quotes the Rashba. The Shulchan Aruch 343:1 holds like the Rambam.</ref><br />
#It is permitted to feed a baby milk an hour after they finished eating meat even though the minhag is to not to have milk after meat for several hours.<ref>Chelkat Yakov YD 1:16 is lenient to permit a baby to drink milk after eating meat since it is only a minhag and since a minhag is based on a vow it a child's vows aren't effective. However, he limits this leniency to this context and only permits in conjunction with the fact that a baby is considered like a choleh shein bo sakana if they need to drink milk for health. Yabia Omer YD 1:4 is lenient after an hour but adds that perhaps there's no prohibition of feeding a child something forbidden if it is only an external prohibition and not a prohibition of the food itself.</ref><br />
#Many poskim are lenient even for Ashkenazim to feed a child who needs to eat kitniyot on Pesach for health reasons since it is only a minhag.<ref>Shem Aryeh EH 95 writes that there's no issue with feeding a child below chinuch something (latfiso byadayim) that is only a chumra and not even a rabbinic prohibition. He is writing about not eating dried fruits on Pesach which was a certain minhag. The Sdei Chemed Chametz Umatzah 6:6 quotes it regarding Kitniyot. Siach Yitzchak responsa 210 agrees. Yechave Daat 1:9 agrees. He quotes Kol Mevaser 778, Agudat Ezov 12 who also agree that there's no prohibition of feeding a child something that's only a minhag. Agudat Ezov is lenient even with bishul akum. Sdei Chemed Asifat Zekenim Bishul Goyim 15 quotes that.</ref><br />
#Putting a diaper on a baby on Shabbat that has a color strip which changes colors when the baby goes to the bathroom is permitted.<ref>Rav Nissim Karelitz in Chut Shani Shabbat v. 4 p. 287 writes that it is permitted to put a diaper on a baby that is going to change colors when the baby goes to the bathroom and it isn't considered causing your baby to do a melacha of coloring on Shabbat. The reason is that when the diaper is put on there's no change and when the baby goes to the bathroom he is mitasek and there's no issue of causing your child to do a melacha as a mitasek.</ref><br />
#Feeding your child a cookie with letters on it on Shabbat is permitted.<ref>Mishna Brurah on 340:3 writes that it is permitted to give your child a cookie with letters on it even though for an adult it is forbidden to eat it since it will erase the letters. Chut Shani Shabbat v. 4 p. 293 explains that it is permitted since erasing the letters is at worst derabbanan and also some poskim permit it altogether. Also, there's no problem of causing your child to do something forbidden if it is a pesik reisha unless the child realizes that he's doing it for the benefit of the child.</ref><br />
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==Sources==<br />
<references /><br />
[[Category:Lifecycles]]</div>Aaschreihttps://halachipedia.com/index.php?title=Chinuch&diff=23935Chinuch2019-08-06T01:50:10Z<p>Aaschrei: </p>
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<div>Every father has an obligation to educate his children to fulfill mitzvot, even before they reach the age of [[Bar Mitzvah]]/Bat Mitzvah. The age at which this obligation begins varies according to the Mitzvah. Below are the details of this Mitzvah<br />
==D’Orayta or D’Rabanan?==<br />
The Mitzvah of Chinuch - to teach Torah to our children - is clearly a Mitzvah D’Orayta as explicitly stated: V’shinantam L’vanecha.<ref>Devarim 6 pasuk 7</ref> However, is the Mitzvah of chinuch - to instruct children to begin performing Mitzvot before they are of the age of Mitzvot - a mitzva D’Orayata or D’Rabanan?<br />
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#Rav Schneur Zalman of Liadi says that it is clearly a mitzvah D’rabanan because it is never mentioned in the Torah. <ref>Shulchun Aruch Harav Y.D. 246:1. see Sefer Chinuch Yisrael (p. 59) writes that Chinuch is a rabbinical Mitzvah, and quotes the Chaye Adam (66:1) who writes that this is a Mitzvah Midivrei Kabbalah (institution of the Nevi'im).</ref><br />
#However, Rav Meir Simchah of Dvinsk disagrees, citing Bereshit “For I have known him, to the end that he may command his children and his household after him”<ref>Bereshit Perek 18 pasuk 19 </ref> which he interprets to mean that Avraham was commanded to teach his household and children to perform the Mitzvot. This, however, is a general Mitzvah to teach children to appreciate Mitzvot. The Mitzvah to teach a child to perform each individual Mitzvah is D’Rabanan.<ref>Meshakh Ḥochmah Genesis 18:19 </ref><br />
#According to Rav Soloveitchik, although teaching children the Mitzvot is D’Rabanan, the Mitzvah of Chinuch is modeled after the biblical commandment of Sippur Yitziat Mitzrayim. This commandment to retell the story of our ancestors is extended, and, while there is a special commandment to tell over the story of Egypt, we must retell all of the Torah and Mitzvot to our children using all of the educational methods we follow in Sippur Yitziat Mitzrayim. <ref>Benjamin Zimmerman, The Educational Experience of Sippur Yitziat Mizrayim </ref><br />
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==At What Age?==<br />
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#The general age of when one starts to do mitzvos, is when the parents think that this child is mature enough to fulfill the whole mitzvah, even with its more complicated parts. <ref>See the examples on Sukkah 42a and Sukkah 28a</ref><br />
#The age of chinuch depends on the child's individual intelligence. Usually the age when a child is intelligent enough for mitzvos is 5 or 6 years of age. <ref>Mishnah Berurah 128:123.</ref><br />
##For Shabbat some say that the age of chinuch begins at age 4 or 5.<ref>Muktzeh: A Practical Guide (Rabbi Simcha Bunim Cohen p. 138)</ref><br />
#There are some mitzvos in which parents start training their children even before five years of age. But some mitzvos can be more complicated and parents should wait until children are older to train them.<ref>Mishnah Berurah 128:123 </ref><br />
#A child can make several mistakes before they can begin to execute the mitzvah properly. But if one does make a mistake trying to execute the mitzvah, the parents should not get frustrated with their kid and instead should encourage them to try again. <ref>Mishnah Berurah 343:3</ref><br />
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==Who is obligated in Chinuch?==<br />
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*There is a machloket in the commentaries regarding whether the mitzvah of chinuch is for the parent or the child.<br />
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#The book of Mishlei says that one should teach his child in a manner which will stick with him forever: “Train up a child in the way he should go, and even when he is old, he will not depart from it.” Rashi comments on this pasuk saying that depending on what you teach him those lessons will affect him the rest of his life. This means that the parent has the responsibility to teach the child life lessons. This belief would suggest that chinuch is a mitzvah for the father, because he is the one who will have the ability to affect his child's future.<ref>Mishlei (22:6) and Rashi there as cited in ShortVort written by D. Fine. Ritva Sukkah 2b s.v. amar rabbi yehuda and Mishna Brurah 343:2 cite Mishlei as the source for chinuch. </ref><br />
#Some rishonim hold that the son isn't obligated in mitzvot at all and it is only father who is obligated to train his son in mitzvot.<ref>Rashi (Brachot 20a s.v. ketanim), Ran (Megillah 6b s.v. rabbi yehuda) citing the Ramban, Ritva (Megillah 19b s.v. hakol), Tosfot Bava Kama 87a s.v. vkein</ref> However, others hold that the child himself is rabbinically obligated in mitzvot.<ref>Tosfot (Megillah 19b s.v. vrabbi yehuda), Tosfot (Brachot 20a s.v. vketanim), Rashba (Brachot 20a s.v. nashim)</ref><br />
#While the majority of the Poskim hold that Chinuch only applies to the father, some say it also applies to the mother. <ref>Mishna Brurah 343:2, Sefer Chinuch Yisrael (p. 61). See further in the Magen Avraham 343, Shulchan Aruch HaRav 343, Mishna Brurah 616:5, Aruch HaShulchan 343, and Pri Megadim E"A 225:5. <br />
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*The Gemara Nazir 28b writes that there is only an idea of a father training his son in being a nazir and not a mother. Reish Lakish understands that this is an example of chinuch. Tosfot Yeshanim (Yoma 82a s.v. ben) explicitly holds that there is no chinuch for a mother. Aruch Lener Sukkah 2b agrees. Ritva (Sukkah 2b s.v. amar rabbi yehuda) assumes that there is chinuch for a mother.</ref><br />
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==How Completely Must the Mitzvah Be Performed?==<br />
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*The obligation of chinuch is for a father to train his son to do mitzvot, before he is required. The question that arises is: can a father fulfill his obligation by training his children to learn the basics of the mitzvah or must a father teach his son to perform the mitzvot perfectly. There are many different views on how a father should approach this issue.<br />
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#Some examples of cases of chinuch are with a lulav and with tzitzit. While the obligation of chinuch is only fulfilled if you give your child a perfectly kosher lulav and pair of tzitzit, you don’t have to give your child lulav hadar. In addition, you also don’t have to teach your child to have kavanah while performing the mitzvah. From this, we can infer that while it is important to teach your child to not perform the mitzvah in a non-kosher way, it is also not necessary to make your child fully enthralled in all aspects of the mitzvah.<ref>Fine, D. "The Mitzvah of Chinuch Explored." Shortvort. N.p., n.d. Web. 11 Feb. 2016.</ref><br />
#There is a dispute whether a father fulfills his obligation when letting his child use a borrowed lulav for sukkot.<ref>Mishna Brurah 628:28</ref> This question revolves around whether the nature of the obligation of chinuch was to train the child to do mitzvot when he gets older in which case it would suffice or was it that the rabbis imposed an obligation upon the child to do mitzvot before he becomes Biblically obligated.<ref>Rav Moshe Feinstein in Igrot Moshe YD 1:224. See Ritva (Sukkah 2b s.v. amar rabbi yehuda) who says that a sukkah above 20 amot is invalid for chinuch and concludes that the mitzvah of chinuch has to be fulfilled in a complete fashion.</ref><br />
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==Until When?==<br />
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#Although the primary purpose of Chinuch is to train children when they are young so that they continue to perform the Mitzvot during adulthood, the parents' obligation does not end when a child reaches bar or bat mitzvah. A parent must make sure that the child continues to adhere to all biblical or rabbinic laws even after maturity. <ref>Children in Halacha pg. 8 </ref><br />
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==Daily Mitzvot==<br />
===Prayer===<br />
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#Regarding a child's obligation to pray, see the [[Obligation_to_pray#Children| Children's obligation to Pray]] page.<br />
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===Berachot===<br />
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*Children should be taught to say berachot before food at the age of 5, or when the children are able to say it properly. However many people have different customs to start having children say berachot at an earlier age. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>, שלחן ערוך א”ח רט”ו:ג as cited in Singer, Shmuel. "A Parent's Guide to Teaching Children Mitzvot." Google Books. Shmuel Singer, n.d. Web. 01 Feb. 2016. <https://books.google.com/books?id=55NdTR7HfYAC&pg=PA20&lpg=PA20&dq=age%2Bchildren%2Bberachot&source=bl&ots=zwGJnqECD_&sig=xSHlovDBimMjahI64ia2ltu_5ho&hl=en&sa=X&ved=0ahUKEwjHopOi39bKAhUBLyYKHRqADUEQ6AEIHDAA#v=onepage&q=age%20children%20berachot&f=false>. <br />
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*Yalkut Yosef (Chinuch p. 20) quotes the Chikrei Lev who proves that there is chinuch even on mitzvot derabanan, as the gemara Rosh Hashana 29b indicates that a person should teach his son how to make hamotzei before eating bread.</ref><br />
*Some say that children from the age of 6 should say Birkat Hamazon <ref>Rabbi Mansour on dailyhalacha.com writes that parents should ensure that children from the age of 6 say Birkat HaMazon. </ref><br />
*In order to teach children what berachot they should say and how they should say them, the parent should show/teach the children by saying berachot in front of the child. A parent of a young child is allowed to help the child say the berachot by saying it with them, including the saying of G-d’s name, and the parent is allowed to answer “amen” to berachot that are said improperly or are incomplete if the child is still learning. <ref>Mishnah Berurah (167:93) . See Chanoch L’Naar (14:4). As cited in "CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref><br />
*Children that are older than five or six, or whatever age the accepted custom says, and get up in the middle of the night, should not eat unless they said the proper berachot beforehand. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref><br />
*While there is a prohibition in saying G-d's Name (Ado-nai) when it is isn't warranted, the prohibition is waived when being used in the process of Chinuch. Therefore, it is permitted (obligatory, rather) to say the full [[Brachot|Bracha]], with Shem and Malchut, in order to teach a child how and when to say what [[Brachot]].<ref>The Gemara (Brachot 53b) says that one doesn’t say amen after the [[Brachot|Bracha]] of a katan when he is just saying a [[Brachot|Bracha]] as he is being taught the Brachot. The Rambam (Brachot 1:15) codifies as halacha. The Kesef Mishna there writes that it’s clearly implied that the teacher is permitted to say the Brachot with Hashem’s name to teach the children how to say the Brachot and when the children repeat the [[Brachot|Bracha]] after him, since the [[Brachot|Bracha]] is only for Chinuch, one doesn’t answer amen. Shulchan Aruch 215:3 rules that if a child is saying a [[Brachot|Bracha]] as he is learning from his teacher one doesn’t answer amen, but if a child says a [[Brachot|Bracha]] in order to exempt himself from some obligation (meaning saying a [[Brachot|Bracha]] when he is obligated to say it), then one should answer amen.<br />
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*Mishna Brurah 215:14 writes that it is permitted for the teacher to say the Brachot with Hashem’s name to teach the children how to say the Brachot. Although saying a [[Brachot|Bracha]] for Chinuch is permitted, saying a [[Brachot|Bracha]] as one is learning such as an adult who finds the text of a [[Brachot|Bracha]] in the gemara as he is learning should not say the [[Brachot|Bracha]] with Hashem’s name as one is reading the gemara. However, Yalkut Yosef 215:15 writes that in order to teach a child how to say Brachot one may say them with Hashem’s name, however, once the child knows how to make a [[Brachot|Bracha]] and he just needs help in saying the [[Brachot|Bracha]] one should say it without Hashem’s name.</ref><br />
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===Washing for Bread===<br />
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#Children that have not reached the age of bar or bat mitzvah are required to wash their hands before eating bread. Even though washing hands is a mitzvah derabanan, it is a mitzvah of chinuch to teach kids mitzvot that are derabanan. <ref>Yalkut Yosef Dinei [[Netilat Yadayim]], Birkat Hamazon, [[Brachot]], [[Mincha]] and [[Arvit]] page 13-14 based on the Yerushalmi in Megilla 2:5 that [[chinuch]] of children applies to rabbinic laws as cited in [[Netilat Yadayim for a Meal]]. <br />
<br /> An important lesson about chinuch in general can be learned from a story about trying to teach one’s son to wash before eating. It talks about a little kid who did not wash before eating bread. This infuriated his dad so he went to get something to hit him with. When he wound up to hit his son, his wife immediately stopped him and reminded him that he does not wash before eating bread either, thus he should be the one that is hit. The lesson is that if you want to successfully teach your children mitzvot, you have to take ownership and do the mitzvah as well. "חינוך לדורות - חינוך במעשים." <http://raktora.50webs.com/hinuh1.htm>.</ref><br />
#One opinion is that even when the child is being spoon fed because he does not have the motor skills to feed himself yet, he still is required to wash for bread when he eats more than a Kezayit. <ref>הרב אבישלום מונייצר שליט''א. "ילדים כהלכה." ילדים כהלכה. ''</ref><br />
#Harav Adir Cohen says that when the child can say the bracha they should wash their hands before eating bread. Since in many kindergarten and nursery classrooms they have posters of the bracha on the wall, they have already memorized it when they are young. Therefore, they should be able to wash by then. <ref>הרב אדיר הכהן שליט"א. " חינוך לנטילת ידים לילדים." חינוך לנטילת ידים לילדים. </ref><br />
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==Bringing Children to Shul== <br />
There is a lot of controversy over the issue of bringing your kids to shul. Is it a positive thing that will be positive for their future or will it be a distraction to others and a negative outlook on shul for the child?<br />
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#Some say that bringing children to shul before they are ready infuses them with spirituality just like a bris milah is given to a child before the age of chinuch because it infuses him with spirituality. <ref>[http://www.aish.com/jl/jewish-law/daily-living/4-Children-and-Halacha.html Rabbi Shraga Simmons] </ref><br />
#The gemara writes that the reason why children were also supposed to assemble at hakhel was to ‘bring reward to those who brought them’. Tosafot comments that this is the source for bringing children to shul.<ref>Chagigah 3a</ref><br />
#The Shla hakadosh was frustrated by people who brought kids to shul who were not yet old enough to be in shul without making disruptions and bothering the shul. This will leave an impression on the child and he will feel distaste towards the shul as an adult because of it. <ref>Mishnah Berurah 98:3 who quotes the Shla Hakadosh:</ref><br />
#The Mishna Berura writes that one shouldn’t daven with a young child in front of himm as the child will likely distract him.<ref>Mishna Berura 96:4</ref><br />
#The Shulchan Aruch writes that children should listen to the megilla being read on Purim. The Mishna Berura writes that this is only applicable to children who have reached the age of chinuch. The Chafetz Chaim bemoans the unfortunate reality that many parents bring their younger children who disturb everyone else. <ref>The Shulchan Aruch (OC 689:1-3)</ref><br />
#One should not kiss a young child in shul.<ref>Rama O.C. 98:1 quotes Shut Binyamin Zev 163 that explains the reason is, so that one realizes that there is no love like the love one has for Hashem. See Sefer Chasidim 255<br />
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Rav Ovadya Yosef (Shut Yichaveh Daas) says that this applies to both young and old children and even to other people. However, he says that the custom to kiss a rav or father on the hand is definitely permitted. He explains that they are different as there is a mitzvah to honor them, so giving them honor is a form of honoring Hashem.</ref> Some limit this to the time of prayer.<ref>Rav Sherkin Meged Givot Olam Chelek 1 page 92 says Rav Moshe Feinstein felt that this prohibition is limited to the time of tefillah (as discussed by the Gra O.C. 98:1 by the fact that the Rama has this halcha in Hilchot Tefillah, not Hilchot Bet Hakneset).</ref><br />
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==A Kohen Becoming Tamei==<br />
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#Hacham Ovadia Yosef says a kohen’s wife who is pregnant while she knows it's a male is allowed to go to cemeteries while pregnant because the fetus is considered to be a part of the mother. <ref>dailyhalacha.com</ref> Rav Elyashiv says that a kohen’s wife who is giving birth to a male needs to make sure the hospital is one where the child won't become tamei after being born. <ref>dailyhalacha.com</ref><br />
#A kohen must never become Tamei, so as a baby it is the parent's responsibility to keep the baby from being near dead bodies.<ref>dinonline.org</ref><br />
#Once the Kohen is old enough and mature enough to be taught the obligation of not becoming tamei the responsibility to keep the child from becoming Tamei falls off the parents and on the child <ref>dinonline.org</ref><br />
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==Shabbat==<br />
===Kiddush and Havdalah===<br />
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#When a child is able to understand when it is Shabbat, then he or she must hear kiddush and havdalah. Understanding that it is Shabbos does not mean that he or she only says good shabbos and that’s all; rather a kid must understand that it’s the 7th day and it’s the rest day and not a day to do work. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#When a child is of that age, parents must make sure to call the child to the table to hear kiddush. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#If a child goes to sleep before hearing havdallah or Kiddush and it is past the child’s normal bedtime, it is not necessary to wake him or her up for Havdalah. <ref>Rav Shlomo Zalman Aurebach as cited in Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
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===Melacha on Shabbat===<br />
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#On shabbat, a parent cannot tell a kid to do melacha<br />
#According to one opinion, you can have a child do melacha for you if it is only an issur derabanan<ref>Turei Zahav as cited in A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer</ref> According to most opinions you may not ask a child to do a melacha for you under any circumstances even melacha derabanan. <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#Even though one cannot ask a child to do melacha, if a young child is playing with a toy that makes noise on shabbat, you don’t have to tell the kid to stop if he is too young to understand the laws of shabbat <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#But, if a kid is old enough to understand which actions are forbidden and which are allowed to do on shabbat, then you must stop him from doing melacha <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
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==Holidays==<br />
===The Seder===<br />
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#The age a child should be kept up for the whole pesach seder is when he can fully understand the mitzvah and the story of Egypt. This of course varies depending on how the child matures, but for most it is between age 5-7.<ref>Shulchan Aruch Orech Chaim 472:15. Shulchan Aruch Harav 472:25</ref><br />
#A child should drink the four cups when he can understand, even just a little bit, the story of Egypt; he does not, however, need to drink the same amount as an adult but rather a child-size cheek full <ref>The Laws of Pesach on www.neveh.org </ref><br />
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===Lulav===<br />
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#Children are chayav to perform the mitzvah of lulav when they are able to shake the lulav <ref>Gemara sukkah 42a</ref><br />
#The Turei Zahav says that a parent should buy his son his own set of lulav if he is able to do it, and the father has the financial means to do it.<br />
#if you are going to buy your child a lulav, it is preferable, if they are going to make a bracha on it, that it be kosher. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.53. Print.</ref><br />
#Although the lulav should be kosher, according to some, on the first day of Sukkot a child does not have to own his lulav like adults do. According to others, a child should also use a lulav that he owns. Therefore, the child should use the lulav after all adults have used the lulav, because a child can acquire a lulav from an adult, but cannot transfer it back to the adult’s ownership.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.59. Print.</ref><br />
#The child is not able to give back the lulav because he is unable to understand the practices of business enough to give back the lulav. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 53 . Print.</ref><br />
#You can have your child use the non-kosher set of lulav but you do not fulfill the mitzvah of chinuch. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 61-63. Print.</ref><br />
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===Fasting===<br />
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#There is a minhag for a boy to fast 3 fasts prior to his Bar Mitzvah.<ref>Rav Nevinsal (B'Yitzchak Yikare 550:1) comments that the minhag ashkenaz is for a boy to fast 3 times prior to his bar mitzvah, though he doesn't know the basis for this minhag.</ref><br />
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==Torah Study==<br />
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#The Torah study of pure children is very precious before Hashem and it provides spiritual protection to the whole world.<ref>The Gemara Shabbat 119a quotes Reish Lakish as saying that the world stands on the merit of the children's torah study. Furthermore, says the Gemara, a city which doesn't have its children studying Torah is going to be destroyed.</ref><br />
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==Chinuch Attitude==<br />
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#A life devoted to Hashem is the most pleasurable and fulfilling one. Therefore, the Chinuch stage must be pleasing and joyful for children. The proper attitude and approach for children to learn is through "Darchei No'am" (pleasant ways). <ref>Rambam in his introduction to Perek Chelek elaborates on how a child should be given sweets to encourage him to learn, as he gets older he should be given bigger prizes until eventually he will appreciate the value of the Torah itself and be motivated to learn it for no other reason </ref><br />
#A parent and/or teacher should generally be careful not to be excessively forceful. There are several cases where Talmudic personalities praised their behavior of not being "makpid"(strict) in their home over their wives and children even though they lived a life filled with mitzvot <ref>Gitin 7a</ref><br />
#The gedolim have all agreed that hitting children in the name of chinuch is forbidden.<ref>Rav Wolbe in Biyan Uzeriya Bechinuch. Rav Kook in Ayn Ayah Brachot 7a:70</ref><br />
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==Feeding a Child Something Forbidden==<br />
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#It is forbidden to feed a child something that is forbidden, whether it is forbidden from the Torah or rabbinically.<ref>The Rambam Machalot Asurot 17:27 holds that it is forbidden to feed a child something forbidden whether that prohibition is from the Torah or rabbinic. The Rashba responsa 1:92 argues that it is permitted as long as it is only rabbinic yet he cautioned that he didn't rule like that in practice. Ran Yoma 1a quotes the Rashba. The Shulchan Aruch 343:1 holds like the Rambam.</ref><br />
#It is permitted to feed a baby milk an hour after they finished eating meat even though the minhag is to not to have milk after meat for several hours.<ref>Chelkat Yakov YD 1:16 is lenient to permit a baby to drink milk after eating meat since it is only a minhag and since a minhag is based on a vow it a child's vows aren't effective. However, he limits this leniency to this context and only permits in conjunction with the fact that a baby is considered like a choleh shein bo sakana if they need to drink milk for health. Yabia Omer YD 1:4 is lenient after an hour but adds that perhaps there's no prohibition of feeding a child something forbidden if it is only an external prohibition and not a prohibition of the food itself.</ref><br />
#Many poskim are lenient even for Ashkenazim to feed a child who needs to eat kitniyot on Pesach for health reasons since it is only a minhag.<ref>Shem Aryeh EH 95 writes that there's no issue with feeding a child below chinuch something (latfiso byadayim) that is only a chumra and not even a rabbinic prohibition. He is writing about not eating dried fruits on Pesach which was a certain minhag. The Sdei Chemed Chametz Umatzah 6:6 quotes it regarding Kitniyot. Siach Yitzchak responsa 210 agrees. Yechave Daat 1:9 agrees. He quotes Kol Mevaser 778, Agudat Ezov 12 who also agree that there's no prohibition of feeding a child something that's only a minhag. Agudat Ezov is lenient even with bishul akum. Sdei Chemed Asifat Zekenim Bishul Goyim 15 quotes that.</ref><br />
#Putting a diaper on a baby on Shabbat that has a color strip which changes colors when the baby goes to the bathroom is permitted.<ref>Rav Nissim Karelitz in Chut Shani Shabbat v. 4 p. 287 writes that it is permitted to put a diaper on a baby that is going to change colors when the baby goes to the bathroom and it isn't considered causing your baby to do a melacha of coloring on Shabbat. The reason is that when the diaper is put on there's no change and when the baby goes to the bathroom he is mitasek and there's no issue of causing your child to do a melacha as a mitasek.</ref><br />
#Feeding your child a cookie with letters on it on Shabbat is permitted.<ref>Mishna Brurah on 340:3 writes that it is permitted to give your child a cookie with letters on it even though for an adult it is forbidden to eat it since it will erase the letters. Chut Shani Shabbat v. 4 p. 293 explains that it is permitted since erasing the letters is at worst derabbanan and also some poskim permit it altogether. Also, there's no problem of causing your child to do something forbidden if it is a pesik reisha unless the child realizes that he's doing it for the benefit of the child.</ref><br />
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==Sources==<br />
<references /><br />
[[Category:Lifecycles]]</div>Aaschreihttps://halachipedia.com/index.php?title=Chinuch&diff=23933Chinuch2019-08-06T01:22:05Z<p>Aaschrei: </p>
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<div>Every father has an obligation to educate his children to fulfill mitzvot, even before they reach the age of [[Bar Mitzvah]]/Bat Mitzvah. The age at which this obligation begins varies according to the Mitzvah. Below are the details of this Mitzvah<br />
==D’Orayta or D’Rabanan?==<br />
The Mitzvah of Chinuch - to teach Torah to our children - is clearly a Mitzvah D’Orayta as explicitly stated: V’shinantam L’vanecha.<ref>Devarim 6 pasuk 7</ref> However, is the Mitzvah of chinuch - to instruct children to begin performing Mitzvot before they are of the age of Mitzvot - a mitzva D’Orayata or D’Rabanan?<br />
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#Rav Schneur Zalman of Liadi says that it is clearly a mitzvah D’rabanan because it is never mentioned in the Torah. <ref>Shulchun Aruch Harav Y.D. 246:1. see Sefer Chinuch Yisrael (p. 59) writes that Chinuch is a rabbinical Mitzvah, and quotes the Chaye Adam (66:1) who writes that this is a Mitzvah Midivrei Kabbalah (institution of the Nevi'im).</ref><br />
#However, Rav Meir Simchah of Dvinsk disagrees, citing Bereshit “For I have known him, to the end that he may command his children and his household after him”<ref>Bereshit Perek 18 pasuk 19 </ref> which he interprets to mean that Avraham was commanded to teach his household and children to perform the Mitzvot. This, however, is a general Mitzvah to teach children to appreciate Mitzvot. The Mitzvah to teach a child to perform each individual Mitzvah is D’Rabanan.<ref>Meshakh Ḥochmah Genesis 18:19 </ref><br />
#According to Rav Soloveitchik, although teaching children the Mitzvot is D’Rabanan, the Mitzvah of Chinuch is modeled after the biblical commandment of Sippur Yitziat Mitzrayim. This commandment to retell the story of our ancestors is extended, and, while there is a special commandment to tell over the story of Egypt, we must retell all of the Torah and Mitzvot to our children using all of the educational methods we follow in Sippur Yitziat Mitzrayim. <ref>Benjamin Zimmerman, The Educational Experience of Sippur Yitziat Mizrayim </ref><br />
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==At What Age?==<br />
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#The general age of when one starts to do mitzvos, is when the parents think that this child is mature enough to fulfill the whole mitzvah, even with its more complicated parts. <ref>See the examples on Sukkah 42a and Sukkah 28a</ref><br />
#The age of chinuch depends on the child's individual intelligence. Usually the age when a child is intelligent enough for mitzvos is 5 or 6 years of age. <ref>Mishnah Berurah 128:123.</ref><br />
##For Shabbat some say that the age of chinuch begins at age 4 or 5.<ref>Muktzeh: A Practical Guide (Rabbi Simcha Bunim Cohen p. 138)</ref><br />
#There are some mitzvos in which parents start training their children even before five years of age. But some mitzvos can be more complicated and parents should wait until children are older to train them.<ref>Mishnah Berurah 128:123 </ref><br />
#A child can make several mistakes before they can begin to execute the mitzvah properly. But if one does make a mistake trying to execute the mitzvah, the parents should not get frustrated with their kid and instead should encourage them to try again. <ref>Mishnah Berurah 343:3</ref><br />
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==Who is obligated in Chinuch?==<br />
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*There is a machloket in the commentaries regarding whether the mitzvah of chinuch is for the parent or the child.<br />
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#The book of Mishlei says that one should teach his child in a manner which will stick with him forever: “Train up a child in the way he should go, and even when he is old, he will not depart from it.” Rashi comments on this pasuk saying that depending on what you teach him those lessons will affect him the rest of his life. This means that the parent has the responsibility to teach the child life lessons. This belief would suggest that chinuch is a mitzvah for the father, because he is the one who will have the ability to affect his child's future.<ref>Mishlei (22:6) and Rashi there as cited in ShortVort written by D. Fine. Ritva Sukkah 2b s.v. amar rabbi yehuda and Mishna Brurah 343:2 cite Mishlei as the source for chinuch. </ref><br />
#Some rishonim hold that the son isn't obligated in mitzvot at all and it is only father who is obligated to train his son in mitzvot.<ref>Rashi (Brachot 20a s.v. ketanim), Ran (Megillah 6b s.v. rabbi yehuda) citing the Ramban, Ritva (Megillah 19b s.v. hakol), Tosfot Bava Kama 87a s.v. vkein</ref> However, others hold that the child himself is rabbinically obligated in mitzvot.<ref>Tosfot (Megillah 19b s.v. vrabbi yehuda), Tosfot (Brachot 20a s.v. vketanim), Rashba (Brachot 20a s.v. nashim)</ref><br />
#While the majority of the Poskim hold that Chinuch only applies to the father, some say it also applies to the mother. <ref>Mishna Brurah 343:2, Sefer Chinuch Yisrael (p. 61). See further in the Magen Avraham 343, Shulchan Aruch HaRav 343, Mishna Brurah 616:5, Aruch HaShulchan 343, and Pri Megadim E"A 225:5. <br />
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*The Gemara Nazir 28b writes that there is only an idea of a father training his son in being a nazir and not a mother. Reish Lakish understands that this is an example of chinuch. Tosfot Yeshanim (Yoma 82a s.v. ben) explicitly holds that there is no chinuch for a mother. Aruch Lener Sukkah 2b agrees. Ritva (Sukkah 2b s.v. amar rabbi yehuda) assumes that there is chinuch for a mother.</ref><br />
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==How Completely Must the Mitzvah Be Performed?==<br />
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*The obligation of chinuch is for a father to train his son to do mitzvot, before he is required. The question that arises is: can a father fulfill his obligation by training his children to learn the basics of the mitzvah or must a father teach his son to perform the mitzvot perfectly. There are many different views on how a father should approach this issue.<br />
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#Some examples of cases of chinuch are with a lulav and with tzitzit. While the obligation of chinuch is only fulfilled if you give your child a perfectly kosher lulav and pair of tzitzit, you don’t have to give your child lulav hadar. In addition, you also don’t have to teach your child to have kavanah while performing the mitzvah. From this, we can infer that while it is important to teach your child to not perform the mitzvah in a non-kosher way, it is also not necessary to make your child fully enthralled in all aspects of the mitzvah.<ref>Fine, D. "The Mitzvah of Chinuch Explored." Shortvort. N.p., n.d. Web. 11 Feb. 2016.</ref><br />
#There is a dispute whether a father fulfills his obligation when letting his child use a borrowed lulav for sukkot.<ref>Mishna Brurah 628:28</ref> This question revolves around whether the nature of the obligation of chinuch was to train the child to do mitzvot when he gets older in which case it would suffice or was it that the rabbis imposed an obligation upon the child to do mitzvot before he becomes Biblically obligated.<ref>Rav Moshe Feinstein in Igrot Moshe YD 1:224. See Ritva (Sukkah 2b s.v. amar rabbi yehuda) who says that a sukkah above 20 amot is invalid for chinuch and concludes that the mitzvah of chinuch has to be fulfilled in a complete fashion.</ref><br />
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==Until When?==<br />
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#Although the primary purpose of Chinuch is to train children when they are young so that they continue to perform the Mitzvot during adulthood, the parents' obligation does not end when a child reaches bar or bat mitzvah. A parent must make sure that the child continues to adhere to all biblical or rabbinic laws even after maturity. <ref>Children in Halacha pg. 8 </ref><br />
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==Daily Mitzvot==<br />
===Prayer===<br />
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#Regarding a child's obligation to pray, see the [[Obligation_to_pray#Children| Children's obligation to Pray]] page.<br />
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===Berachot===<br />
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*Children should be taught to say berachot before food at the age of 5, or when the children are able to say it properly. However many people have different customs to start having children say berachot at an earlier age. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>, שלחן ערוך א”ח רט”ו:ג as cited in Singer, Shmuel. "A Parent's Guide to Teaching Children Mitzvot." Google Books. Shmuel Singer, n.d. Web. 01 Feb. 2016. <https://books.google.com/books?id=55NdTR7HfYAC&pg=PA20&lpg=PA20&dq=age%2Bchildren%2Bberachot&source=bl&ots=zwGJnqECD_&sig=xSHlovDBimMjahI64ia2ltu_5ho&hl=en&sa=X&ved=0ahUKEwjHopOi39bKAhUBLyYKHRqADUEQ6AEIHDAA#v=onepage&q=age%20children%20berachot&f=false>. <br />
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*Yalkut Yosef (Chinuch p. 20) quotes the Chikrei Lev who proves that there is chinuch even on mitzvot derabanan, as the gemara Rosh Hashana 29b indicates that a person should teach his son how to make hamotzei before eating bread.</ref><br />
*Some say that children from the age of 6 should say Birkat Hamazon <ref>Rabbi Mansour on dailyhalacha.com writes that parents should ensure that children from the age of 6 say Birkat HaMazon. </ref><br />
*In order to teach children what berachot they should say and how they should say them, the parent should show/teach the children by saying berachot in front of the child. A parent of a young child is allowed to help the child say the berachot by saying it with them, including the saying of G-d’s name, and the parent is allowed to answer “amen” to berachot that are said improperly or are incomplete if the child is still learning. <ref>Mishnah Berurah (167:93) . See Chanoch L’Naar (14:4). As cited in "CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref><br />
*Children that are older than five or six, or whatever age the accepted custom says, and get up in the middle of the night, should not eat unless they said the proper berachot beforehand. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref><br />
*While there is a prohibition in saying G-d's Name (Ado-nai) when it is isn't warranted, the prohibition is waived when being used in the process of Chinuch. Therefore, it is permitted (obligatory, rather) to say the full [[Brachot|Bracha]], with Shem and Malchut, in order to teach a child how and when to say what [[Brachot]].<ref>The Gemara (Brachot 53b) says that one doesn’t say amen after the [[Brachot|Bracha]] of a katan when he is just saying a [[Brachot|Bracha]] as he is being taught the Brachot. The Rambam (Brachot 1:15) codifies as halacha. The Kesef Mishna there writes that it’s clearly implied that the teacher is permitted to say the Brachot with Hashem’s name to teach the children how to say the Brachot and when the children repeat the [[Brachot|Bracha]] after him, since the [[Brachot|Bracha]] is only for Chinuch, one doesn’t answer amen. Shulchan Aruch 215:3 rules that if a child is saying a [[Brachot|Bracha]] as he is learning from his teacher one doesn’t answer amen, but if a child says a [[Brachot|Bracha]] in order to exempt himself from some obligation (meaning saying a [[Brachot|Bracha]] when he is obligated to say it), then one should answer amen.<br />
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*Mishna Brurah 215:14 writes that it is permitted for the teacher to say the Brachot with Hashem’s name to teach the children how to say the Brachot. Although saying a [[Brachot|Bracha]] for Chinuch is permitted, saying a [[Brachot|Bracha]] as one is learning such as an adult who finds the text of a [[Brachot|Bracha]] in the gemara as he is learning should not say the [[Brachot|Bracha]] with Hashem’s name as one is reading the gemara. However, Yalkut Yosef 215:15 writes that in order to teach a child how to say Brachot one may say them with Hashem’s name, however, once the child knows how to make a [[Brachot|Bracha]] and he just needs help in saying the [[Brachot|Bracha]] one should say it without Hashem’s name.</ref><br />
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===Washing for Bread===<br />
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#Children that have not reached the age of bar or bat mitzvah are required to wash their hands before eating bread. Even though washing hands is a mitzvah derabanan, it is a mitzvah of chinuch to teach kids mitzvot that are derabanan. <ref>Yalkut Yosef Dinei [[Netilat Yadayim]], Birkat Hamazon, [[Brachot]], [[Mincha]] and [[Arvit]] page 13-14 based on the Yerushalmi in Megilla 2:5 that [[chinuch]] of children applies to rabbinic laws as cited in [[Netilat Yadayim for a Meal]]. <br />
<br /> An important lesson about chinuch in general can be learned from a story about trying to teach one’s son to wash before eating. It talks about a little kid who did not wash before eating bread. This infuriated his dad so he went to get something to hit him with. When he wound up to hit his son, his wife immediately stopped him and reminded him that he does not wash before eating bread either, thus he should be the one that is hit. The lesson is that if you want to successfully teach your children mitzvot, you have to take ownership and do the mitzvah as well. "חינוך לדורות - חינוך במעשים." <http://raktora.50webs.com/hinuh1.htm>.</ref><br />
#One opinion is that even when the child is being spoon fed because he does not have the motor skills to feed himself yet, he still is required to wash for bread when he eats more than a Kezayit. <ref>הרב אבישלום מונייצר שליט''א. "ילדים כהלכה." ילדים כהלכה. ''</ref><br />
#Harav Adir Cohen says that when the child can say the bracha they should wash their hands before eating bread. Since in many kindergarten and nursery classrooms they have posters of the bracha on the wall, they have already memorized it when they are young. Therefore, they should be able to wash by then. <ref>הרב אדיר הכהן שליט"א. " חינוך לנטילת ידים לילדים." חינוך לנטילת ידים לילדים. </ref><br />
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==Bringing Children to Shul== <br />
There is a lot of controversy over the issue of bringing your kids to shul. Is it a positive thing that will be positive for their future or will it be a distraction to others and a negative outlook on shul for the child?<br />
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#Some say that bringing children to shul before they are ready infuses them with spirituality just like a bris milah is given to a child before the age of chinuch because it infuses him with spirituality. <ref>[http://www.aish.com/jl/jewish-law/daily-living/4-Children-and-Halacha.html Rabbi Shraga Simmons] </ref><br />
#The gemara writes that the reason why children were also supposed to assemble at hakhel was to ‘bring reward to those who brought them’. Tosafot comments that this is the source for bringing children to shul.<ref>Chagigah 3a</ref><br />
#The Shla hakadosh was frustrated by people who brought kids to shul who were not yet old enough to be in shul without making disruptions and bothering the shul. This will leave an impression on the child and he will feel distaste towards the shul as an adult because of it. <ref>Mishnah Berurah 98:3 who quotes the Shla Hakadosh:</ref><br />
#The Mishna Berura writes that one shouldn’t daven with a young child in front of himm as the child will likely distract him.<ref>Mishna Berura 96:4</ref><br />
#The Shulchan Aruch writes that children should listen to the megilla being read on Purim. The Mishna Berura writes that this is only applicable to children who have reached the age of chinuch. The Chafetz Chaim bemoans the unfortunate reality that many parents bring their younger children who disturb everyone else. <ref>The Shulchan Aruch (OC 689:1-3)</ref><br />
#One should not kiss a young child in shul.<ref>Rama O.C. 98:1 quotes Shut Binyamin Zev 163 that explains the reason is, so that one realizes that there is no love like the love one has for Hashem. See Sefer Chasidim 255<br />
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Rav Ovadya Yosef (Shut Yichaveh Daas) says that this applies to both young and old children and even to other people. However, he says that the custom to kiss a rav or father on the hand is definitely permitted. He explains that they are different as there is a mitzvah to honor them, so giving them honor is a form of honoring Hashem.</ref><br />
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==A Kohen Becoming Tamei==<br />
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#Hacham Ovadia Yosef says a kohen’s wife who is pregnant while she knows it's a male is allowed to go to cemeteries while pregnant because the fetus is considered to be a part of the mother. <ref>dailyhalacha.com</ref> Rav Elyashiv says that a kohen’s wife who is giving birth to a male needs to make sure the hospital is one where the child won't become tamei after being born. <ref>dailyhalacha.com</ref><br />
#A kohen must never become Tamei, so as a baby it is the parent's responsibility to keep the baby from being near dead bodies.<ref>dinonline.org</ref><br />
#Once the Kohen is old enough and mature enough to be taught the obligation of not becoming tamei the responsibility to keep the child from becoming Tamei falls off the parents and on the child <ref>dinonline.org</ref><br />
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==Shabbat==<br />
===Kiddush and Havdalah===<br />
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#When a child is able to understand when it is Shabbat, then he or she must hear kiddush and havdalah. Understanding that it is Shabbos does not mean that he or she only says good shabbos and that’s all; rather a kid must understand that it’s the 7th day and it’s the rest day and not a day to do work. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#When a child is of that age, parents must make sure to call the child to the table to hear kiddush. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#If a child goes to sleep before hearing havdallah or Kiddush and it is past the child’s normal bedtime, it is not necessary to wake him or her up for Havdalah. <ref>Rav Shlomo Zalman Aurebach as cited in Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
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===Melacha on Shabbat===<br />
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#On shabbat, a parent cannot tell a kid to do melacha<br />
#According to one opinion, you can have a child do melacha for you if it is only an issur derabanan<ref>Turei Zahav as cited in A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer</ref> According to most opinions you may not ask a child to do a melacha for you under any circumstances even melacha derabanan. <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#Even though one cannot ask a child to do melacha, if a young child is playing with a toy that makes noise on shabbat, you don’t have to tell the kid to stop if he is too young to understand the laws of shabbat <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#But, if a kid is old enough to understand which actions are forbidden and which are allowed to do on shabbat, then you must stop him from doing melacha <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
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==Holidays==<br />
===The Seder===<br />
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#The age a child should be kept up for the whole pesach seder is when he can fully understand the mitzvah and the story of Egypt. This of course varies depending on how the child matures, but for most it is between age 5-7.<ref>Shulchan Aruch Orech Chaim 472:15. Shulchan Aruch Harav 472:25</ref><br />
#A child should drink the four cups when he can understand, even just a little bit, the story of Egypt; he does not, however, need to drink the same amount as an adult but rather a child-size cheek full <ref>The Laws of Pesach on www.neveh.org </ref><br />
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===Lulav===<br />
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#Children are chayav to perform the mitzvah of lulav when they are able to shake the lulav <ref>Gemara sukkah 42a</ref><br />
#The Turei Zahav says that a parent should buy his son his own set of lulav if he is able to do it, and the father has the financial means to do it.<br />
#if you are going to buy your child a lulav, it is preferable, if they are going to make a bracha on it, that it be kosher. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.53. Print.</ref><br />
#Although the lulav should be kosher, according to some, on the first day of Sukkot a child does not have to own his lulav like adults do. According to others, a child should also use a lulav that he owns. Therefore, the child should use the lulav after all adults have used the lulav, because a child can acquire a lulav from an adult, but cannot transfer it back to the adult’s ownership.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.59. Print.</ref><br />
#The child is not able to give back the lulav because he is unable to understand the practices of business enough to give back the lulav. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 53 . Print.</ref><br />
#You can have your child use the non-kosher set of lulav but you do not fulfill the mitzvah of chinuch. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 61-63. Print.</ref><br />
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===Fasting===<br />
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#There is a minhag for a boy to fast 3 fasts prior to his Bar Mitzvah.<ref>Rav Nevinsal (B'Yitzchak Yikare 550:1) comments that the minhag ashkenaz is for a boy to fast 3 times prior to his bar mitzvah, though he doesn't know the basis for this minhag.</ref><br />
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==Torah Study==<br />
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#The Torah study of pure children is very precious before Hashem and it provides spiritual protection to the whole world.<ref>The Gemara Shabbat 119a quotes Reish Lakish as saying that the world stands on the merit of the children's torah study. Furthermore, says the Gemara, a city which doesn't have its children studying Torah is going to be destroyed.</ref><br />
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==Chinuch Attitude==<br />
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#A life devoted to Hashem is the most pleasurable and fulfilling one. Therefore, the Chinuch stage must be pleasing and joyful for children. The proper attitude and approach for children to learn is through "Darchei No'am" (pleasant ways). <ref>Rambam in his introduction to Perek Chelek elaborates on how a child should be given sweets to encourage him to learn, as he gets older he should be given bigger prizes until eventually he will appreciate the value of the Torah itself and be motivated to learn it for no other reason </ref><br />
#A parent and/or teacher should generally be careful not to be excessively forceful. There are several cases where Talmudic personalities praised their behavior of not being "makpid"(strict) in their home over their wives and children even though they lived a life filled with mitzvot <ref>Gitin 7a</ref><br />
#The gedolim have all agreed that hitting children in the name of chinuch is forbidden.<ref>Rav Wolbe in Biyan Uzeriya Bechinuch. Rav Kook in Ayn Ayah Brachot 7a:70</ref><br />
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==Feeding a Child Something Forbidden==<br />
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#It is forbidden to feed a child something that is forbidden, whether it is forbidden from the Torah or rabbinically.<ref>The Rambam Machalot Asurot 17:27 holds that it is forbidden to feed a child something forbidden whether that prohibition is from the Torah or rabbinic. The Rashba responsa 1:92 argues that it is permitted as long as it is only rabbinic yet he cautioned that he didn't rule like that in practice. Ran Yoma 1a quotes the Rashba. The Shulchan Aruch 343:1 holds like the Rambam.</ref><br />
#It is permitted to feed a baby milk an hour after they finished eating meat even though the minhag is to not to have milk after meat for several hours.<ref>Chelkat Yakov YD 1:16 is lenient to permit a baby to drink milk after eating meat since it is only a minhag and since a minhag is based on a vow it a child's vows aren't effective. However, he limits this leniency to this context and only permits in conjunction with the fact that a baby is considered like a choleh shein bo sakana if they need to drink milk for health. Yabia Omer YD 1:4 is lenient after an hour but adds that perhaps there's no prohibition of feeding a child something forbidden if it is only an external prohibition and not a prohibition of the food itself.</ref><br />
#Many poskim are lenient even for Ashkenazim to feed a child who needs to eat kitniyot on Pesach for health reasons since it is only a minhag.<ref>Shem Aryeh EH 95 writes that there's no issue with feeding a child below chinuch something (latfiso byadayim) that is only a chumra and not even a rabbinic prohibition. He is writing about not eating dried fruits on Pesach which was a certain minhag. The Sdei Chemed Chametz Umatzah 6:6 quotes it regarding Kitniyot. Siach Yitzchak responsa 210 agrees. Yechave Daat 1:9 agrees. He quotes Kol Mevaser 778, Agudat Ezov 12 who also agree that there's no prohibition of feeding a child something that's only a minhag. Agudat Ezov is lenient even with bishul akum. Sdei Chemed Asifat Zekenim Bishul Goyim 15 quotes that.</ref><br />
#Putting a diaper on a baby on Shabbat that has a color strip which changes colors when the baby goes to the bathroom is permitted.<ref>Rav Nissim Karelitz in Chut Shani Shabbat v. 4 p. 287 writes that it is permitted to put a diaper on a baby that is going to change colors when the baby goes to the bathroom and it isn't considered causing your baby to do a melacha of coloring on Shabbat. The reason is that when the diaper is put on there's no change and when the baby goes to the bathroom he is mitasek and there's no issue of causing your child to do a melacha as a mitasek.</ref><br />
#Feeding your child a cookie with letters on it on Shabbat is permitted.<ref>Mishna Brurah on 340:3 writes that it is permitted to give your child a cookie with letters on it even though for an adult it is forbidden to eat it since it will erase the letters. Chut Shani Shabbat v. 4 p. 293 explains that it is permitted since erasing the letters is at worst derabbanan and also some poskim permit it altogether. Also, there's no problem of causing your child to do something forbidden if it is a pesik reisha unless the child realizes that he's doing it for the benefit of the child.</ref><br />
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==Sources==<br />
<references /><br />
[[Category:Lifecycles]]</div>Aaschreihttps://halachipedia.com/index.php?title=Chinuch&diff=23931Chinuch2019-08-06T00:55:29Z<p>Aaschrei: </p>
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<div>Every father has an obligation to educate his children to fulfill mitzvot, even before they reach the age of [[Bar Mitzvah]]/Bat Mitzvah. The age at which this obligation begins varies according to the Mitzvah. Below are the details of this Mitzvah<br />
==D’Orayta or D’Rabanan?==<br />
The Mitzvah of Chinuch - to teach Torah to our children - is clearly a Mitzvah D’Orayta as explicitly stated: V’shinantam L’vanecha.<ref>Devarim 6 pasuk 7</ref> However, is the Mitzvah of chinuch - to instruct children to begin performing Mitzvot before they are of the age of Mitzvot - a mitzva D’Orayata or D’Rabanan?<br />
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#Rav Schneur Zalman of Liadi says that it is clearly a mitzvah D’rabanan because it is never mentioned in the Torah. <ref>Shulchun Aruch Harav Y.D. 246:1. see Sefer Chinuch Yisrael (p. 59) writes that Chinuch is a rabbinical Mitzvah, and quotes the Chaye Adam (66:1) who writes that this is a Mitzvah Midivrei Kabbalah (institution of the Nevi'im).</ref><br />
#However, Rav Meir Simchah of Dvinsk disagrees, citing Bereshit “For I have known him, to the end that he may command his children and his household after him”<ref>Bereshit Perek 18 pasuk 19 </ref> which he interprets to mean that Avraham was commanded to teach his household and children to perform the Mitzvot. This, however, is a general Mitzvah to teach children to appreciate Mitzvot. The Mitzvah to teach a child to perform each individual Mitzvah is D’Rabanan.<ref>Meshakh Ḥochmah Genesis 18:19 </ref><br />
#According to Rav Soloveitchik, although teaching children the Mitzvot is D’Rabanan, the Mitzvah of Chinuch is modeled after the biblical commandment of Sippur Yitziat Mitzrayim. This commandment to retell the story of our ancestors is extended, and, while there is a special commandment to tell over the story of Egypt, we must retell all of the Torah and Mitzvot to our children using all of the educational methods we follow in Sippur Yitziat Mitzrayim. <ref>Benjamin Zimmerman, The Educational Experience of Sippur Yitziat Mizrayim </ref><br />
<br />
==At What Age?==<br />
<br />
#The general age of when one starts to do mitzvos, is when the parents think that this child is mature enough to fulfill the whole mitzvah, even with its more complicated parts. <ref>See the examples on Sukkah 42a and Sukkah 28a</ref><br />
#The age of chinuch depends on the child's individual intelligence. Usually the age when a child is intelligent enough for mitzvos is 5 or 6 years of age. <ref>Mishnah Berurah 128:123.</ref><br />
##For Shabbat some say that the age of chinuch begins at age 4 or 5.<ref>Muktzeh: A Practical Guide (Rabbi Simcha Bunim Cohen p. 138)</ref><br />
#There are some mitzvos in which parents start training their children even before five years of age. But some mitzvos can be more complicated and parents should wait until children are older to train them.<ref>Mishnah Berurah 128:123 </ref><br />
#A child can make several mistakes before they can begin to execute the mitzvah properly. But if one does make a mistake trying to execute the mitzvah, the parents should not get frustrated with their kid and instead should encourage them to try again. <ref>Mishnah Berurah 343:3</ref><br />
<br />
==Who is obligated in Chinuch?==<br />
<br />
*There is a machloket in the commentaries regarding whether the mitzvah of chinuch is for the parent or the child.<br />
<br />
#The book of Mishlei says that one should teach his child in a manner which will stick with him forever: “Train up a child in the way he should go, and even when he is old, he will not depart from it.” Rashi comments on this pasuk saying that depending on what you teach him those lessons will affect him the rest of his life. This means that the parent has the responsibility to teach the child life lessons. This belief would suggest that chinuch is a mitzvah for the father, because he is the one who will have the ability to affect his child's future.<ref>Mishlei (22:6) and Rashi there as cited in ShortVort written by D. Fine. Ritva Sukkah 2b s.v. amar rabbi yehuda and Mishna Brurah 343:2 cite Mishlei as the source for chinuch. </ref><br />
#Some rishonim hold that the son isn't obligated in mitzvot at all and it is only father who is obligated to train his son in mitzvot.<ref>Rashi (Brachot 20a s.v. ketanim), Ran (Megillah 6b s.v. rabbi yehuda) citing the Ramban, Ritva (Megillah 19b s.v. hakol), Tosfot Bava Kama 87a s.v. vkein</ref> However, others hold that the child himself is rabbinically obligated in mitzvot.<ref>Tosfot (Megillah 19b s.v. vrabbi yehuda), Tosfot (Brachot 20a s.v. vketanim), Rashba (Brachot 20a s.v. nashim)</ref><br />
#While the majority of the Poskim hold that Chinuch only applies to the father, some say it also applies to the mother. <ref>Mishna Brurah 343:2, Sefer Chinuch Yisrael (p. 61). See further in the Magen Avraham 343, Shulchan Aruch HaRav 343, Mishna Brurah 616:5, Aruch HaShulchan 343, and Pri Megadim E"A 225:5. <br />
<br />
*The Gemara Nazir 28b writes that there is only an idea of a father training his son in being a nazir and not a mother. Reish Lakish understands that this is an example of chinuch. Tosfot Yeshanim (Yoma 82a s.v. ben) explicitly holds that there is no chinuch for a mother. Aruch Lener Sukkah 2b agrees. Ritva (Sukkah 2b s.v. amar rabbi yehuda) assumes that there is chinuch for a mother.</ref><br />
<br />
==How Completely Must the Mitzvah Be Performed?==<br />
<br />
*The obligation of chinuch is for a father to train his son to do mitzvot, before he is required. The question that arises is: can a father fulfill his obligation by training his children to learn the basics of the mitzvah or must a father teach his son to perform the mitzvot perfectly. There are many different views on how a father should approach this issue.<br />
<br />
#Some examples of cases of chinuch are with a lulav and with tzitzit. While the obligation of chinuch is only fulfilled if you give your child a perfectly kosher lulav and pair of tzitzit, you don’t have to give your child lulav hadar. In addition, you also don’t have to teach your child to have kavanah while performing the mitzvah. From this, we can infer that while it is important to teach your child to not perform the mitzvah in a non-kosher way, it is also not necessary to make your child fully enthralled in all aspects of the mitzvah.<ref>Fine, D. "The Mitzvah of Chinuch Explored." Shortvort. N.p., n.d. Web. 11 Feb. 2016.</ref><br />
#There is a dispute whether a father fulfills his obligation when letting his child use a borrowed lulav for sukkot.<ref>Mishna Brurah 628:28</ref> This question revolves around whether the nature of the obligation of chinuch was to train the child to do mitzvot when he gets older in which case it would suffice or was it that the rabbis imposed an obligation upon the child to do mitzvot before he becomes Biblically obligated.<ref>Rav Moshe Feinstein in Igrot Moshe YD 1:224. See Ritva (Sukkah 2b s.v. amar rabbi yehuda) who says that a sukkah above 20 amot is invalid for chinuch and concludes that the mitzvah of chinuch has to be fulfilled in a complete fashion.</ref><br />
<br />
==Until When?==<br />
<br />
#Although the primary purpose of Chinuch is to train children when they are young so that they continue to perform the Mitzvot during adulthood, the parents' obligation does not end when a child reaches bar or bat mitzvah. A parent must make sure that the child continues to adhere to all biblical or rabbinic laws even after maturity. <ref>Children in Halacha pg. 8 </ref><br />
<br />
==Daily Mitzvot==<br />
===Prayer===<br />
<br />
#Regarding a child's obligation to pray, see the [[Obligation_to_pray#Children| Children's obligation to Pray]] page.<br />
<br />
===Berachot===<br />
<br />
*Children should be taught to say berachot before food at the age of 5, or when the children are able to say it properly. However many people have different customs to start having children say berachot at an earlier age. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>, שלחן ערוך א”ח רט”ו:ג as cited in Singer, Shmuel. "A Parent's Guide to Teaching Children Mitzvot." Google Books. Shmuel Singer, n.d. Web. 01 Feb. 2016. <https://books.google.com/books?id=55NdTR7HfYAC&pg=PA20&lpg=PA20&dq=age%2Bchildren%2Bberachot&source=bl&ots=zwGJnqECD_&sig=xSHlovDBimMjahI64ia2ltu_5ho&hl=en&sa=X&ved=0ahUKEwjHopOi39bKAhUBLyYKHRqADUEQ6AEIHDAA#v=onepage&q=age%20children%20berachot&f=false>. <br />
<br />
*Yalkut Yosef (Chinuch p. 20) quotes the Chikrei Lev who proves that there is chinuch even on mitzvot derabanan, as the gemara Rosh Hashana 29b indicates that a person should teach his son how to make hamotzei before eating bread.</ref><br />
*Some say that children from the age of 6 should say Birkat Hamazon <ref>Rabbi Mansour on dailyhalacha.com writes that parents should ensure that children from the age of 6 say Birkat HaMazon. </ref><br />
*In order to teach children what berachot they should say and how they should say them, the parent should show/teach the children by saying berachot in front of the child. A parent of a young child is allowed to help the child say the berachot by saying it with them, including the saying of G-d’s name, and the parent is allowed to answer “amen” to berachot that are said improperly or are incomplete if the child is still learning. <ref>Mishnah Berurah (167:93) . See Chanoch L’Naar (14:4). As cited in "CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref><br />
*Children that are older than five or six, or whatever age the accepted custom says, and get up in the middle of the night, should not eat unless they said the proper berachot beforehand. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref><br />
*While there is a prohibition in saying G-d's Name (Ado-nai) when it is isn't warranted, the prohibition is waived when being used in the process of Chinuch. Therefore, it is permitted (obligatory, rather) to say the full [[Brachot|Bracha]], with Shem and Malchut, in order to teach a child how and when to say what [[Brachot]].<ref>The Gemara (Brachot 53b) says that one doesn’t say amen after the [[Brachot|Bracha]] of a katan when he is just saying a [[Brachot|Bracha]] as he is being taught the Brachot. The Rambam (Brachot 1:15) codifies as halacha. The Kesef Mishna there writes that it’s clearly implied that the teacher is permitted to say the Brachot with Hashem’s name to teach the children how to say the Brachot and when the children repeat the [[Brachot|Bracha]] after him, since the [[Brachot|Bracha]] is only for Chinuch, one doesn’t answer amen. Shulchan Aruch 215:3 rules that if a child is saying a [[Brachot|Bracha]] as he is learning from his teacher one doesn’t answer amen, but if a child says a [[Brachot|Bracha]] in order to exempt himself from some obligation (meaning saying a [[Brachot|Bracha]] when he is obligated to say it), then one should answer amen.<br />
<br />
*Mishna Brurah 215:14 writes that it is permitted for the teacher to say the Brachot with Hashem’s name to teach the children how to say the Brachot. Although saying a [[Brachot|Bracha]] for Chinuch is permitted, saying a [[Brachot|Bracha]] as one is learning such as an adult who finds the text of a [[Brachot|Bracha]] in the gemara as he is learning should not say the [[Brachot|Bracha]] with Hashem’s name as one is reading the gemara. However, Yalkut Yosef 215:15 writes that in order to teach a child how to say Brachot one may say them with Hashem’s name, however, once the child knows how to make a [[Brachot|Bracha]] and he just needs help in saying the [[Brachot|Bracha]] one should say it without Hashem’s name.</ref><br />
<br />
===Washing for Bread===<br />
<br />
#Children that have not reached the age of bar or bat mitzvah are required to wash their hands before eating bread. Even though washing hands is a mitzvah derabanan, it is a mitzvah of chinuch to teach kids mitzvot that are derabanan. <ref>Yalkut Yosef Dinei [[Netilat Yadayim]], Birkat Hamazon, [[Brachot]], [[Mincha]] and [[Arvit]] page 13-14 based on the Yerushalmi in Megilla 2:5 that [[chinuch]] of children applies to rabbinic laws as cited in [[Netilat Yadayim for a Meal]]. <br />
<br /> An important lesson about chinuch in general can be learned from a story about trying to teach one’s son to wash before eating. It talks about a little kid who did not wash before eating bread. This infuriated his dad so he went to get something to hit him with. When he wound up to hit his son, his wife immediately stopped him and reminded him that he does not wash before eating bread either, thus he should be the one that is hit. The lesson is that if you want to successfully teach your children mitzvot, you have to take ownership and do the mitzvah as well. "חינוך לדורות - חינוך במעשים." <http://raktora.50webs.com/hinuh1.htm>.</ref><br />
#One opinion is that even when the child is being spoon fed because he does not have the motor skills to feed himself yet, he still is required to wash for bread when he eats more than a Kezayit. <ref>הרב אבישלום מונייצר שליט''א. "ילדים כהלכה." ילדים כהלכה. ''</ref><br />
#Harav Adir Cohen says that when the child can say the bracha they should wash their hands before eating bread. Since in many kindergarten and nursery classrooms they have posters of the bracha on the wall, they have already memorized it when they are young. Therefore, they should be able to wash by then. <ref>הרב אדיר הכהן שליט"א. " חינוך לנטילת ידים לילדים." חינוך לנטילת ידים לילדים. </ref><br />
<br />
==Bringing Children to Shul== <br />
There is a lot of controversy over the issue of bringing your kids to shul. Is it a positive thing that will be positive for their future or will it be a distraction to others and a negative outlook on shul for the child?<br />
<br />
#Some say that bringing children to shul before they are ready infuses them with spirituality just like a bris milah is given to a child before the age of chinuch because it infuses him with spirituality. <ref>[http://www.aish.com/jl/jewish-law/daily-living/4-Children-and-Halacha.html Rabbi Shraga Simmons] </ref><br />
#The gemara writes that the reason why children were also supposed to assemble at hakhel was to ‘bring reward to those who brought them’. Tosafot comments that this is the source for bringing children to shul.<ref>Chagigah 3a</ref><br />
#The Shla hakadosh was frustrated by people who brought kids to shul who were not yet old enough to be in shul without making disruptions and bothering the shul. This will leave an impression on the child and he will feel distaste towards the shul as an adult because of it. <ref>Mishnah Berurah 98:3 who quotes the Shla Hakadosh:</ref><br />
#The Mishna Berura writes that one shouldn’t daven with a young child in front of himm as the child will likely distract him.<ref>Mishna Berura 96:4</ref><br />
#The Shulchan Aruch writes that children should listen to the megilla being read on Purim. The Mishna Berura writes that this is only applicable to children who have reached the age of chinuch. The Chafetz Chaim bemoans the unfortunate reality that many parents bring their younger children who disturb everyone else. <ref>The Shulchan Aruch (OC 689:1-3)</ref><br />
#One should not kiss a young child in shul.<ref>Rama O.C. 98:1 quotes Shut Binyamin Zev 163 that explains the reason is, so that one realizes that there is no love like the love one has for Hashem. See Sefer Chasidim 255</ref><br />
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==A Kohen Becoming Tamei==<br />
<br />
#Hacham Ovadia Yosef says a kohen’s wife who is pregnant while she knows it's a male is allowed to go to cemeteries while pregnant because the fetus is considered to be a part of the mother. <ref>dailyhalacha.com</ref> Rav Elyashiv says that a kohen’s wife who is giving birth to a male needs to make sure the hospital is one where the child won't become tamei after being born. <ref>dailyhalacha.com</ref><br />
#A kohen must never become Tamei, so as a baby it is the parent's responsibility to keep the baby from being near dead bodies.<ref>dinonline.org</ref><br />
#Once the Kohen is old enough and mature enough to be taught the obligation of not becoming tamei the responsibility to keep the child from becoming Tamei falls off the parents and on the child <ref>dinonline.org</ref><br />
<br />
==Shabbat==<br />
===Kiddush and Havdalah===<br />
<br />
#When a child is able to understand when it is Shabbat, then he or she must hear kiddush and havdalah. Understanding that it is Shabbos does not mean that he or she only says good shabbos and that’s all; rather a kid must understand that it’s the 7th day and it’s the rest day and not a day to do work. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#When a child is of that age, parents must make sure to call the child to the table to hear kiddush. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#If a child goes to sleep before hearing havdallah or Kiddush and it is past the child’s normal bedtime, it is not necessary to wake him or her up for Havdalah. <ref>Rav Shlomo Zalman Aurebach as cited in Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
<br />
===Melacha on Shabbat===<br />
<br />
#On shabbat, a parent cannot tell a kid to do melacha<br />
#According to one opinion, you can have a child do melacha for you if it is only an issur derabanan<ref>Turei Zahav as cited in A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer</ref> According to most opinions you may not ask a child to do a melacha for you under any circumstances even melacha derabanan. <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#Even though one cannot ask a child to do melacha, if a young child is playing with a toy that makes noise on shabbat, you don’t have to tell the kid to stop if he is too young to understand the laws of shabbat <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#But, if a kid is old enough to understand which actions are forbidden and which are allowed to do on shabbat, then you must stop him from doing melacha <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
<br />
==Holidays==<br />
===The Seder===<br />
<br />
#The age a child should be kept up for the whole pesach seder is when he can fully understand the mitzvah and the story of Egypt. This of course varies depending on how the child matures, but for most it is between age 5-7.<ref>Shulchan Aruch Orech Chaim 472:15. Shulchan Aruch Harav 472:25</ref><br />
#A child should drink the four cups when he can understand, even just a little bit, the story of Egypt; he does not, however, need to drink the same amount as an adult but rather a child-size cheek full <ref>The Laws of Pesach on www.neveh.org </ref><br />
<br />
===Lulav===<br />
<br />
#Children are chayav to perform the mitzvah of lulav when they are able to shake the lulav <ref>Gemara sukkah 42a</ref><br />
#The Turei Zahav says that a parent should buy his son his own set of lulav if he is able to do it, and the father has the financial means to do it.<br />
#if you are going to buy your child a lulav, it is preferable, if they are going to make a bracha on it, that it be kosher. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.53. Print.</ref><br />
#Although the lulav should be kosher, according to some, on the first day of Sukkot a child does not have to own his lulav like adults do. According to others, a child should also use a lulav that he owns. Therefore, the child should use the lulav after all adults have used the lulav, because a child can acquire a lulav from an adult, but cannot transfer it back to the adult’s ownership.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.59. Print.</ref><br />
#The child is not able to give back the lulav because he is unable to understand the practices of business enough to give back the lulav. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 53 . Print.</ref><br />
#You can have your child use the non-kosher set of lulav but you do not fulfill the mitzvah of chinuch. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 61-63. Print.</ref><br />
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===Fasting===<br />
<br />
#There is a minhag for a boy to fast 3 fasts prior to his Bar Mitzvah.<ref>Rav Nevinsal (B'Yitzchak Yikare 550:1) comments that the minhag ashkenaz is for a boy to fast 3 times prior to his bar mitzvah, though he doesn't know the basis for this minhag.</ref><br />
<br />
==Torah Study==<br />
<br />
#The Torah study of pure children is very precious before Hashem and it provides spiritual protection to the whole world.<ref>The Gemara Shabbat 119a quotes Reish Lakish as saying that the world stands on the merit of the children's torah study. Furthermore, says the Gemara, a city which doesn't have its children studying Torah is going to be destroyed.</ref><br />
<br />
==Chinuch Attitude==<br />
<br />
#A life devoted to Hashem is the most pleasurable and fulfilling one. Therefore, the Chinuch stage must be pleasing and joyful for children. The proper attitude and approach for children to learn is through "Darchei No'am" (pleasant ways). <ref>Rambam in his introduction to Perek Chelek elaborates on how a child should be given sweets to encourage him to learn, as he gets older he should be given bigger prizes until eventually he will appreciate the value of the Torah itself and be motivated to learn it for no other reason </ref><br />
#A parent and/or teacher should generally be careful not to be excessively forceful. There are several cases where Talmudic personalities praised their behavior of not being "makpid"(strict) in their home over their wives and children even though they lived a life filled with mitzvot <ref>Gitin 7a</ref><br />
#The gedolim have all agreed that hitting children in the name of chinuch is forbidden.<ref>Rav Wolbe in Biyan Uzeriya Bechinuch. Rav Kook in Ayn Ayah Brachot 7a:70</ref><br />
<br />
==Feeding a Child Something Forbidden==<br />
<br />
#It is forbidden to feed a child something that is forbidden, whether it is forbidden from the Torah or rabbinically.<ref>The Rambam Machalot Asurot 17:27 holds that it is forbidden to feed a child something forbidden whether that prohibition is from the Torah or rabbinic. The Rashba responsa 1:92 argues that it is permitted as long as it is only rabbinic yet he cautioned that he didn't rule like that in practice. Ran Yoma 1a quotes the Rashba. The Shulchan Aruch 343:1 holds like the Rambam.</ref><br />
#It is permitted to feed a baby milk an hour after they finished eating meat even though the minhag is to not to have milk after meat for several hours.<ref>Chelkat Yakov YD 1:16 is lenient to permit a baby to drink milk after eating meat since it is only a minhag and since a minhag is based on a vow it a child's vows aren't effective. However, he limits this leniency to this context and only permits in conjunction with the fact that a baby is considered like a choleh shein bo sakana if they need to drink milk for health. Yabia Omer YD 1:4 is lenient after an hour but adds that perhaps there's no prohibition of feeding a child something forbidden if it is only an external prohibition and not a prohibition of the food itself.</ref><br />
#Many poskim are lenient even for Ashkenazim to feed a child who needs to eat kitniyot on Pesach for health reasons since it is only a minhag.<ref>Shem Aryeh EH 95 writes that there's no issue with feeding a child below chinuch something (latfiso byadayim) that is only a chumra and not even a rabbinic prohibition. He is writing about not eating dried fruits on Pesach which was a certain minhag. The Sdei Chemed Chametz Umatzah 6:6 quotes it regarding Kitniyot. Siach Yitzchak responsa 210 agrees. Yechave Daat 1:9 agrees. He quotes Kol Mevaser 778, Agudat Ezov 12 who also agree that there's no prohibition of feeding a child something that's only a minhag. Agudat Ezov is lenient even with bishul akum. Sdei Chemed Asifat Zekenim Bishul Goyim 15 quotes that.</ref><br />
#Putting a diaper on a baby on Shabbat that has a color strip which changes colors when the baby goes to the bathroom is permitted.<ref>Rav Nissim Karelitz in Chut Shani Shabbat v. 4 p. 287 writes that it is permitted to put a diaper on a baby that is going to change colors when the baby goes to the bathroom and it isn't considered causing your baby to do a melacha of coloring on Shabbat. The reason is that when the diaper is put on there's no change and when the baby goes to the bathroom he is mitasek and there's no issue of causing your child to do a melacha as a mitasek.</ref><br />
#Feeding your child a cookie with letters on it on Shabbat is permitted.<ref>Mishna Brurah on 340:3 writes that it is permitted to give your child a cookie with letters on it even though for an adult it is forbidden to eat it since it will erase the letters. Chut Shani Shabbat v. 4 p. 293 explains that it is permitted since erasing the letters is at worst derabbanan and also some poskim permit it altogether. Also, there's no problem of causing your child to do something forbidden if it is a pesik reisha unless the child realizes that he's doing it for the benefit of the child.</ref><br />
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==Sources==<br />
<references /><br />
[[Category:Lifecycles]]</div>Aaschreihttps://halachipedia.com/index.php?title=Chinuch&diff=23929Chinuch2019-08-06T00:46:04Z<p>Aaschrei: </p>
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<div>Every father has an obligation to educate his children to fulfill mitzvot, even before they reach the age of [[Bar Mitzvah]]/Bat Mitzvah. The age at which this obligation begins varies according to the Mitzvah. Below are the details of this Mitzvah<br />
==D’Orayta or D’Rabanan?==<br />
The Mitzvah of Chinuch - to teach Torah to our children - is clearly a Mitzvah D’Orayta as explicitly stated: V’shinantam L’vanecha.<ref>Devarim 6 pasuk 7</ref> However, is the Mitzvah of chinuch - to instruct children to begin performing Mitzvot before they are of the age of Mitzvot - a mitzva D’Orayata or D’Rabanan?<br />
<br />
#Rav Schneur Zalman of Liadi says that it is clearly a mitzvah D’rabanan because it is never mentioned in the Torah. <ref>Shulchun Aruch Harav Y.D. 246:1. see Sefer Chinuch Yisrael (p. 59) writes that Chinuch is a rabbinical Mitzvah, and quotes the Chaye Adam (66:1) who writes that this is a Mitzvah Midivrei Kabbalah (institution of the Nevi'im).</ref><br />
#However, Rav Meir Simchah of Dvinsk disagrees, citing Bereshit “For I have known him, to the end that he may command his children and his household after him”<ref>Bereshit Perek 18 pasuk 19 </ref> which he interprets to mean that Avraham was commanded to teach his household and children to perform the Mitzvot. This, however, is a general Mitzvah to teach children to appreciate Mitzvot. The Mitzvah to teach a child to perform each individual Mitzvah is D’Rabanan.<ref>Meshakh Ḥochmah Genesis 18:19 </ref><br />
#According to Rav Soloveitchik, although teaching children the Mitzvot is D’Rabanan, the Mitzvah of Chinuch is modeled after the biblical commandment of Sippur Yitziat Mitzrayim. This commandment to retell the story of our ancestors is extended, and, while there is a special commandment to tell over the story of Egypt, we must retell all of the Torah and Mitzvot to our children using all of the educational methods we follow in Sippur Yitziat Mitzrayim. <ref>Benjamin Zimmerman, The Educational Experience of Sippur Yitziat Mizrayim </ref><br />
<br />
==At What Age?==<br />
<br />
#The general age of when one starts to do mitzvos, is when the parents think that this child is mature enough to fulfill the whole mitzvah, even with its more complicated parts. <ref>See the examples on Sukkah 42a and Sukkah 28a</ref><br />
#The age of chinuch depends on the child's individual intelligence. Usually the age when a child is intelligent enough for mitzvos is 5 or 6 years of age. <ref>Mishnah Berurah 128:123.</ref><br />
##For Shabbat some say that the age of chinuch begins at age 4 or 5.<ref>Muktzeh: A Practical Guide (Rabbi Simcha Bunim Cohen p. 138)</ref><br />
#There are some mitzvos in which parents start training their children even before five years of age. But some mitzvos can be more complicated and parents should wait until children are older to train them.<ref>Mishnah Berurah 128:123 </ref><br />
#A child can make several mistakes before they can begin to execute the mitzvah properly. But if one does make a mistake trying to execute the mitzvah, the parents should not get frustrated with their kid and instead should encourage them to try again. <ref>Mishnah Berurah 343:3</ref><br />
<br />
==Who is obligated in Chinuch?==<br />
<br />
*There is a machloket in the commentaries regarding whether the mitzvah of chinuch is for the parent or the child.<br />
<br />
#The book of Mishlei says that one should teach his child in a manner which will stick with him forever: “Train up a child in the way he should go, and even when he is old, he will not depart from it.” Rashi comments on this pasuk saying that depending on what you teach him those lessons will affect him the rest of his life. This means that the parent has the responsibility to teach the child life lessons. This belief would suggest that chinuch is a mitzvah for the father, because he is the one who will have the ability to affect his child's future.<ref>Mishlei (22:6) and Rashi there as cited in ShortVort written by D. Fine. Ritva Sukkah 2b s.v. amar rabbi yehuda and Mishna Brurah 343:2 cite Mishlei as the source for chinuch. </ref><br />
#Some rishonim hold that the son isn't obligated in mitzvot at all and it is only father who is obligated to train his son in mitzvot.<ref>Rashi (Brachot 20a s.v. ketanim), Ran (Megillah 6b s.v. rabbi yehuda) citing the Ramban, Ritva (Megillah 19b s.v. hakol), Tosfot Bava Kama 87a s.v. vkein</ref> However, others hold that the child himself is rabbinically obligated in mitzvot.<ref>Tosfot (Megillah 19b s.v. vrabbi yehuda), Tosfot (Brachot 20a s.v. vketanim), Rashba (Brachot 20a s.v. nashim)</ref><br />
#While the majority of the Poskim hold that Chinuch only applies to the father, some say it also applies to the mother. <ref>Mishna Brurah 343:2, Sefer Chinuch Yisrael (p. 61). See further in the Magen Avraham 343, Shulchan Aruch HaRav 343, Mishna Brurah 616:5, Aruch HaShulchan 343, and Pri Megadim E"A 225:5. <br />
<br />
*The Gemara Nazir 28b writes that there is only an idea of a father training his son in being a nazir and not a mother. Reish Lakish understands that this is an example of chinuch. Tosfot Yeshanim (Yoma 82a s.v. ben) explicitly holds that there is no chinuch for a mother. Aruch Lener Sukkah 2b agrees. Ritva (Sukkah 2b s.v. amar rabbi yehuda) assumes that there is chinuch for a mother.</ref><br />
<br />
==How Completely Must the Mitzvah Be Performed?==<br />
<br />
*The obligation of chinuch is for a father to train his son to do mitzvot, before he is required. The question that arises is: can a father fulfill his obligation by training his children to learn the basics of the mitzvah or must a father teach his son to perform the mitzvot perfectly. There are many different views on how a father should approach this issue.<br />
<br />
#Some examples of cases of chinuch are with a lulav and with tzitzit. While the obligation of chinuch is only fulfilled if you give your child a perfectly kosher lulav and pair of tzitzit, you don’t have to give your child lulav hadar. In addition, you also don’t have to teach your child to have kavanah while performing the mitzvah. From this, we can infer that while it is important to teach your child to not perform the mitzvah in a non-kosher way, it is also not necessary to make your child fully enthralled in all aspects of the mitzvah.<ref>Fine, D. "The Mitzvah of Chinuch Explored." Shortvort. N.p., n.d. Web. 11 Feb. 2016.</ref><br />
#There is a dispute whether a father fulfills his obligation when letting his child use a borrowed lulav for sukkot.<ref>Mishna Brurah 628:28</ref> This question revolves around whether the nature of the obligation of chinuch was to train the child to do mitzvot when he gets older in which case it would suffice or was it that the rabbis imposed an obligation upon the child to do mitzvot before he becomes Biblically obligated.<ref>Rav Moshe Feinstein in Igrot Moshe YD 1:224. See Ritva (Sukkah 2b s.v. amar rabbi yehuda) who says that a sukkah above 20 amot is invalid for chinuch and concludes that the mitzvah of chinuch has to be fulfilled in a complete fashion.</ref><br />
<br />
==Until When?==<br />
<br />
#Although the primary purpose of Chinuch is to train children when they are young so that they continue to perform the Mitzvot during adulthood, the parents' obligation does not end when a child reaches bar or bat mitzvah. A parent must make sure that the child continues to adhere to all biblical or rabbinic laws even after maturity. <ref>Children in Halacha pg. 8 </ref><br />
<br />
==Daily Mitzvot==<br />
===Prayer===<br />
<br />
#Regarding a child's obligation to pray, see the [[Obligation_to_pray#Children| Children's obligation to Pray]] page.<br />
<br />
===Berachot===<br />
<br />
*Children should be taught to say berachot before food at the age of 5, or when the children are able to say it properly. However many people have different customs to start having children say berachot at an earlier age. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>, שלחן ערוך א”ח רט”ו:ג as cited in Singer, Shmuel. "A Parent's Guide to Teaching Children Mitzvot." Google Books. Shmuel Singer, n.d. Web. 01 Feb. 2016. <https://books.google.com/books?id=55NdTR7HfYAC&pg=PA20&lpg=PA20&dq=age%2Bchildren%2Bberachot&source=bl&ots=zwGJnqECD_&sig=xSHlovDBimMjahI64ia2ltu_5ho&hl=en&sa=X&ved=0ahUKEwjHopOi39bKAhUBLyYKHRqADUEQ6AEIHDAA#v=onepage&q=age%20children%20berachot&f=false>. <br />
<br />
*Yalkut Yosef (Chinuch p. 20) quotes the Chikrei Lev who proves that there is chinuch even on mitzvot derabanan, as the gemara Rosh Hashana 29b indicates that a person should teach his son how to make hamotzei before eating bread.</ref><br />
*Some say that children from the age of 6 should say Birkat Hamazon <ref>Rabbi Mansour on dailyhalacha.com writes that parents should ensure that children from the age of 6 say Birkat HaMazon. </ref><br />
*In order to teach children what berachot they should say and how they should say them, the parent should show/teach the children by saying berachot in front of the child. A parent of a young child is allowed to help the child say the berachot by saying it with them, including the saying of G-d’s name, and the parent is allowed to answer “amen” to berachot that are said improperly or are incomplete if the child is still learning. <ref>Mishnah Berurah (167:93) . See Chanoch L’Naar (14:4). As cited in "CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref><br />
*Children that are older than five or six, or whatever age the accepted custom says, and get up in the middle of the night, should not eat unless they said the proper berachot beforehand. <ref>"CHINUCH AGE." Ahavsalom (n.d.): n. pag. Dh.ahavasolam.com. Web. 1 Feb. 2016. <http://dh.ahavasolam.com/wp-content/uploads/2013/06/A-List-of-Chinuch-Ages.pdf>. </ref><br />
*While there is a prohibition in saying G-d's Name (Ado-nai) when it is isn't warranted, the prohibition is waived when being used in the process of Chinuch. Therefore, it is permitted (obligatory, rather) to say the full [[Brachot|Bracha]], with Shem and Malchut, in order to teach a child how and when to say what [[Brachot]].<ref>The Gemara (Brachot 53b) says that one doesn’t say amen after the [[Brachot|Bracha]] of a katan when he is just saying a [[Brachot|Bracha]] as he is being taught the Brachot. The Rambam (Brachot 1:15) codifies as halacha. The Kesef Mishna there writes that it’s clearly implied that the teacher is permitted to say the Brachot with Hashem’s name to teach the children how to say the Brachot and when the children repeat the [[Brachot|Bracha]] after him, since the [[Brachot|Bracha]] is only for Chinuch, one doesn’t answer amen. Shulchan Aruch 215:3 rules that if a child is saying a [[Brachot|Bracha]] as he is learning from his teacher one doesn’t answer amen, but if a child says a [[Brachot|Bracha]] in order to exempt himself from some obligation (meaning saying a [[Brachot|Bracha]] when he is obligated to say it), then one should answer amen.<br />
<br />
*Mishna Brurah 215:14 writes that it is permitted for the teacher to say the Brachot with Hashem’s name to teach the children how to say the Brachot. Although saying a [[Brachot|Bracha]] for Chinuch is permitted, saying a [[Brachot|Bracha]] as one is learning such as an adult who finds the text of a [[Brachot|Bracha]] in the gemara as he is learning should not say the [[Brachot|Bracha]] with Hashem’s name as one is reading the gemara. However, Yalkut Yosef 215:15 writes that in order to teach a child how to say Brachot one may say them with Hashem’s name, however, once the child knows how to make a [[Brachot|Bracha]] and he just needs help in saying the [[Brachot|Bracha]] one should say it without Hashem’s name.</ref><br />
<br />
===Washing for Bread===<br />
<br />
#Children that have not reached the age of bar or bat mitzvah are required to wash their hands before eating bread. Even though washing hands is a mitzvah derabanan, it is a mitzvah of chinuch to teach kids mitzvot that are derabanan. <ref>Yalkut Yosef Dinei [[Netilat Yadayim]], Birkat Hamazon, [[Brachot]], [[Mincha]] and [[Arvit]] page 13-14 based on the Yerushalmi in Megilla 2:5 that [[chinuch]] of children applies to rabbinic laws as cited in [[Netilat Yadayim for a Meal]]. <br />
<br /> An important lesson about chinuch in general can be learned from a story about trying to teach one’s son to wash before eating. It talks about a little kid who did not wash before eating bread. This infuriated his dad so he went to get something to hit him with. When he wound up to hit his son, his wife immediately stopped him and reminded him that he does not wash before eating bread either, thus he should be the one that is hit. The lesson is that if you want to successfully teach your children mitzvot, you have to take ownership and do the mitzvah as well. "חינוך לדורות - חינוך במעשים." <http://raktora.50webs.com/hinuh1.htm>.</ref><br />
#One opinion is that even when the child is being spoon fed because he does not have the motor skills to feed himself yet, he still is required to wash for bread when he eats more than a Kezayit. <ref>הרב אבישלום מונייצר שליט''א. "ילדים כהלכה." ילדים כהלכה. ''</ref><br />
#Harav Adir Cohen says that when the child can say the bracha they should wash their hands before eating bread. Since in many kindergarten and nursery classrooms they have posters of the bracha on the wall, they have already memorized it when they are young. Therefore, they should be able to wash by then. <ref>הרב אדיר הכהן שליט"א. " חינוך לנטילת ידים לילדים." חינוך לנטילת ידים לילדים. </ref><br />
<br />
==Bringing Children to Shul== <br />
There is a lot of controversy over the issue of bringing your kids to shul. Is it a positive thing that will be positive for their future or will it be a distraction to others and a negative outlook on shul for the child?<br />
<br />
#Some say that bringing children to shul before they are ready infuses them with spirituality just like a bris milah is given to a child before the age of chinuch because it infuses him with spirituality. <ref>[http://www.aish.com/jl/jewish-law/daily-living/4-Children-and-Halacha.html Rabbi Shraga Simmons] </ref><br />
#The gemara writes that the reason why children were also supposed to assemble at hakhel was to ‘bring reward to those who brought them’. Tosafot comments that this is the source for bringing children to shul.<ref>Chagigah 3a</ref><br />
#The Shla hakadosh was frustrated by people who brought kids to shul who were not yet old enough to be in shul without making disruptions and bothering the shul. This will leave an impression on the child and he will feel distaste towards the shul as an adult because of it. <ref>Mishnah Berurah 98:3 who quotes the Shla Hakadosh:</ref><br />
#The Mishna Berura writes that one shouldn’t daven with a young child in front of himm as the child will likely distract him.<ref>Mishna Berura 96:4</ref><br />
#The Shulchan Aruch writes that children should listen to the megilla being read on Purim. The Mishna Berura writes that this is only applicable to children who have reached the age of chinuch. The Chafetz Chaim bemoans the unfortunate reality that many parents bring their younger children who disturb everyone else. <ref>The Shulchan Aruch (OC 689:1-3)</ref><br />
#One should not kiss a young child in shul.<ref>Rama O.C. 98:1 quoting from the Sefer Chasidim 255</ref><br />
<br />
==A Kohen Becoming Tamei==<br />
<br />
#Hacham Ovadia Yosef says a kohen’s wife who is pregnant while she knows it's a male is allowed to go to cemeteries while pregnant because the fetus is considered to be a part of the mother. <ref>dailyhalacha.com</ref> Rav Elyashiv says that a kohen’s wife who is giving birth to a male needs to make sure the hospital is one where the child won't become tamei after being born. <ref>dailyhalacha.com</ref><br />
#A kohen must never become Tamei, so as a baby it is the parent's responsibility to keep the baby from being near dead bodies.<ref>dinonline.org</ref><br />
#Once the Kohen is old enough and mature enough to be taught the obligation of not becoming tamei the responsibility to keep the child from becoming Tamei falls off the parents and on the child <ref>dinonline.org</ref><br />
<br />
==Shabbat==<br />
===Kiddush and Havdalah===<br />
<br />
#When a child is able to understand when it is Shabbat, then he or she must hear kiddush and havdalah. Understanding that it is Shabbos does not mean that he or she only says good shabbos and that’s all; rather a kid must understand that it’s the 7th day and it’s the rest day and not a day to do work. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#When a child is of that age, parents must make sure to call the child to the table to hear kiddush. <ref>Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
#If a child goes to sleep before hearing havdallah or Kiddush and it is past the child’s normal bedtime, it is not necessary to wake him or her up for Havdalah. <ref>Rav Shlomo Zalman Aurebach as cited in Rabbi Dovid Ostroff, The Shabbos Weekly</ref><br />
<br />
===Melacha on Shabbat===<br />
<br />
#On shabbat, a parent cannot tell a kid to do melacha<br />
#According to one opinion, you can have a child do melacha for you if it is only an issur derabanan<ref>Turei Zahav as cited in A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer</ref> According to most opinions you may not ask a child to do a melacha for you under any circumstances even melacha derabanan. <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#Even though one cannot ask a child to do melacha, if a young child is playing with a toy that makes noise on shabbat, you don’t have to tell the kid to stop if he is too young to understand the laws of shabbat <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
#But, if a kid is old enough to understand which actions are forbidden and which are allowed to do on shabbat, then you must stop him from doing melacha <ref>A Parent's Guide to Teaching Children Mitzvot: A Halachic Guide By: Samuel Singer </ref><br />
<br />
==Holidays==<br />
===The Seder===<br />
<br />
#The age a child should be kept up for the whole pesach seder is when he can fully understand the mitzvah and the story of Egypt. This of course varies depending on how the child matures, but for most it is between age 5-7.<ref>Shulchan Aruch Orech Chaim 472:15. Shulchan Aruch Harav 472:25</ref><br />
#A child should drink the four cups when he can understand, even just a little bit, the story of Egypt; he does not, however, need to drink the same amount as an adult but rather a child-size cheek full <ref>The Laws of Pesach on www.neveh.org </ref><br />
<br />
===Lulav===<br />
<br />
#Children are chayav to perform the mitzvah of lulav when they are able to shake the lulav <ref>Gemara sukkah 42a</ref><br />
#The Turei Zahav says that a parent should buy his son his own set of lulav if he is able to do it, and the father has the financial means to do it.<br />
#if you are going to buy your child a lulav, it is preferable, if they are going to make a bracha on it, that it be kosher. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.53. Print.</ref><br />
#Although the lulav should be kosher, according to some, on the first day of Sukkot a child does not have to own his lulav like adults do. According to others, a child should also use a lulav that he owns. Therefore, the child should use the lulav after all adults have used the lulav, because a child can acquire a lulav from an adult, but cannot transfer it back to the adult’s ownership.<ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991.59. Print.</ref><br />
#The child is not able to give back the lulav because he is unable to understand the practices of business enough to give back the lulav. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 53 . Print.</ref><br />
#You can have your child use the non-kosher set of lulav but you do not fulfill the mitzvah of chinuch. <ref>"Sukkot." A Parent's Guide to Teaching Children Mizvot. Hoboken: Ketav House, 1991. 61-63. Print.</ref><br />
<br />
===Fasting===<br />
<br />
#There is a minhag for a boy to fast 3 fasts prior to his Bar Mitzvah.<ref>Rav Nevinsal (B'Yitzchak Yikare 550:1) comments that the minhag ashkenaz is for a boy to fast 3 times prior to his bar mitzvah, though he doesn't know the basis for this minhag.</ref><br />
<br />
==Torah Study==<br />
<br />
#The Torah study of pure children is very precious before Hashem and it provides spiritual protection to the whole world.<ref>The Gemara Shabbat 119a quotes Reish Lakish as saying that the world stands on the merit of the children's torah study. Furthermore, says the Gemara, a city which doesn't have its children studying Torah is going to be destroyed.</ref><br />
<br />
==Chinuch Attitude==<br />
<br />
#A life devoted to Hashem is the most pleasurable and fulfilling one. Therefore, the Chinuch stage must be pleasing and joyful for children. The proper attitude and approach for children to learn is through "Darchei No'am" (pleasant ways). <ref>Rambam in his introduction to Perek Chelek elaborates on how a child should be given sweets to encourage him to learn, as he gets older he should be given bigger prizes until eventually he will appreciate the value of the Torah itself and be motivated to learn it for no other reason </ref><br />
#A parent and/or teacher should generally be careful not to be excessively forceful. There are several cases where Talmudic personalities praised their behavior of not being "makpid"(strict) in their home over their wives and children even though they lived a life filled with mitzvot <ref>Gitin 7a</ref><br />
#The gedolim have all agreed that hitting children in the name of chinuch is forbidden.<ref>Rav Wolbe in Biyan Uzeriya Bechinuch. Rav Kook in Ayn Ayah Brachot 7a:70</ref><br />
<br />
==Feeding a Child Something Forbidden==<br />
<br />
#It is forbidden to feed a child something that is forbidden, whether it is forbidden from the Torah or rabbinically.<ref>The Rambam Machalot Asurot 17:27 holds that it is forbidden to feed a child something forbidden whether that prohibition is from the Torah or rabbinic. The Rashba responsa 1:92 argues that it is permitted as long as it is only rabbinic yet he cautioned that he didn't rule like that in practice. Ran Yoma 1a quotes the Rashba. The Shulchan Aruch 343:1 holds like the Rambam.</ref><br />
#It is permitted to feed a baby milk an hour after they finished eating meat even though the minhag is to not to have milk after meat for several hours.<ref>Chelkat Yakov YD 1:16 is lenient to permit a baby to drink milk after eating meat since it is only a minhag and since a minhag is based on a vow it a child's vows aren't effective. However, he limits this leniency to this context and only permits in conjunction with the fact that a baby is considered like a choleh shein bo sakana if they need to drink milk for health. Yabia Omer YD 1:4 is lenient after an hour but adds that perhaps there's no prohibition of feeding a child something forbidden if it is only an external prohibition and not a prohibition of the food itself.</ref><br />
#Many poskim are lenient even for Ashkenazim to feed a child who needs to eat kitniyot on Pesach for health reasons since it is only a minhag.<ref>Shem Aryeh EH 95 writes that there's no issue with feeding a child below chinuch something (latfiso byadayim) that is only a chumra and not even a rabbinic prohibition. He is writing about not eating dried fruits on Pesach which was a certain minhag. The Sdei Chemed Chametz Umatzah 6:6 quotes it regarding Kitniyot. Siach Yitzchak responsa 210 agrees. Yechave Daat 1:9 agrees. He quotes Kol Mevaser 778, Agudat Ezov 12 who also agree that there's no prohibition of feeding a child something that's only a minhag. Agudat Ezov is lenient even with bishul akum. Sdei Chemed Asifat Zekenim Bishul Goyim 15 quotes that.</ref><br />
#Putting a diaper on a baby on Shabbat that has a color strip which changes colors when the baby goes to the bathroom is permitted.<ref>Rav Nissim Karelitz in Chut Shani Shabbat v. 4 p. 287 writes that it is permitted to put a diaper on a baby that is going to change colors when the baby goes to the bathroom and it isn't considered causing your baby to do a melacha of coloring on Shabbat. The reason is that when the diaper is put on there's no change and when the baby goes to the bathroom he is mitasek and there's no issue of causing your child to do a melacha as a mitasek.</ref><br />
#Feeding your child a cookie with letters on it on Shabbat is permitted.<ref>Mishna Brurah on 340:3 writes that it is permitted to give your child a cookie with letters on it even though for an adult it is forbidden to eat it since it will erase the letters. Chut Shani Shabbat v. 4 p. 293 explains that it is permitted since erasing the letters is at worst derabbanan and also some poskim permit it altogether. Also, there's no problem of causing your child to do something forbidden if it is a pesik reisha unless the child realizes that he's doing it for the benefit of the child.</ref><br />
<br />
==Sources==<br />
<references /><br />
[[Category:Lifecycles]]</div>Aaschreihttps://halachipedia.com/index.php?title=Halachos_for_Educators&diff=23923Halachos for Educators2019-08-06T00:24:08Z<p>Aaschrei: </p>
<hr />
<div>Jews from time immemorial placed a tremendous importance on teaching Jewish children Torah because it is the key to the future of the Jewish people.<ref>Rabbi Jonathan Sacks in Lessons in Leadership Parshat Bo p. 74 cited by [https://www.ou.org/torah/parsha/rabbi-rosner-on-parsha/bo-5779/v Rabbi Rosner Bo 5779]</ref><br />
==Importance of Teaching==<br />
<br />
#The primary obligation is teaching Torah and learning Torah is a necessary step in order to teach.<ref>Gemara Brachot 14b, Gemara Bava Kama 17a, Ritva 14b, Pirkei Avot 4:6, Rambam Talmud Torah 1:1</ref><br />
#It is extremely important that children learn Torah and we shouldn't stop them from learning in order to fulfill another mitzvah. We shouldn't interrupt children learning Torah to participate in the building of the bet hamikdash.<ref>Gemara Shabbat 119b, Shulchan Aruch Y.D. 245:13</ref><br />
#We excommunicate a city in order to ensure that it has an educator.<ref>Shulchan Aruch Y.D. 245:7 and if the city still refuses, we destroy the city.</ref><br />
<br />
==Who can be a Teacher==<br />
<br />
#A single man can't be a teacher since he might become secluded with the mothers of the children he is teaching whether he is teaching girls or boys.<ref>Shulchan Aruch E.H. 22:20. See Pitchei Teshuva 22:13 who writes that some questioned the minhag to have a single man as a teacher.</ref> A married man can be a teacher even if he is another city.<ref>Chelkat Mechokek 22:21 states that even for a married man if the man's husband is outside the city it is a problem of yichud in case the mothers of the children come. Bet Shmuel 22:22 agrees. However, Pitchei Teshuva 22:13 cites Rabbi Akiva Eiger who cites Lechem Rav 4 who is lenient if the male teacher is married even if his wife is in another city.</ref><br />
#A woman can't be a teacher since she might become secluded with the fathers of the children he is teaching whether he is teaching girls or boys.<ref>Shulchan Aruch E.H. 22:20</ref><br />
<br />
===Need for Teachers===<br />
<br />
#There shouldn't be more than twenty five students for one teacher. If that teacher has an assistant he could have up to forty students.<ref>Shulchan Aruch Y.D. 245:15 rules that there shouldn't be more than twenty five students per teacher. If there is between twenty five and forty there needs to be a teacher with another assistant.</ref> However, primarily it depends on the situation.<ref>The Shach 245:10 writes that it all depends on the situation, the quality of the teacher and students.</ref><br />
#A teacher who doesn't teach properly, is lazy in his work, or take another job that impedes his performance is cursed because he is doing Hashem's work deceitfully. Therefore, it is important to only appoint a teacher that is God fearing, who is skilled in language and be careful.<ref>Shulchan Aruch Y.D. 245:17</ref><br />
#A teacher isn't supposed to be awake at night so that he isn't tired for work. He can't fast or deprive himself of food or drink since doing so will cause him not to teacher well. <ref>Rama Y.D. 245:17</ref><br />
#It is important to get the best teacher of Torah and it is therefore permitted to replace one teacher with a better one.<ref>Shulchan Aruch Y.D. 245:18</ref><br />
#If there is a teacher who can read more quickly and another teacher who is more careful they should appoint the teacher that is more careful.<ref>Shulchan Aruch Y.D. 245:19</ref><br />
<br />
==Speaking in a Way that the Students Understand==<br />
Rav Volbe on Parsha Ki Tisa<br />
==Teachers who Don't Prepare Properly==<br />
Yirmiyahu 48:10, Rambam Talmud Torah 2:4<br />
==Speaking Lashon Hara about Students==<br />
See [[Lashon Hara]] page.<br />
==Charging Tuition==<br />
See [[Laws_of_Learning_Torah#Teaching_Torah]]<br />
===Obligation of Parents and Grandparents===<br />
===Obligation of Community===<br />
<br />
==Related Links==<br />
<br />
#[[Laws of Learning Torah]]<br />
<br />
==Sources==<br />
<references /></div>Aaschreihttps://halachipedia.com/index.php?title=Kohanim_Not_Becoming_Tameh&diff=23911Kohanim Not Becoming Tameh2019-08-05T01:24:59Z<p>Aaschrei: </p>
<hr />
<div>==What Kind of Tumah==<br />
<br />
#A male kohen cannot come into contact, carry, or be under the same roof with a human corpse.<ref>Shulchan Aruch Y.D. 369:1</ref><br />
##Even if a kohen is in a separate room, there is still a problem if the corpse may pass through the room the kohen is in.<ref>Shulchan Aruch Y.D. 371:4 based on Mishna Ohalos 7:3. Rashi in Beitzah 38a s.v. deorata says this is a halacha l'Moshe MiSinai. However, in Beitzah 10a s.v. kulam says it is a rabbinic decree and this is how the Shach Y.D. 371:8</ref><br />
###One can plan to take the corpse out one exit and then only that exit is tamay and the kohen can be by any other exit.<ref>Aruch HaShulchan Y.D. 371:22 quoting from Mishna Ohalos 7:3</ref><br />
##A kohen may not come into contact with the amputated limb of a person [including even if it was amputated from his own body].<ref>Pitchei Teshuvah Y.D. 369:2 quoting from Noda Beyehuda Tinyana Y.D. 209</ref><br />
#Some allow a kohen to be under the same roof as a non-Jewish corpse, but ideally we try to be strict.<ref>Rambam Hilchot Avel 3:3 rules a gentile does not give off Tumat Ohel, and hence it is permitted to step on the grave of non-Jew. However, Tosfot Bava Metzia 114 rules that gentiles give off tumat Ohel. See Birkeiy Yosef 372; Aruch Hashulchan 372:5. Shulchan Aruch Y.D. 372:2 says it is proper to be strict and the Rama quotes those who are lenient, but says it is appropriate to be strict. Shach Y.D. 372:4 says that even those who are lenient about tumas ohel, prohibit touching or lifting a non-Jewish corpse. Hagos Maymonios Hilchos Avel 3:2 quotes the Yerayim that a kohen does not have to avoid these forms of tumah by a non-Jewish corpse. </ref><br />
#Some allow a kohen to come into contact with metal which has come into contact with a corpse.<ref>Rama Y.D. 369:1 quoting from the Shut HaRashba 1:476 that there is an argument about this point, but we are customarily lenient. Tosfot (Nazir 54b s.v. ta shema) quotes two opinions on this matter. </ref> Others are strict.<ref>Shach Y.D. 369:3</ref><br />
#Sefardim do not allow a kohen to be under the same roof as a ''goses.''<ref>Shulchan Aruch Y.D. 370:1. Shach Y.D. 370:4 says this is not as serious as an actual corpse, but notes that others disagree</ref> Ashkenazim agree that this should be avoided , but strictly it is permitted.<ref>Rama Y.D. 370:1</ref> <br />
##If there is a chance the kohen can save the person, then he should come to help.<ref>Pischay Teshuva Y.D. 370:1 quotes the Teshuvot Beis Yaakov who is strict, but strongly disagrees</ref><br />
#In cases of a pressing need, a kohen is allowed to visit someone who is sick in the hospital outside of Israel.<ref>Rav Moshe Feinstein (Igrot Moshe Y.D. 2:166) says we can follow the majority that any corpse or limbs will be of a non-Jew which strictly speaking are not mitamay b'ohel. However, he notes that you should try and find out if there are any Jewish corpses at the time as that would be a problem. See also Chelkat Yaakov, YD 215.</ref><br />
#A kohen is permitted to live outside the land of Israel.<ref>The Gemora Shabbat 15a tells us that Shimon ben Shetach decreed that outside the land of Israel has the status of tumas meis. The Shach Y.D. 369:2 and Taz Y.D. 369:4 suggest that this is a stringency that doesn't apply nowadays as the laws of tumah and tahara are not practiced. Rabbi Akiva Eiger (Y.D. 369 :1 s.v. v'chol) explains there is room to be lenient as this tumah is only Rabbinic in nature. Additionally, he suggests (s.v. HaKohen) that kohanim are relying on the minority opinion of the Ravaad that there is no issue for a Kohen to come into contact with a corpse if he is already tamay.</ref><br />
<br />
==Blocking Tumah of Corpse==<br />
<br />
#If there is a corpse in a room the tumah extends from room to room if there is an opening of a Tefach by a Tefach. If there is an opening of a Tefach square and it is completely closed off tumah doesn't extend beyond. However, if it is only partially closed off and the hole is less than a Tefach if the closing is permanent the tumah doesn't extend but if it is temporary it isn't a sufficient blockage and tumah expends.<ref>Shulchan Aruch YD 371:1</ref><br />
##Something that is susceptible to tumah, ''mikabel tumah'', does not block tumah from spreading.<ref>Rama YD 371:1. See also Tosfot Shabbat 27b s.v. v'ain quoting from Mishna Ohalot 8 quoted by the Rambam Hilchot tumat meit 13.<br />
There is a discussion with regards to which metal is susceptible to tumah. Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that only the six metals listed in the Torah (Bamidbar 32:22) are susceptible to tumah. Tiferet Yisroel Yivakesh Daat 44 says these metals are not specific and anything malleable is included. (This may relate to the argument surrounding [[#Air Travel| Air Travel]])</ref> Anything attached to the ground isn't mekabel tumah for these purposes.<ref>Taharat Kohanim 371:19 quoting Kehilat Yakov Taharot 25</ref><br />
#A closed door is considered a permanent blockage of tumah.<ref>Rav Hershel Schachter ([https://www.yutorah.org/sidebar/lecture.cfm/810180/rabbi-hershel-schachter/shiur-77-shabbos-ohel-zaruk/ Shabbat Shiur 77 min 6]) explained that a door which has a crack underneath the door tumah can travel from the room to the hallway through tumat ohel since the door isn't always closed. Neeyim Zemirot p. 49 writes that a door can be a stimah olamit but if it is metal there's room to be machmir since it is mekabel tumah. Avnei Nezer OC 293:7 holds that a door is a stimah forever but struggles to prove this. Taharat Hakohanim 371:14 quotes the Avnei Nezer as primary. <br />
Taz Y.D. 371:3 suggests that doors cannot block tumah as they are only able to stand because of their metal hinges which are mekabel tumah. However the Shach (Nekudos HaKesef) strongly disagrees as he views the doors and hinges as one unit and therefore, they can block tumah.</ref><br />
#If something that would usually block tumah is flying through the air (''ohel zaruk''), it is unable to block the tumah.<ref>Tosfos Eiruvin 30b s.v. Umar. Rambam Hilchot Tumat Meit 11:5. The Magid Mishna Hilchot Eiruvin 6:17 quotes the Rashba who seems to say that in certain cases it would still be considered an ohel and capable of blocking tumah. This is based on the opinion of Rabbi Yehuda (Mishna Eiruvin 26b - 27a) that a kohen can have his eiruv in a cemetery. Rashi 27a s.v. lchutz says this means he can be carried into the cemetery in a box or brought in a wagon.</ref><br />
<br />
==Alerting a Kohen of Tumah==<br />
<br />
#If a kohen is sleeping in a house where there is a corpse you should wake him up to tell him to leave. If he isn't wearing clothing, first tell him to just come out of the house and he'll get dressed, and only then tell him about the corpse.<ref>Rama YD 372:1. The Shach Y.D. 372:2 says that this is only true by tumas ohel deoritta. Noda BiYehuda (Dagul Mirvavah Y.D. 372 s.v. im kvar) argues that this should not be an issue as once you are under the same roof as the corpse, it is not an issue deoritta to remain there. </ref><br />
<br />
==Minor Kohen==<br />
<br />
#One is forbidden to cause a minor kohen to come into contact with a corpse.<ref>Shulchan Aruch 373:1 based on Yevamot 114a based on Vayikra 21:1. Shach 373:1 discusses if the child reaches the age of chinuch then some say you should stop him from coming into contact with a corpse. Mishna Berura O.C. 343:3 says that the father must stop a child if he has reached the age of Chinuch</ref><br />
#Some permit a minor kohen from coming into contact with the corpse of a relative,<ref>Vayikra 21:2 says that a kohen is generally allowed to come into contact with the corpse of one of the following seven relatives: spouse, mother, father, brother, sister, son, daughter.</ref> but others prohibit it.<ref>Pitchay Teshuva Y.D. 373:1 explains that a minor is not obligated in aveilut, so perhaps he is not permitted to come into contact with the corpse. On the other hand, perhaps the chinuch is for when he is older, and he will be able to come into contact with the corpse when he is older.</ref><br />
#A pregnant kohen is allowed to come into contact with a corpse.<ref>Magen Avraham O.C. 343:2 says it is permitted because the baby is absorbed within the mother (tahara belua)<br />
Mishna Berura O.C. 343:3 and Shach Y.D. 373:1 quote the Rokeach that it is a double doubt, maybe it is a girl and even if it is a boy, it may be a stillborn. Rav Schachter (Ikvay Hatzon Siman 35:4) quotes Achiezer 3:65:5-6 that tahara belua is not enough to help the kohen. As the prohibition upon a kohen is not simply not to become tamay, but not to come close to a corpse.<br />
Rav Nissan Karalitz (Chut Shani 1 at the end of the sefer 4) says you don't need to find out the gender as Pitchay Teshuva Y.D. 110:35 that if you can only solve one doubt, then there is no obligation to do so.</ref><br />
<br />
==Exceptions==<br />
<br />
#A kohen has a mitzvah to become tamay to his relatives.<ref>Rambam Hilchos Aveilut 2:6</ref><br />
##For non-relatives, a kohen may stand outside the funeral home if the body is found inside.<ref>Rama 371:5</ref> The kohen may join the procession staying four [[Amot|''amot'']] away and avoiding being under the same roof as the corpse.<ref>Shulchan Aruch Y.D. 371:5</ref><br />
##The kohen can only become tamay for the sake of his relative until the burial is completed.<ref>Shulchan Aruch Y.D. 373:6</ref><br />
##If the deceased relative is not whole<ref>Nitei Gavriel 130:29 quotes some who consider an internal organ as an incomplete body and others who say it is still considered complete. Shut Maharam Shick Y.D. 359, Igrot Moshe Y.D. 251, and Tzitz Eliezer 9:48 are lenient as an internal limb missing doesn't effect the appearance of the relative. Chazon Ish Y,D, 210, Shevet HaLevi 3:161 and 6:244, and Mishna Halachot 3:191 are strict</ref> (i.e. missing a limb) some prohibit the kohen from becoming tamay,<ref>Shulchan Aruch Y.D. 373:9</ref> others limit this to a body part that went missing after death.<ref>Yeish Omrim in Shulchan Aruch Y.D. 373:9. Shach Y.D. 373:14 says that if it happens at the time of death, it would be prohibited for the kohen to become tamay to this relative.<br />
<br />
Nitei Gavriel 130:28:44 says when necessary can rely on this lenient opinion. </ref><br />
#Some limit coming in contact with the corpse to when you are helping with the burial,<ref>Rama Y.D. 373:5 says one should be strict about this matter. Accordingly, Shevet HaLevi 9:251 says if it is possible when taking a corpse to Israel, a kohen should fly on a different flight then his deceased relative.</ref> but others do not limit the kohen from contact with the corpse of the relative at all.<ref>Shach in Nekudas Hakesef 373:5. Accordingly, Chazon Ovadia, Aveilut, vol. 2, p. 51. allows a kohen can accompany the body of a relative on the plane for burial in Israel. Nitei Gavriel 130:24 allows the kohen to be in the same room as the corpse of a relative during the eulogies. </ref><br />
##A kohen must be careful when burying his relative not to come into contact with or under the same roof as other graves.<ref>Shulchan Aruch Y.D. 373:7 suggests having kohanim buried at the edge of a cemetery. </ref> For Ashkenazim this is limited to on the way out of the cemetery, but while a kohen is dealing with the burial of the corpse of a relative, he may come into contact with other corpses.<ref>Rama Y.D. 373:7. If this was not arranged, and a kohen's relative is being buried among other graves in a way that the kohen will have to become tamay after burying his relative, Rav Moshe Feinstein (Igrot Moshe Y.D. 1:249) allows the kohen to attend the burial. </ref><br />
#A kohen who is in contact with a corpse can come into contact with another corpse (''mosif tumah al tumato'').<ref>Rambam Hilchot Nezeirut 5:17. The Raavad argues that the same is true even if the kohen is still tamay and no longer in contact with a corpse. Therefore, nowadays, when all kohanim are tamay, there is no issue coming in contact with a corpse. Rav Moshe Feinstein (Igrot Moshe Y.D. 3:155) says that nobody has the ability anymore to say we can follow the opinion of the Raavad. Pitchay Teshuva 372:9 says that we don't follow the Raavad. Additionally, he adds that the Raavad may just mean that there is no punishment, but it is still prohibited for a tamay kohen to come in contact with a corpse. Rav Schachter (Ikvay Hatzon Siman 35:3) says the Raavad only means that one can continue to come into contact with a corpse that day as there is no delay in the purification process</ref><br />
<br />
==Air Travel==<br />
<br />
#Some prohibit a kohen from flying on a plane with a corpse in the baggage compartment.<ref>Igrot Moshe, YD 2:164; Chelkat Yaakov YD 213; Teshuvot V’hanhagot 1:678. See also Teshuvot V’hanhagot 3:347.</ref> Other authorities are lenient,<ref>Shema Shlomo, YD 6:18:5.<br />
Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that if planes are not made one of the six metals mentioned in the Torah (Bamidbar 32:22), the baggage section would block tumah from spreading to the passengers on the plane. Rav Schachter (Ikvay Hatzon Siman 35) notes that this idea of Rav Moshe is not agreed upon. Additionally, he notes that a plane while flying would be considered an [[#Blocking Tumah of Corpse| ohel zaruk]] and would not block tumah.</ref> especially in extenuating circumstances.<ref>Teshuvot V’hanhagot 2:569; She’arim Metzuyanim B’halacha 202:8; V’harim Hacohen 3:63. See also Even Yisrael 9:124.</ref><br />
#A Kohen need not worry that his flight might fly over cemeteries.<ref>Chelkat Yaakov, YD 209–12.<br />
<br />
Rav Schachter (Ikvay Hatzon Siman 35:1) notes that once the plane is above the clouds, there is no issue of flying over a grave as the language of chazal (Mishna Ohalot Perek 9) is that tumat meit goes up until the sky. Once you are above the clouds, there is no issue as you are out of range of the tumah. Even when the plane is below the clouds, Rav Schachter (Ikvay Hatzon Siman 35:11) suggests there is no prohibition. He explains that the problem isn't the tumah per-say, but coming close to a corpse. When one is flying on a plane, and there is a corpse below, even though the kohen may become tamay, he did not come close to the corpse, so it is permitted. This idea is seen in Avhiezer 3:65:5-6 and Rav Elchanan Wasserman (Kovetz Shearim 2:41).</ref><br />
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==Medical School==<br />
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#A kohen is not allowed to attend medical school.<ref>Rav Moshe Feinstein (Igrot Moshe Y.D. 3:155) says that in medical school you are faced with being in the same room and often forced to touch a cadaver which is a problem for kohanim. He rejects the idea that kohanim nowadays are tamay, so there is no issue to continue to come into contact with a corpse. Additionally, a life threatening situation requires one to help in anyway that he can, but does not require him to go and learn medicine, so that he can help in the future. Plus, there are many other doctors and there is no need for the kohen to become a doctor.<br />
<br />
Rav Schachter (Ikvay Hatzon 35:10 and Peninay HaRav 256) quotes those that suggest a kohen can go to medical school using the following idea. A kohen can hold onto a metal object that came into contact with a corpse, and while still holding onto this object, he can touch a corpse. He suggests that this would be permitted as it is mosif tumah al tumato. Rav Schachter rejects this as the issue is not becoming tamay, but coming close to a corpse. The reason a kohen can touch the metal is that it is not coming close to a corpse, so of course it doesn't allow him to touch a corpse. </ref><br />
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==Links==<br />
<br />
#See [https://www.halachipedia.com/index.php?title=Kohanim_Flying_on_a_Plane#Kohanim:_Air_Travel Kohanim Flying on a Plane]<br />
#See [https://shulchanaruchharav.com/halacha/chapter-9-kohen-attending-a-funeral-or-burial/#_ftn27 article by Rabbi Yaakov Goldstein]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Ritual Practices]]</div>Aaschreihttps://halachipedia.com/index.php?title=Kohanim_Not_Becoming_Tameh&diff=23910Kohanim Not Becoming Tameh2019-08-05T01:23:06Z<p>Aaschrei: </p>
<hr />
<div>==What Kind of Tumah==<br />
<br />
#A male kohen cannot come into contact, carry, or be under the same roof with a human corpse.<ref>Shulchan Aruch Y.D. 369:1</ref><br />
##Even if a kohen is in a separate room, there is still a problem if the corpse may pass through the room the kohen is in.<ref>Shulchan Aruch Y.D. 371:4 based on Mishna Ohalos 7:3. Rashi in Beitzah 38a s.v. deorata says this is a halacha l'Moshe MiSinai. However, in Beitzah 10a s.v. kulam says it is a rabbinic decree and this is how the Shach Y.D. 371:8</ref><br />
###One can plan to take the corpse out one exit and then only that exit is tamay and the kohen can be by any other exit.<ref>Aruch HaShulchan Y.D. 371:22 quoting from Mishna Ohalos 7:3</ref><br />
##A kohen may not come into contact with the amputated limb of a person [including even if it was amputated from his own body].<ref>Pitchei Teshuvah Y.D. 369:2 quoting from Noda Beyehuda Tinyana Y.D. 209</ref><br />
#Some allow a kohen to be under the same roof as a non-Jewish corpse, but ideally we try to be strict.<ref>Rambam Hilchot Avel 3:3 rules a gentile does not give off Tumat Ohel, and hence it is permitted to step on the grave of non-Jew. However, Tosfot Bava Metzia 114 rules that gentiles give off tumat Ohel. See Birkeiy Yosef 372; Aruch Hashulchan 372:5. Shulchan Aruch Y.D. 372:2 says it is proper to be strict and the Rama quotes those who are lenient, but says it is appropriate to be strict. Shach Y.D. 372:4 says that even those who are lenient about tumas ohel, prohibit touching or lifting a non-Jewish corpse. Hagos Maymonios Hilchos Avel 3:2 quotes the Yerayim that a kohen does not have to avoid these forms of tumah by a non-Jewish corpse. </ref><br />
#Some allow a kohen to come into contact with metal which has come into contact with a corpse.<ref>Rama Y.D. 369:1 quoting from the Shut HaRashba 1:476 that there is an argument about this point, but we are customarily lenient. Tosfot (Nazir 54b s.v. ta shema) quotes two opinions on this matter. </ref> Others are strict.<ref>Shach Y.D. 369:3</ref><br />
#Sefardim do not allow a kohen to be under the same roof as a ''goses.''<ref>Shulchan Aruch Y.D. 370:1. Shach Y.D. 370:4 says this is not as serious as an actual corpse, but notes that others disagree</ref> Ashkenazim agree that this should be avoided , but strictly it is permitted.<ref>Rama Y.D. 370:1</ref> <br />
##If there is a chance the kohen can save the person, then he should come to help.<ref>Pischay Teshuva Y.D. 370:1 quotes the Teshuvot Beis Yaakov who is strict, but strongly disagrees</ref><br />
#In cases of a pressing need, a kohen is allowed to visit someone who is sick in the hospital outside of Israel.<ref>Rav Moshe Feinstein (Igrot Moshe Y.D. 2:166) says we can follow the majority that any corpse or limbs will be of a non-Jew which strictly speaking are not mitamay b'ohel. However, he notes that you should try and find out if there are any Jewish corpses at the time as that would be a problem. See also Chelkat Yaakov, YD 215.</ref><br />
#A kohen is permitted to live outside the land of Israel.<ref>The Gemora Shabbat 15a tells us that Shimon ben Shetach decreed that outside the land of Israel has the status of tumas meis. The Shach Y.D. 369:2 and Taz Y.D. 369:4 suggest that this is a stringency that doesn't apply nowadays as the laws of tumah and tahara are not practiced. Rabbi Akiva Eiger (Y.D. 369 :1 s.v. v'chol) explains there is room to be lenient as this tumah is only Rabbinic in nature. Additionally, he suggests (s.v. HaKohen) that kohanim are relying on the minority opinion of the Ravaad that there is no issue for a Kohen to come into contact with a corpse if he is already tamay.</ref><br />
<br />
==Blocking Tumah of Corpse==<br />
<br />
#If there is a corpse in a room the tumah extends from room to room if there is an opening of a Tefach by a Tefach. If there is an opening of a Tefach square and it is completely closed off tumah doesn't extend beyond. However, if it is only partially closed off and the hole is less than a Tefach if the closing is permanent the tumah doesn't extend but if it is temporary it isn't a sufficient blockage and tumah expends.<ref>Shulchan Aruch YD 371:1</ref><br />
##Something that is susceptible to tumah, ''mikabel tumah'', does not block tumah from spreading.<ref>Rama YD 371:1. See also Tosfot Shabbat 27b s.v. v'ain quoting from Mishna Ohalot 8 quoted by the Rambam Hilchot tumat meit 13.<br />
There is a discussion with regards to which metal is susceptible to tumah. Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that only the six metals listed in the Torah (Bamidbar 32:22) are susceptible to tumah. Tiferet Yisroel Yivakesh Daat 44 says these metals are not specific and anything malleable is included. (This may relate to the argument surrounding [[#Air Travel| Air Travel]])</ref> Anything attached to the ground isn't mekabel tumah for these purposes.<ref>Taharat Kohanim 371:19 quoting Kehilat Yakov Taharot 25</ref><br />
#A closed door is considered a permanent blockage of tumah.<ref>Rav Hershel Schachter ([https://www.yutorah.org/sidebar/lecture.cfm/810180/rabbi-hershel-schachter/shiur-77-shabbos-ohel-zaruk/ Shabbat Shiur 77 min 6]) explained that a door which has a crack underneath the door tumah can travel from the room to the hallway through tumat ohel since the door isn't always closed. Neeyim Zemirot p. 49 writes that a door can be a stimah olamit but if it is metal there's room to be machmir since it is mekabel tumah. Avnei Nezer OC 293:7 holds that a door is a stimah forever but struggles to prove this. Taharat Hakohanim 371:14 quotes the Avnei Nezer as primary. <br />
Taz Y.D. 371:3 suggests that doors cannot block tumah as they are only able to stand because of their metal hinges which are mekabel tumah. However the Shach (Nekudos HaKesef) strongly disagrees as he views the doors and hinges as one unit and therefore, they can block tumah.</ref><br />
#If something that would usually block tumah is flying through the air (''ohel zaruk''), it is unable to block the tumah.<ref>Tosfos Eiruvin 30b s.v. Umar. Rambam Hilchot Tumat Meit 11:5. The Magid Mishna Hilchot Eiruvin 6:17 quotes the Rashba who seems to say that in certain cases it would still be considered an ohel and capable of blocking tumah. This is based on the opinion of Rabbi Yehuda (Mishna Eiruvin 26b - 27a) that a kohen can have his eiruv in a cemetery. Rashi 27a s.v. lchutz says this means he can be carried into the cemetery in a box or brought in a wagon.</ref><br />
<br />
==Alerting a Kohen of Tumah==<br />
<br />
#If a kohen is sleeping in a house where there is a corpse you should wake him up to tell him to leave. If he isn't wearing clothing, first tell him to just come out of the house and he'll get dressed, and only then tell him about the corpse.<ref>Rama YD 372:1. The Shach Y.D. 372:2 says that this is only true by tumas ohel deoritta. Noda BiYehuda (Dagul Mirvavah Y.D. 372 s.v. im kvar) argues that this should not be an issue as once you are under the same roof as the corpse, it is not an issue deoritta to remain there. </ref><br />
<br />
==Minor Kohen==<br />
<br />
#One is forbidden to cause a minor kohen to come into contact with a corpse.<ref>Shulchan Aruch 373:1 based on Yevamot 114a based on Vayikra 21:1. Shach 373:1 discusses if the child reaches the age of chinuch then some say you should stop him from coming into contact with a corpse. Mishna Berura O.C. 343:3 says that the father must stop a child if he has reached the age of Chinuch</ref><br />
#Some permit a minor kohen from coming into contact with the corpse of a relative,<ref>Vayikra 21:2 says that a kohen is generally allowed to come into contact with the corpse of one of the following seven relatives: spouse, mother, father, brother, sister, son, daughter.</ref> but others prohibit it.<ref>Pitchay Teshuva Y.D. 373:1 explains that a minor is not obligated in aveilut, so perhaps he is not permitted to come into contact with the corpse. On the other hand, perhaps the chinuch is for when he is older, and he will be able to come into contact with the corpse when he is older.</ref><br />
#A pregnant kohen is allowed to come into contact with a corpse.<ref>Magen Avraham O.C. 343:2 says it is permitted because the baby is absorbed within the mother (tahara belua)<br />
Mishna Berura O.C. 343:3 and Shach Y.D. 373:1 quote the Rokeach that it is a double doubt, maybe it is a girl and even if it is a boy, it may be a stillborn. Rav Schachter (Ikvay Hatzon Siman 35:4) quotes Achiezer 3:65:5-6 that tahara belua is not enough to help the kohen. As the prohibition upon a kohen is not simply not to become tamay, but not to come close to a corpse.<br />
Rav Nissan Karalitz (Chut Shani 1 at the end of the sefer 4) says you don't need to find out the gender as Pitchay Teshuva Y.D. 110:35 that if you can only solve one doubt, then there is no obligation to do so.</ref><br />
<br />
==Exceptions==<br />
<br />
#A kohen has a mitzvah to become tamay to his relatives.<ref>Rambam Hilchos Aveilut 2:6</ref><br />
##For non-relatives, a kohen may stand outside the funeral home if the body is found inside.<ref>Rama 371:5</ref> The kohen may join the procession staying four [[Amot|''amot'']] away and avoiding being under the same roof as the corpse.<ref>Shulchan Aruch Y.D. 371:5</ref><br />
##The kohen can only become tamay for the sake of his relative until the burial is completed.<ref>Shulchan Aruch Y.D. 373:6</ref><br />
##If the deceased relative is not whole<ref>Nitei Gavriel 130:29 quotes some who consider an internal organ as an incomplete body and others who say it is still considered complete. Shut Maharam Shick Y.D. 359, Igrot Moshe Y.D. 251, and Tzitz Eliezer 9:48 are lenient as an internal limb missing doesn't effect the appearance of the relative. Chazon Ish Y,D, 210, Shevet HaLevi 3:161 and 6:244, and Mishna Halachot 3:191 are strict</ref> (i.e. missing a limb) some prohibit the kohen from becoming tamay,<ref>Shulchan Aruch Y.D. 373:9</ref> others limit this to a body part that went missing after death.<ref>Yeish Omrim in Shulchan Aruch Y.D. 373:9. Shach Y.D. 373:14 says that if it happens at the time of death, it would be prohibited for the kohen to become tamay to this relative.<br />
<br />
Nitei Gavriel 130:28:44 says when necessary can rely on this lenient opinion. </ref><br />
#Some limit coming in contact with the corpse to when you are helping with the burial,<ref>Rama Y.D. 373:5 says one should be strict about this matter. Accordingly, Shevet HaLevi 9:251 says if it is possible when taking a corpse to Israel, a kohen should fly on a different flight then his deceased relative.</ref> but others do not limit the kohen from contact with the corpse of the relative at all.<ref>Shach in Nekudas Hakesef 373:5. Accordingly, Chazon Ovadia, Aveilut, vol. 2, p. 51. allows a kohen can accompany the body of a relative on the plane for burial in Israel. Nitei Gavriel 130:24 allows the kohen to be in the same room as the corpse of a relative during the eulogies. </ref><br />
##A kohen must be careful when burying his relative not to come into contact with or under the same roof as other graves.<ref>Shulchan Aruch Y.D. 373:7 suggests having kohanim buried at the edge of a cemetery. </ref> For Ashkenazim this is limited to on the way out of the cemetery, but while a kohen is dealing with the burial of the corpse of a relative, he may come into contact with other corpses.<ref>Rama Y.D. 373:7. If this was not arranged, and a kohen's relative is being buried among other graves in a way that the kohen will have to become tamay after burying his relative, Rav Moshe Feinstein (Igrot Moshe Y.D. 1:249) allows the kohen to attend the burial. </ref><br />
#A kohen who is in contact with a corpse can come into contact with another corpse (''mosif tumah al tumato'').<ref>Rambam Hilchot Nezeirut 5:17. The Raavad argues that the same is true even if the kohen is still tamay and no longer in contact with a corpse. Therefore, nowadays, when all kohanim are tamay, there is no issue coming in contact with a corpse. Rav Moshe Feinstein (Igrot Moshe Y.D. 3:155) says that nobody has the ability anymore to say we can follow the opinion of the Raavad. Pitchay Teshuva 372:9 says that we don't follow the Raavad. Additionally, he adds that the Raavad may just mean that there is no punishment, but it is still prohibited for a tamay kohen to come in contact with a corpse. Rav Schachter (Ikvay Hatzon Siman 35:3) says the Raavad only means that one can continue to come into contact with a corpse that day as there is no delay in the purification process</ref><br />
<br />
==Air Travel==<br />
<br />
#Some prohibit a kohen from flying on a plane with a corpse in the baggage compartment.<ref>Igrot Moshe, YD 2:164; Chelkat Yaakov YD 213; Teshuvot V’hanhagot 1:678. See also Teshuvot V’hanhagot 3:347.</ref> Other authorities are lenient,<ref>Shema Shlomo, YD 6:18:5.<br />
Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that if planes are not made one of the six metals mentioned in the Torah (Bamidbar 32:22), the baggage section would block tumah from spreading to the passengers on the plane. Rav Schachter (Ikvay Hatzon Siman 35) notes that this idea of Rav Moshe is not agreed upon. Additionally, he notes that a plane while flying would be considered an [[#Blocking Tumah of Corpse| ohel zaruk]] and would not block tumah.</ref> especially in extenuating circumstances.<ref>Teshuvot V’hanhagot 2:569; She’arim Metzuyanim B’halacha 202:8; V’harim Hacohen 3:63. See also Even Yisrael 9:124.</ref><br />
#A Kohen need not worry that his flight might fly over cemeteries.<ref>Chelkat Yaakov, YD 209–12.<br />
<br />
Rav Schachter (Ikvay Hatzon Siman 35:1) notes that once the plane is above the clouds, there is no issue of flying over a grave as the language of chazal (Mishna Ohalot Perek 9) is that tumat meit goes up until the sky. Once you are above the clouds, there is no issue as you are out of range of the tumah. Even when the plane is below the clouds, Rav Schachter (Ikvay Hatzon Siman 35:11) suggests there is no prohibition. He explains that the problem isn't the tumah per-say, but coming close to a corpse. When one is flying on a plane, and there is a corpse below, even though the kohen may become tamay, he did not come close to the corpse, so it is permitted. This idea is seen in Avhiezer 3:65:5-6 and Rav Elchanan Wasserman (Kovetz Shearim 2:41).</ref><br />
<br />
==Medical School==<br />
<br />
#A kohen is not allowed to attend medical school.<ref>Rav Moshe Feinstein (Igrot Moshe Y.D. 3:155) says that in medical school you are faced with being in the same room and often forced to touch a cadaver which is a problem for kohanim. He rejects the idea that kohanim nowadays are tamay, so there is no issue to continue to come into contact with a corpse. Additionally, a life threatening situation requires one to help in anyway that he can, but does not require him to go and learn medicine, so that he can help in the future. Plus, there are many other doctors and there is no need for the kohen to become a doctor.<br />
<br />
Rav Schachter (Ikvay Hatzon 35:10 and Peninay HaRav 256) quotes those that suggest a kohen can go to medical school using the following idea. A kohen can hold onto a metal object that came into contact with a corpse, and while still holding onto this object, he can touch a corpse. He suggests that this would be permitted as it is mosif tumah al tumato. Rav Schachter rejects this as the issue is not becoming tamay, but coming close to a corpse. The reason a kohen can touch the metal is that it is not coming close to a corpse, so of course it doesn't allow him to touch a corpse. </ref><br />
<br />
==Links==<br />
<br />
#See [https://www.halachipedia.com/index.php?title=Kohanim_Flying_on_a_Plane#Kohanim:_Air_Travel Kohanim Flying on a Plane]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Ritual Practices]]</div>Aaschreihttps://halachipedia.com/index.php?title=Kohanim_Not_Becoming_Tameh&diff=23888Kohanim Not Becoming Tameh2019-08-02T01:42:08Z<p>Aaschrei: </p>
<hr />
<div>==What Kind of Tumah==<br />
<br />
#A male kohen cannot come into contact, carry, or be under the same roof with a human corpse.<ref>Shulchan Aruch Y.D. 369:1</ref><br />
##Even if a kohen is in a separate room, there is still a problem if the corpse may pass through the room the kohen is in.<ref>Shulchan Aruch Y.D. 371:4 based on Mishna Ohalos 7:3. Rashi in Beitzah 38a s.v. deorata says this is a halacha l'Moshe MiSinai. However, in Beitzah 10a s.v. kulam says it is a rabbinic decree and this is how the Shach Y.D. 371:8</ref><br />
###One can plan to take the corpse out one exit and then only that exit is tamay and the kohen can be by any other exit.<ref>Aruch HaShulchan Y.D. 371:22 quoting from Mishna Ohalos 7:3</ref><br />
#Some allow a kohen to be under the same roof as a non-Jewish corpse, but ideally we try to be strict.<ref>Shulchan Aruch Y.D. 372:2 says it is proper to be strict and the Rama quotes those who are lenient, but says it is appropriate to be strict. Shach Y.D. 372:4 says that even those who are lenient about tumas ohel, prohibit touching or lifting a non-Jewish corpse. Hagos Maymonios Hilchos Avel 3:2 quotes the Yerayim that a kohen does not have to avoid these forms of tumah by a non-Jewish corpse. </ref><br />
#Ashkenazim allow a kohen to come into contact with metal which has come into contact with a corpse.<ref>Rama Y.D. 369:1 quoting from the Shut HaRashba 1:476 that there is an argument about this point, but we are customarily lenient. Tosfot (Nazir 54b s.v. ta shema) quotes two opinions on this matter. </ref><br />
#Sefardim do not allow a kohen to be under the same roof as a ''goses.''<ref>Shulchan Aruch Y.D. 370:1. Shach Y.D. 370:4 says this is not as serious as an actual corpse, but notes that others disagree</ref> Ashkenazim agree that this should be avoided , but strictly it is permitted.<ref>Rama Y.D. 370:1</ref> <br />
##If there is a chance the kohen can save the person, then he should come to help.<ref>Pischay Teshuva Y.D. 370:1 quotes the Teshuvot Beis Yaakov who is strict, but strongly disagrees</ref><br />
#In cases of a pressing need, a kohen is allowed to visit someone who is sick in the hospital outside of Israel.<ref>Rav Moshe Feinstein (Igrot Moshe Y.D. 2:166) says we can follow the majority that any corpse or limbs will be of a non-Jew which strictly speaking are not mitamay b'ohel. However, he notes that you should try and find out if there are any Jewish corpses at the time as that would be a problem. See also Chelkat Yaakov, YD 215.</ref><br />
#A kohen is permitted to live outside the land of Israel.<ref>The Gemora Shabbat 15a tells us that Shimon ben Shetach decreed that outside the land of Israel has the status of tumas meis. The Shach Y.D. 369:2 and Taz Y.D. 369:4 suggest that this is a stringency that doesn't apply nowadays as the laws of tumah and tahara are not practiced. Rabbi Akiva Eiger (Y.D. 369 :1 s.v. v'chol) explains there is room to be lenient as this tumah is only Rabbinic in nature. Additionally, he suggests (s.v. HaKohen) that kohanim are relying on the minority opinion of the Ravaad that there is no issue for a Kohen to come into contact with a corpse if he is already tamay.</ref><br />
<br />
==Blocking Tumah of Corpse==<br />
<br />
#If there is a corpse in a room the tumah extends from room to room if there is an opening of a Tefach by a Tefach. If there is an opening of a Tefach square and it is completely closed off tumah doesn't extend beyond. However, if it is only partially closed off and the hole is less than a Tefach if the closing is permanent the tumah doesn't extend but if it is temporary it isn't a sufficient blockage and tumah expends.<ref>Shulchan Aruch YD 371:1</ref><br />
##Something that is susceptible to tumah, ''mikabel tumah'', does not block tumah from spreading.<ref>Rama YD 371:1. See also Tosfot Shabbat 27b s.v. v'ain quoting from Mishna Ohalot 8 quoted by the Rambam Hilchot tumat meit 13.<br />
There is a discussion with regards to which metal is susceptible to tumah. Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that only the six metals listed in the Torah (Bamidbar 32:22) are susceptible to tumah. Tiferet Yisroel Yivakesh Daat 44 says these metals are not specific and anything malleable is included. (This may relate to the argument surrounding [[#Air Travel| Air Travel]])</ref> Anything attached to the ground isn't mekabel tumah for these purposes.<ref>Taharat Kohanim 371:19 quoting Kehilat Yakov Taharot 25</ref><br />
#A closed door is considered a permanent blockage of tumah.<ref>Rav Hershel Schachter ([https://www.yutorah.org/sidebar/lecture.cfm/810180/rabbi-hershel-schachter/shiur-77-shabbos-ohel-zaruk/ Shabbat Shiur 77 min 6]) explained that a door which has a crack underneath the door tumah can travel from the room to the hallway through tumat ohel since the door isn't always closed. Neeyim Zemirot p. 49 writes that a door can be a stimah olamit but if it is metal there's room to be machmir since it is mekabel tumah. Avnei Nezer OC 293:7 holds that a door is a stimah forever but struggles to prove this. Taharat Hakohanim 371:14 quotes the Avnei Nezer as primary. <br />
Taz Y.D. 371:3 suggests that doors cannot block tumah as they are only able to stand because of their metal hinges which are mekabel tumah. However the Shach (Nekudos HaKesef) strongly disagrees as he views the doors and hinges as one unit and therefore, they can block tumah.</ref><br />
#If something that would usually block tumah is flying through the air (''ohel zaruk''), it is unable to block the tumah.<ref>Tosfos Eiruvin 30b s.v. Umar. Rambam Hilchot Tumat Meit 11:5. The Magid Mishna Hilchot Eiruvin 6:17 quotes the Rashba who seems to say that in certain cases it would still be considered an ohel and capable of blocking tumah. This is based on the opinion of Rabbi Yehuda (Mishna Eiruvin 26b - 27a) that a kohen can have his eiruv in a cemetery. Rashi 27a s.v. lchutz says this means he can be carried into the cemetery in a box or brought in a wagon.</ref><br />
<br />
==Alerting a Kohen of Tumah==<br />
<br />
#If a kohen is sleeping in a house where there is a corpse you should wake him up to tell him to leave. If he isn't wearing clothing, first tell him to just come out of the house and he'll get dressed, and only then tell him about the corpse.<ref>Rama YD 372:1. The Shach Y.D. 372:2 says that this is only true by tumas ohel deoritta. Noda BiYehuda (Dagul Mirvavah Y.D. 372 s.v. im kvar) argues that this should not be an issue as once you are under the same roof as the corpse, it is not an issue deoritta to remain there. </ref><br />
<br />
==Minor Kohen==<br />
<br />
#One is forbidden to cause a minor kohen to come into contact with a corpse.<ref>Shulchan Aruch 373:1 based on Yevamot 114a based on Vayikra 21:1. Shach 373:1 discusses if the child reaches the age of chinuch then some say you should stop him from coming into contact with a corpse. Mishna Berura O.C. 343:3 says that the father must stop a child if he has reached the age of Chinuch</ref><br />
#Some permit a minor kohen from coming into contact with the corpse of a relative,<ref>Vayikra 21:2 says that a kohen is generally allowed to come into contact with the corpse of one of the following seven relatives: spouse, mother, father, brother, sister, son, daughter.</ref> but others prohibit it.<ref>Pitchay Teshuva Y.D. 373:1 explains that a minor is not obligated in aveilut, so perhaps he is not permitted to come into contact with the corpse. On the other hand, perhaps the chinuch is for when he is older, and he will be able to come into contact with the corpse when he is older.</ref><br />
#A pregnant kohen is allowed to come into contact with a corpse.<ref>Magen Avraham O.C. 343:2 says it is permitted because the baby is absorbed within the mother (tahara belua)<br />
Mishna Berura O.C. 343:3 and Shach Y.D. 373:1 quote the Rokeach that it is a double doubt, maybe it is a girl and even if it is a boy, it may be a stillborn. Rav Schachter (Ikvay Hatzon Siman 35:4) quotes Achiezer 3:65:5-6 that tahara belua is not enough to help the kohen. As the prohibition upon a kohen is not simply not to become tamay, but not to come close to a corpse.<br />
Rav Nissan Karalitz (Chut Shani 1 at the end of the sefer 4) says you don't need to find out the gender as Pitchay Teshuva Y.D. 110:35 that if you can only solve one doubt, then there is no obligation to do so.</ref><br />
<br />
==Exceptions==<br />
<br />
#A kohen has a mitzvah to become tamay to his relatives.<ref>Rambam Hilchos Aveilut 2:6</ref><br />
#Some limit coming in contact with the corpse to when you are helping with the burial,<ref>Rama Y.D. 373:5 says one should be strict about this matter. Accordingly, Shevet HaLevi 9:251 says if it is possible when taking a corpse to Israel, a kohen should fly on a different flight then his deceased relative.</ref> but others do not limit the kohen from contact with the corpse of the relative at all.<ref>Shach in Nekudas Hakesef 373:5. Accordingly, Chazon Ovadia, Aveilut, vol. 2, p. 51. allows a kohen can accompany the body of a relative on the plane for burial in Israel. </ref><br />
##A kohen must be careful when burying his relative not to come into contact with or under the same roof as other graves.<ref>Shulchan Aruch Y.D. 373:7 suggests having kohanim buried at the edge of a cemetery. </ref> For Ashkenazim this is limited to on the way out of the cemetery, but while a kohen is dealing with the burial of the corpse of a relative, he may come into contact with other corpses.<ref>Rama Y.D. 373:7. If this was not arranged, and a kohen's relative is being buried among other graves in a way that the kohen will have to become tamay after burying his relative, Rav Moshe Feinstein (Igrot Moshe Y.D. 1:249) allows the kohen to attend the burial. </ref><br />
#A kohen who is in contact with a corpse can come into contact with another corpse (''mosif tumah al tumato'').<ref>Rambam Hilchot Nezeirut 5:17. The Raavad argues that the same is true even if the kohen is still tamay and no longer in contact with a corpse. Therefore, nowadays, when all kohanim are tamay, there is no issue coming in contact with a corpse. Rav Moshe Feinstein (Igrot Moshe Y.D. 3:155) says that nobody has the ability anymore to say we can follow the opinion of the Raavad. Pitchay Teshuva 372:9 says that we don't follow the Raavad. Additionally, he adds that the Raavad may just mean that there is no punishment, but it is still prohibited for a tamay kohen to come in contact with a corpse. Rav Schachter (Ikvay Hatzon Siman 35:3) says the Raavad only means that one can continue to come into contact with a corpse that day as there is no delay in the purification process</ref><br />
<br />
==Air Travel==<br />
<br />
#Some prohibit a kohen from flying on a plane with a corpse in the baggage compartment.<ref>Igrot Moshe, YD 2:164; Chelkat Yaakov YD 213; Teshuvot V’hanhagot 1:678. See also Teshuvot V’hanhagot 3:347.</ref> Other authorities are lenient,<ref>Shema Shlomo, YD 6:18:5.<br />
Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that if planes are not made one of the six metals mentioned in the Torah (Bamidbar 32:22), the baggage section would block tumah from spreading to the passengers on the plane. Rav Schachter (Ikvay Hatzon Siman 35) notes that this idea of Rav Moshe is not agreed upon. Additionally, he notes that a plane while flying would be considered an [[#Blocking Tumah of Corpse| ohel zaruk]] and would not block tumah.</ref> especially in extenuating circumstances.<ref>Teshuvot V’hanhagot 2:569; She’arim Metzuyanim B’halacha 202:8; V’harim Hacohen 3:63. See also Even Yisrael 9:124.</ref><br />
#A Kohen need not worry that his flight might fly over cemeteries.<ref>Chelkat Yaakov, YD 209–12.<br />
<br />
Rav Schachter (Ikvay Hatzon Siman 35:1) notes that once the plane is above the clouds, there is no issue of flying over a grave as the language of chazal (Mishna Ohalot Perek 9) is that tumat meit goes up until the sky. Once you are above the clouds, there is no issue as you are out of range of the tumah. Even when the plane is below the clouds, Rav Schachter (Ikvay Hatzon Siman 35:11) suggests there is no prohibition. He explains that the problem isn't the tumah per-say, but coming close to a corpse. When one is flying on a plane, and there is a corpse below, even though the kohen may become tamay, he did not come close to the corpse, so it is permitted. This idea is seen in Avhiezer 3:65:5-6 and Rav Elchanan Wasserman (Kovetz Shearim 2:41).</ref><br />
<br />
==Medical School==<br />
<br />
#A kohen is not allowed to attend medical school.<ref>Rav Moshe Feinstein (Igrot Moshe Y.D. 3:155) says that in medical school you are faced with being in the same room and often forced to touch a cadaver which is a problem for kohanim. He rejects the idea that kohanim nowadays are tamay, so there is no issue to continue to come into contact with a corpse. Additionally, a life threatening situation requires one to help in anyway that he can, but does not require him to go and learn medicine, so that he can help in the future. Plus, there are many other doctors and there is no need for the kohen to become a doctor.<br />
<br />
Rav Schachter (Ikvay Hatzon 35:10 and Peninay HaRav 256) quotes those that suggest a kohen can go to medical school using the following idea. A kohen can hold onto a metal object that came into contact with a corpse, and while still holding onto this object, he can touch a corpse. He suggests that this would be permitted as it is mosif tumah al tumato. Rav Schachter rejects this as the issue is not becoming tamay, but coming close to a corpse. The reason a kohen can touch the metal is that it is not coming close to a corpse, so of course it doesn't allow him to touch a corpse. </ref><br />
<br />
==Links==<br />
<br />
#See [https://www.halachipedia.com/index.php?title=Kohanim_Flying_on_a_Plane#Kohanim:_Air_Travel Kohanim Flying on a Plane]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Ritual Practices]]</div>Aaschreihttps://halachipedia.com/index.php?title=Kohanim_Not_Becoming_Tameh&diff=23887Kohanim Not Becoming Tameh2019-08-02T01:38:34Z<p>Aaschrei: </p>
<hr />
<div>==What Kind of Tumah==<br />
<br />
#A male kohen cannot come into contact, carry, or be under the same roof with a human corpse.<ref>Shulchan Aruch Y.D. 369:1</ref><br />
##Even if a kohen is in a separate room, there is still a problem if the corpse may pass through the room the kohen is in.<ref>Shulchan Aruch Y.D. 371:4 based on Mishna Ohalos 7:3. Rashi in Beitzah 38a s.v. deorata says this is a halacha l'Moshe MiSinai. However, in Beitzah 10a s.v. kulam says it is a rabbinic decree and this is how the Shach Y.D. 371:8</ref><br />
###One can plan to take the corpse out one exit and then only that exit is tamay and the kohen can be by any other exit.<ref>Aruch HaShulchan Y.D. 371:22 quoting from Mishna Ohalos 7:3</ref><br />
#Some allow a kohen to be under the same roof as a non-Jewish corpse, but ideally we try to be strict.<ref>Shulchan Aruch Y.D. 372:2 says it is proper to be strict and the Rama quotes those who are lenient, but says it is appropriate to be strict. Shach Y.D. 372:4 says that even those who are lenient about tumas ohel, prohibit touching or lifting a non-Jewish corpse. Hagos Maymonios Hilchos Avel 3:2 quotes the Yerayim that a kohen does not have to avoid these forms of tumah by a non-Jewish corpse. </ref><br />
#Ashkenazim allow a kohen to come into contact with metal which has come into contact with a corpse.<ref>Rama Y.D. 369:1 quoting from the Shut HaRashba 1:476 that there is an argument about this point, but we are customarily lenient. Tosfot (Nazir 54b s.v. ta shema) quotes two opinions on this matter. </ref><br />
#Sefardim do not allow a kohen to be under the same roof as a ''goses.''<ref>Shulchan Aruch Y.D. 370:1. Shach Y.D. 370:4 says this is not as serious as an actual corpse, but notes that others disagree</ref> Ashkenazim agree that this should be avoided , but strictly it is permitted.<ref>Rama Y.D. 370:1</ref> <br />
##If there is a chance the kohen can save the person, then he should come to help.<ref>Pischay Teshuva Y.D. 370:1 quotes the Teshuvot Beis Yaakov who is strict, but strongly disagrees</ref><br />
#In cases of a pressing need, a kohen is allowed to visit someone who is sick in the hospital outside of Israel.<ref>Rav Moshe Feinstein (Igrot Moshe Y.D. 2:166) says we can follow the majority that any corpse or limbs will be of a non-Jew which strictly speaking are not mitamay b'ohel. However, he notes that you should try and find out if there are any Jewish corpses at the time as that would be a problem. See also Chelkat Yaakov, YD 215.</ref><br />
#A kohen is permitted to live outside the land of Israel.<ref>The Gemora Shabbat 15a tells us that Shimon ben Shetach decreed that outside the land of Israel has the status of tumas meis. The Shach Y.D. 369:2 and Taz Y.D. 369:4 suggest that this is a stringency that doesn't apply nowadays as the laws of tumah and tahara are not practiced. Rabbi Akiva Eiger (Y.D. 369 :1 s.v. v'chol) explains there is room to be lenient as this tumah is only Rabbinic in nature. Additionally, he suggests (s.v. HaKohen) that kohanim are relying on the minority opinion of the Ravaad that there is no issue for a Kohen to come into contact with a corpse if he is already tamay.</ref><br />
<br />
==Blocking Tumah of Corpse==<br />
<br />
#If there is a corpse in a room the tumah extends from room to room if there is an opening of a Tefach by a Tefach. If there is an opening of a Tefach square and it is completely closed off tumah doesn't extend beyond. However, if it is only partially closed off and the hole is less than a Tefach if the closing is permanent the tumah doesn't extend but if it is temporary it isn't a sufficient blockage and tumah expends.<ref>Shulchan Aruch YD 371:1</ref><br />
##Something that is susceptible to tumah, ''mikabel tumah'', does not block tumah from spreading.<ref>Rama YD 371:1. See also Tosfot Shabbat 27b s.v. v'ain quoting from Mishna Ohalot 8 quoted by the Rambam Hilchot tumat meit 13.<br />
There is a discussion with regards to which metal is susceptible to tumah. Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that only the six metals listed in the Torah (Bamidbar 32:22) are susceptible to tumah. Tiferet Yisroel Yivakesh Daat 44 says these metals are not specific and anything malleable is included. (This may relate to the argument surrounding [[#Air Travel| Air Travel]])</ref> Anything attached to the ground isn't mekabel tumah for these purposes.<ref>Taharat Kohanim 371:19 quoting Kehilat Yakov Taharot 25</ref><br />
#A closed door is considered a permanent blockage of tumah.<ref>Rav Hershel Schachter ([https://www.yutorah.org/sidebar/lecture.cfm/810180/rabbi-hershel-schachter/shiur-77-shabbos-ohel-zaruk/ Shabbat Shiur 77 min 6]) explained that a door which has a crack underneath the door tumah can travel from the room to the hallway through tumat ohel since the door isn't always closed. Neeyim Zemirot p. 49 writes that a door can be a stimah olamit but if it is metal there's room to be machmir since it is mekabel tumah. Avnei Nezer OC 293:7 holds that a door is a stimah forever but struggles to prove this. Taharat Hakohanim 371:14 quotes the Avnei Nezer as primary. <br />
Taz Y.D. 371:3 suggests that doors cannot block tumah as they are only able to stand because of their metal hinges which are mekabel tumah. However the Shach (Nekudos HaKesef) strongly disagrees as he views the doors and hinges as one unit and therefore, they can block tumah.</ref><br />
#If something that would usually block tumah is flying through the air (''ohel zaruk''), it is unable to block the tumah.<ref>Tosfos Eiruvin 30b s.v. Umar. Rambam Hilchot Tumat Meit 11:5. The Magid Mishna Hilchot Eiruvin 6:17 quotes the Rashba who seems to say that in certain cases it would still be considered an ohel and capable of blocking tumah. This is based on the opinion of Rabbi Yehuda (Mishna Eiruvin 26b - 27a) that a kohen can have his eiruv in a cemetery. Rashi 27a s.v. lchutz says this means he can be carried into the cemetery in a box or brought in a wagon.</ref><br />
<br />
==Alerting a Kohen of Tumah==<br />
<br />
#If a kohen is sleeping in a house where there is a corpse you should wake him up to tell him to leave. If he isn't wearing clothing, first tell him to just come out of the house and he'll get dressed, and only then tell him about the corpse.<ref>Rama YD 372:1. The Shach Y.D. 372:2 says that this is only true by tumas ohel deoritta. Noda BiYehuda (Dagul Mirvavah Y.D. 372 s.v. im kvar) argues that this should not be an issue as once you are under the same roof as the corpse, it is not an issue deoritta to remain there. </ref><br />
<br />
==Minor Kohen==<br />
<br />
#One is forbidden to cause a minor kohen to come into contact with a corpse.<ref>Shulchan Aruch 373:1 based on Yevamot 114a based on Vayikra 21:1. Shach 373:1 discusses if the child reaches the age of chinuch then some say you should stop him from coming into contact with a corpse. Mishna Berura O.C. 343:3 says that the father must stop a child if he has reached the age of Chinuch</ref><br />
#Some permit a minor kohen from coming into contact with the corpse of a relative,<ref>Vayikra 21:2 says that a kohen is generally allowed to come into contact with the corpse of one of the following seven relatives: spouse, mother, father, brother, sister, son, daughter.</ref> but others prohibit it.<ref>Pitchay Teshuva Y.D. 373:1 explains that a minor is not obligated in aveilut, so perhaps he is not permitted to come into contact with the corpse. On the other hand, perhaps the chinuch is for when he is older, and he will be able to come into contact with the corpse when he is older.</ref><br />
#A pregnant kohen is allowed to come into contact with a corpse.<ref>Magen Avraham O.C. 343:2 says it is permitted because the baby is absorbed within the mother (tahara belua)<br />
Mishna Berura O.C. 343:3 and Shach Y.D. 373:1 quote the Rokeach that it is a double doubt, maybe it is a girl and even if it is a boy, it may be a stillborn. Rav Schachter (Ikvay Hatzon Siman 35:4) quotes Achiezer 3:65:5-6 that tahara belua is not enough to help the kohen. As the prohibition upon a kohen is not simply not to become tamay, but not to come close to a corpse.<br />
Rav Nissan Karalitz (Chut Shani 1 at the end of the sefer 4) says you don't need to find out the gender as Pitchay Teshuva Y.D. 110:35 that if you can only solve one doubt, then there is no obligation to do so.</ref><br />
<br />
==Exceptions==<br />
<br />
#A kohen has a mitzvah to become tamay to his relatives.<ref>Rambam Hilchos Aveilut 2:6</ref><br />
#Some limit coming in contact with the corpse to when you are helping with the burial,<ref>Rama Y.D. 373:5 says one should be strict about this matter. Accordingly, Shevet HaLevi 9:251 says if it is possible when taking a corpse to Israel, a kohen should fly on a different flight then his deceased relative.</ref> but others do not limit the kohen from contact with the corpse of the relative at all.<ref>Shach in Nekudas Hakesef 373:5. Accordingly, Chazon Ovadia, Aveilut, vol. 2, p. 51. allows a kohen can accompany the body of a relative on the plane for burial in Israel. </ref><br />
##A kohen must be careful when burying his relative not to come into contact with or under the same roof as other graves.<ref>Shulchan Aruch Y.D. 373:7 suggests having kohanim buried at the edge of a cemetery. </ref> For Ashkenazim this is limited to on the way out of the cemetery, but while a kohen is dealing with the burial of the corpse of a relative, he may come into contact with other corpses.<ref>Rama Y.D. 373:7. If this was not arranged, and a kohen's relative is being buried among other graves in a way that the kohen will have to become tamay after burying his relative, Rav Moshe Feinstein (Igrot Moshe Y.D. 1:249) allows the kohen to attend the burial. </ref><br />
#A kohen who is in contact with a corpse can come into contact with another corpse (''mosif tumah al tumato'').<ref>Rambam Hilchot Nezeirut 5:17. The Raavad argues that the same is true even if the kohen is still tamay and no longer in contact with a corpse. Therefore, nowadays, when all kohanim are tamay, there is no issue coming in contact with a corpse. Rav Moshe Feinstein (Igrot Moshe Y.D. 3:155) says that nobody has the ability anymore to say we can follow the opinion of the Raavad. Pitchay Teshuva 372:9 says that we don't follow the Raavad. Additionally, he adds that the Raavad may just mean that there is no punishment, but it is still prohibited for a tamay kohen to come in contact with a corpse. Rav Schachter (Ikvay Hatzon Siman 35:3) says the Raavad only means that one can continue to come into contact with a corpse that day as there is no delay in the purification process</ref><br />
<br />
==Air Travel==<br />
<br />
#Some prohibit a kohen from flying on a plane with a corpse in the baggage compartment.<ref>Igrot Moshe, YD 2:164; Chelkat Yaakov YD 213; Teshuvot V’hanhagot 1:678. See also Teshuvot V’hanhagot 3:347.</ref> Other authorities are lenient,<ref>Shema Shlomo, YD 6:18:5.<br />
Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that if planes are not made one of the six metals mentioned in the Torah (Bamidbar 32:22), the baggage section would block tumah from spreading to the passengers on the plane. Rav Schachter (Ikvay Hatzon Siman 35) notes that this idea of Rav Moshe is not agreed upon. Additionally, he notes that a plane while flying would be considered an [[#Blocking Tumah of Corpse| ohel zaruk]] and would not block tumah.</ref> especially in extenuating circumstances.<ref>Teshuvot V’hanhagot 2:569; She’arim Metzuyanim B’halacha 202:8; V’harim Hacohen 3:63. See also Even Yisrael 9:124.</ref><br />
#A Kohen need not worry that his flight might fly over cemeteries.<ref>Chelkat Yaakov, YD 209–12.<br />
<br />
Rav Schachter (Ikvay Hatzon Siman 35:1) notes that once the plane is above the clouds, there is no issue of flying over a grave as the language of chazal (Mishna Ohalot Perek 9) is that tumat meit goes up until the sky. Once you are above the clouds, there is no issue as you are out of range of the tumah. Even when the plane is below the clouds, Rav Schachter (Ikvay Hatzon Siman 35:11) suggests there is no prohibition. He explains that the problem isn't the tumah per-say, but coming close to a corpse. When one is flying on a plane, and there is a corpse below, even though the kohen may become tamay, he did not come close to the corpse, so it is permitted. This idea is seen in Avhiezer 3:65:5-6 and Rav Elchanan Wasserman (Kovetz Shearim 2:41).</ref><br />
<br />
==Medical School==<br />
<br />
#A kohen is not allowed to attend medical school.<ref>Rav Moshe Feinstein (Igrot Moshe Y.D. 3:155) says that in medical school you are faced with being in the same room and often forced to touch a cadaver which is a problem for kohanim. He rejects the idea that kohanim nowadays are tamay, so there is no issue to continue to come into contact with a corpse. Additionally, a life threatening situation requires one to help in anyway that he can, but does not require him to go and learn medicine, so that he can help in the future. Plus, there are many other doctors and there is no need for the kohen to become a doctor.<br />
<br />
Rav Schachter (Ikvay Hatzon 35:10 and Peninay HaRav 256) quotes those that suggest a kohen can go to medical school using the following idea. A kohen can hold onto a metal object that came into contact with a corpse, and while still holding onto this object, he can touch a corpse.</ref><br />
<br />
==Links==<br />
<br />
#See [https://www.halachipedia.com/index.php?title=Kohanim_Flying_on_a_Plane#Kohanim:_Air_Travel Kohanim Flying on a Plane]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Ritual Practices]]</div>Aaschreihttps://halachipedia.com/index.php?title=Kohanim_Not_Becoming_Tameh&diff=23877Kohanim Not Becoming Tameh2019-08-02T00:51:17Z<p>Aaschrei: </p>
<hr />
<div>==What Kind of Tumah==<br />
<br />
#A male kohen cannot come into contact, carry, or be under the same roof with a human corpse.<ref>Shulchan Aruch Y.D. 369:1</ref><br />
##Even if a kohen is in a separate room, there is still a problem if the corpse may pass through the room the kohen is in.<ref>Shulchan Aruch Y.D. 371:4 based on Mishna Ohalos 7:3. Rashi in Beitzah 38a s.v. deorata says this is a halacha l'Moshe MiSinai. However, in Beitzah 10a s.v. kulam says it is a rabbinic decree and this is how the Shach Y.D. 371:8</ref><br />
###One can plan to take the corpse out one exit and then only that exit is tamay and the kohen can be by any other exit.<ref>Aruch HaShulchan Y.D. 371:22 quoting from Mishna Ohalos 7:3</ref><br />
#Some allow a kohen to be under the same roof as a non-Jewish corpse, but ideally we try to be strict.<ref>Shulchan Aruch Y.D. 372:2 says it is proper to be strict and the Rama quotes those who are lenient, but says it is appropriate to be strict. Shach Y.D. 372:4 says that even those who are lenient about tumas ohel, prohibit touching or lifting a non-Jewish corpse. Hagos Maymonios Hilchos Avel 3:2 quotes the Yerayim that a kohen does not have to avoid these forms of tumah by a non-Jewish corpse. </ref><br />
#Ashkenazim allow a kohen to come into contact with metal which has come into contact with a corpse.<ref>Rama Y.D. 369:1 quoting from the Shut HaRashba 1:476 that there is an argument about this point, but we are customarily lenient </ref><br />
#Sefardim do not allow a kohen to be under the same roof as a ''goses.''<ref>Shulchan Aruch Y.D. 370:1. Shach Y.D. 370:4 says this is not as serious as an actual corpse, but notes that others disagree</ref> Ashkenazim agree that this should be avoided , but strictly it is permitted.<ref>Rama Y.D. 370:1</ref> <br />
##If there is a chance the kohen can save the person, then he should come to help.<ref>Pischay Teshuva Y.D. 370:1 quotes the Teshuvot Beis Yaakov who is strict, but strongly disagrees</ref><br />
#In cases of a pressing need, a kohen is allowed to visit someone who is sick in the hospital outside of Israel.<ref>Rav Moshe Feinstein (Igrot Moshe Y.D. 2:166) says we can follow the majority that any corpse or limbs will be of a non-Jew which strictly speaking are not mitamay b'ohel. However, he notes that you should try and find out if there are any Jewish corpses at the time as that would be a problem. See also Chelkat Yaakov, YD 215.</ref><br />
#A kohen is permitted to live outside the land of Israel.<ref>The Gemora Shabbat 15a tells us that Shimon ben Shetach decreed that outside the land of Israel has the status of tumas meis. The Shach Y.D. 369:2 and Taz Y.D. 369:4 suggest that this is a stringency that doesn't apply nowadays as the laws of tumah and tahara are not practiced. Rabbi Akiva Eiger (Y.D. 369 :1 s.v. v'chol) explains there is room to be lenient as this tumah is only Rabbinic in nature. Additionally, he suggests (s.v. HaKohen) that kohanim are relying on the minority opinion of the Ravaad that there is no issue for a Kohen to come into contact with a corpse if he is already tamay.</ref><br />
<br />
==Blocking Tumah of Corpse==<br />
<br />
#If there is a corpse in a room the tumah extends from room to room if there is an opening of a Tefach by a Tefach. If there is an opening of a Tefach square and it is completely closed off tumah doesn't extend beyond. However, if it is only partially closed off and the hole is less than a Tefach if the closing is permanent the tumah doesn't extend but if it is temporary it isn't a sufficient blockage and tumah expends.<ref>Shulchan Aruch YD 371:1</ref><br />
##Something that is susceptible to tumah, ''mikabel tumah'', does not block tumah from spreading.<ref>Rama YD 371:1. See also Tosfot Shabbat 27b s.v. v'ain quoting from Mishna Ohalot 8 quoted by the Rambam Hilchot tumat meit 13.<br />
There is a discussion with regards to which metal is susceptible to tumah. Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that only the six metals listed in the Torah (Bamidbar 32:22) are susceptible to tumah. Tiferet Yisroel Yivakesh Daat 44 says these metals are not specific and anything malleable is included. (This may relate to the argument surrounding [[#Air Travel| Air Travel]])</ref> Anything attached to the ground isn't mekabel tumah for these purposes.<ref>Taharat Kohanim 371:19 quoting Kehilat Yakov Taharot 25</ref><br />
#A closed door is considered a permanent blockage of tumah.<ref>Rav Hershel Schachter ([https://www.yutorah.org/sidebar/lecture.cfm/810180/rabbi-hershel-schachter/shiur-77-shabbos-ohel-zaruk/ Shabbat Shiur 77 min 6]) explained that a door which has a crack underneath the door tumah can travel from the room to the hallway through tumat ohel since the door isn't always closed. Neeyim Zemirot p. 49 writes that a door can be a stimah olamit but if it is metal there's room to be machmir since it is mekabel tumah. Avnei Nezer OC 293:7 holds that a door is a stimah forever but struggles to prove this. Taharat Hakohanim 371:14 quotes the Avnei Nezer as primary. <br />
Taz Y.D. 371:3 suggests that doors cannot block tumah as they are only able to stand because of their metal hinges which are mekabel tumah. However the Shach (Nekudos HaKesef) strongly disagrees as he views the doors and hinges as one unit and therefore, they can block tumah.</ref><br />
#If something that would usually block tumah is flying through the air (''ohel zaruk''), it is unable to block the tumah.<ref>Tosfos Eiruvin 30b s.v. Umar. Rambam Hilchot Tumat Meit 11:5. The Magid Mishna Hilchot Eiruvin 6:17 quotes the Rashba who seems to say that in certain cases it would still be considered an ohel and capable of blocking tumah. This is based on the opinion of Rabbi Yehuda (Mishna Eiruvin 26b - 27a) that a kohen can have his eiruv in a cemetery. Rashi 27a s.v. lchutz says this means he can be carried into the cemetery in a box or brought in a wagon.</ref><br />
<br />
==Alerting a Kohen of Tumah==<br />
<br />
#If a kohen is sleeping in a house where there is a corpse you should wake him up to tell him to leave. If he isn't wearing clothing, first tell him to just come out of the house and he'll get dressed, and only then tell him about the corpse.<ref>Rama YD 372:1. The Shach Y.D. 372:2 says that this is only true by tumas ohel deoritta. Noda BiYehuda (Dagul Mirvavah Y.D. 372 s.v. im kvar) argues that this should not be an issue as once you are under the same roof as the corpse, it is not an issue deoritta to remain there. </ref><br />
<br />
==Minor Kohen==<br />
<br />
#One is forbidden to cause a minor kohen to come into contact with a corpse.<ref>Shulchan Aruch 373:1 based on Yevamot 114a based on Vayikra 21:1. Shach 373:1 discusses if the child reaches the age of chinuch then some say you should stop him from coming into contact with a corpse. Mishna Berura O.C. 343:3 says that the father must stop a child if he has reached the age of Chinuch</ref><br />
#Some permit a minor kohen from coming into contact with the corpse of a relative,<ref>Vayikra 21:2 says that a kohen is generally allowed to come into contact with the corpse of one of the following seven relatives: spouse, mother, father, brother, sister, son, daughter.</ref> but others prohibit it.<ref>Pitchay Teshuva Y.D. 373:1 explains that a minor is not obligated in aveilut, so perhaps he is not permitted to come into contact with the corpse. On the other hand, perhaps the chinuch is for when he is older, and he will be able to come into contact with the corpse when he is older.</ref><br />
#A pregnant kohen is allowed to come into contact with a corpse.<ref>Magen Avraham O.C. 343:2 says it is permitted because the baby is absorbed within the mother (tahara belua)<br />
Mishna Berura O.C. 343:3 and Shach Y.D. 373:1 quote the Rokeach that it is a double doubt, maybe it is a girl and even if it is a boy, it may be a stillborn.<br />
Rav Nissan Karalitz (Chut Shani 1 at the end of the sefer 4) says you don't need to find out the gender as Pitchay Teshuva Y.D. 110:35 that if you can only solve one doubt, then there is no obligation to do so.</ref><br />
<br />
==Exceptions==<br />
<br />
#A kohen has a mitzvah to become tamay to his relatives.<ref>Rambam Hilchos Aveilut 2:6</ref><br />
#Some limit coming in contact with the corpse to when you are helping with the burial,<ref>Rama Y.D. 373:5 says one should be strict about this matter. Accordingly, Shevet HaLevi 9:251 says if it is possible when taking a corpse to Israel, a kohen should fly on a different flight then his deceased relative.</ref> but others do not limit the kohen from contact with the corpse of the relative at all.<ref>Shach in Nekudas Hakesef 373:5. Accordingly, Chazon Ovadia, Aveilut, vol. 2, p. 51. allows a kohen can accompany the body of a relative on the plane for burial in Israel. </ref><br />
##A kohen must be careful when burying his relative not to come into contact with or under the same roof as other graves.<ref>Shulchan Aruch Y.D. 373:7 suggests having kohanim buried at the edge of a cemetery. </ref> For Ashkenazim this is limited to on the way out of the cemetery, but while a kohen is dealing with the burial of the corpse of a relative, he may come into contact with other corpses.<ref>Rama Y.D. 373:7. If this was not arranged, and a kohen's relative is being buried among other graves in a way that the kohen will have to become tamay after burying his relative, Rav Moshe Feinstein (Igrot Moshe Y.D. 1:249) allows the kohen to attend the burial. </ref><br />
#A kohen who is in contact with a corpse can come into contact with another corpse.<ref>Rambam Hilchot Nezeirut 5:17. The Raavad argues that the same is true even if the kohen is still tamay and no longer in contact with a corpse. Therefore, nowadays, when all kohanim are tamay, there is no issue coming in contact with a corpse. Rav Moshe Feinstein (Igrot Moshe Y.D. 3:155) says that nobody has the ability anymore to say we can follow the opinion of the Raavad. Pitchay Teshuva 372:9 says that we don't follow the Raavad. Additionally, he adds that the Raavad may just mean that there is no punishment, but it is still prohibited for a tamay kohen to come in contact with a corpse.</ref><br />
<br />
==Air Travel==<br />
<br />
#Some prohibit a kohen from flying on a plane with a corpse in the baggage compartment.<ref>Igrot Moshe, YD 2:164; Chelkat Yaakov YD 213; Teshuvot V’hanhagot 1:678. See also Teshuvot V’hanhagot 3:347.</ref> Other authorities are lenient,<ref>Shema Shlomo, YD 6:18:5.<br />
<br />
Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that if planes are not made one of the six metals mentioned in the Torah (Bamidbar 32:22), the baggage section would block tumah from spreading to the passengers on the plane. Rav Schachter (Ikvay Hatzon Siman 35) notes that this idea of Rav Moshe is not agreed upon. Additionally, he notes that a plane would be considered an [[#Blocking Tumah of Corpse| ohel zaruk]] .</ref> especially in extenuating circumstances.<ref>Teshuvot V’hanhagot 2:569; She’arim Metzuyanim B’halacha 202:8; V’harim Hacohen 3:63. See also Even Yisrael 9:124.</ref><br />
#A Kohen need not worry that his flight might fly over cemeteries.<ref>Chelkat Yaakov, YD 209–12.</ref><br />
<br />
==Medical School==<br />
<br />
# A kohen is not allowed to attend medical school.<ref>Rav Moshe Feinstein (Igrot Moshe Y.D. 3:155) says that in medical school you are faced with being in the same room and often forced to touch a cadaver which is a problem for kohanim. He rejects the idea that kohanim nowadays are tamay, so there is no issue to continue to come into contact with a corpse. Additionally, a life threatening situation requires one to help in anyway that he can, but does not require him to go and learn medicine, so that he can help in the future. Plus, there are many other doctors and there is no need for the kohen to become a doctor.</ref><br />
<br />
==Links==<br />
<br />
#See [https://www.halachipedia.com/index.php?title=Kohanim_Flying_on_a_Plane#Kohanim:_Air_Travel Kohanim Flying on a Plane]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Ritual Practices]]</div>Aaschreihttps://halachipedia.com/index.php?title=Kohanim_Not_Becoming_Tameh&diff=23874Kohanim Not Becoming Tameh2019-08-02T00:49:25Z<p>Aaschrei: </p>
<hr />
<div>==What Kind of Tumah==<br />
<br />
#A male kohen cannot come into contact, carry, or be under the same roof with a human corpse.<ref>Shulchan Aruch Y.D. 369:1</ref><br />
##Even if a kohen is in a separate room, there is still a problem if the corpse may pass through the room the kohen is in.<ref>Shulchan Aruch Y.D. 371:4 based on Mishna Ohalos 7:3. Rashi in Beitzah 38a s.v. deorata says this is a halacha l'Moshe MiSinai. However, in Beitzah 10a s.v. kulam says it is a rabbinic decree and this is how the Shach Y.D. 371:8</ref><br />
###One can plan to take the corpse out one exit and then only that exit is tamay and the kohen can be by any other exit.<ref>Aruch HaShulchan Y.D. 371:22 quoting from Mishna Ohalos 7:3</ref><br />
#Some allow a kohen to be under the same roof as a non-Jewish corpse, but ideally we try to be strict.<ref>Shulchan Aruch Y.D. 372:2 says it is proper to be strict and the Rama quotes those who are lenient, but says it is appropriate to be strict. Shach Y.D. 372:4 says that even those who are lenient about tumas ohel, prohibit touching or lifting a non-Jewish corpse. Hagos Maymonios Hilchos Avel 3:2 quotes the Yerayim that a kohen does not have to avoid these forms of tumah by a non-Jewish corpse. </ref><br />
#Ashkenazim allow a kohen to come into contact with metal which has come into contact with a corpse.<ref>Rama Y.D. 369:1 quoting from the Shut HaRashba 1:476 that there is an argument about this point, but we are customarily lenient </ref><br />
#Sefardim do not allow a kohen to be under the same roof as a ''goses.''<ref>Shulchan Aruch Y.D. 370:1. Shach Y.D. 370:4 says this is not as serious as an actual corpse, but notes that others disagree</ref> Ashkenazim agree that this should be avoided , but strictly it is permitted.<ref>Rama Y.D. 370:1</ref> <br />
##If there is a chance the kohen can save the person, then he should come to help.<ref>Pischay Teshuva Y.D. 370:1 quotes the Teshuvot Beis Yaakov who is strict, but strongly disagrees</ref><br />
#In cases of a pressing need, a kohen is allowed to visit someone who is sick in the hospital outside of Israel.<ref>Rav Moshe Feinstein (Igrot Moshe Y.D. 2:166) says we can follow the majority that any corpse or limbs will be of a non-Jew which strictly speaking are not mitamay b'ohel. However, he notes that you should try and find out if there are any Jewish corpses at the time as that would be a problem. See also Chelkat Yaakov, YD 215.</ref><br />
#A kohen is permitted to live outside the land of Israel.<ref>The Gemora Shabbat 15a tells us that Shimon ben Shetach decreed that outside the land of Israel has the status of tumas meis. The Shach Y.D. 369:2 and Taz Y.D. 369:4 suggest that this is a stringency that doesn't apply nowadays as the laws of tumah and tahara are not practiced. Rabbi Akiva Eiger (Y.D. 369 :1 s.v. v'chol) explains there is room to be lenient as this tumah is only Rabbinic in nature. Additionally, he suggests (s.v. HaKohen) that kohanim are relying on the minority opinion of the Ravaad that there is no issue for a Kohen to come into contact with a corpse if he is already tamay.</ref><br />
<br />
==Blocking Tumah of Corpse==<br />
<br />
#If there is a corpse in a room the tumah extends from room to room if there is an opening of a Tefach by a Tefach. If there is an opening of a Tefach square and it is completely closed off tumah doesn't extend beyond. However, if it is only partially closed off and the hole is less than a Tefach if the closing is permanent the tumah doesn't extend but if it is temporary it isn't a sufficient blockage and tumah expends.<ref>Shulchan Aruch YD 371:1</ref><br />
##Something that is susceptible to tumah, ''mikabel tumah'', does not block tumah from spreading.<ref>Rama YD 371:1. See also Tosfot Shabbat 27b s.v. v'ain quoting from Mishna Ohalot 8 quoted by the Rambam Hilchot tumat meit 13.<br />
There is a discussion with regards to which metal is susceptible to tumah. Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that only the six metals listed in the Torah (Bamidbar 32:22) are susceptible to tumah. Tiferet Yisroel Yivakesh Daat 44 says these metals are not specific and anything malleable is included. (This may relate to the argument surrounding [[#Air Travel| Air Travel]])</ref> Anything attached to the ground isn't mekabel tumah for these purposes.<ref>Taharat Kohanim 371:19 quoting Kehilat Yakov Taharot 25</ref><br />
#A closed door is considered a permanent blockage of tumah.<ref>Rav Hershel Schachter ([https://www.yutorah.org/sidebar/lecture.cfm/810180/rabbi-hershel-schachter/shiur-77-shabbos-ohel-zaruk/ Shabbat Shiur 77 min 6]) explained that a door which has a crack underneath the door tumah can travel from the room to the hallway through tumat ohel since the door isn't always closed. Neeyim Zemirot p. 49 writes that a door can be a stimah olamit but if it is metal there's room to be machmir since it is mekabel tumah. Avnei Nezer OC 293:7 holds that a door is a stimah forever but struggles to prove this. Taharat Hakohanim 371:14 quotes the Avnei Nezer as primary. <br />
Taz Y.D. 371:3 suggests that doors cannot block tumah as they are only able to stand because of their metal hinges which are mekabel tumah. However the Shach (Nekudos HaKesef) strongly disagrees as he views the doors and hinges as one unit and therefore, they can block tumah.</ref><br />
#If something that would usually block tumah is flying through the air (''ohel zaruk''), it is unable to block the tumah.<ref>Tosfos Eiruvin 30b s.v. Umar. Rambam Hilchot Tumat Meit 11:5. The Magid Mishna Hilchot Eiruvin 6:17 quotes the Rashba who seems to say that in certain cases it would still be considered an ohel and capable of blocking tumah. This is based on the opinion of Rabbi Yehuda (Mishna Eiruvin 26b - 27a) that a kohen can have his eiruv in a cemetery. Rashi 27a s.v. lchutz says this means he can be carried into the cemetery in a box or brought in a wagon.</ref><br />
<br />
==Alerting a Kohen of Tumah==<br />
<br />
#If a kohen is sleeping in a house where there is a corpse you should wake him up to tell him to leave. If he isn't wearing clothing, first tell him to just come out of the house and he'll get dressed, and only then tell him about the corpse.<ref>Rama YD 372:1. The Shach Y.D. 372:2 says that this is only true by tumas ohel deoritta. Noda BiYehuda (Dagul Mirvavah Y.D. 372 s.v. im kvar) argues that this should not be an issue as once you are under the same roof as the corpse, it is not an issue deoritta to remain there. </ref><br />
<br />
==Minor Kohen==<br />
<br />
#One is forbidden to cause a minor kohen to come into contact with a corpse.<ref>Shulchan Aruch 373:1 based on Yevamot 114a based on Vayikra 21:1. Shach 373:1 discusses if the child reaches the age of chinuch then some say you should stop him from coming into contact with a corpse. Mishna Berura O.C. 343:3 says that the father must stop a child if he has reached the age of Chinuch</ref><br />
#Some permit a minor kohen from coming into contact with the corpse of a relative,<ref>Vayikra 21:2 says that a kohen is generally allowed to come into contact with the corpse of one of the following seven relatives: spouse, mother, father, brother, sister, son, daughter.</ref> but others prohibit it.<ref>Pitchay Teshuva Y.D. 373:1 explains that a minor is not obligated in aveilut, so perhaps he is not permitted to come into contact with the corpse. On the other hand, perhaps the chinuch is for when he is older, and he will be able to come into contact with the corpse when he is older.</ref><br />
#A pregnant kohen is allowed to come into contact with a corpse.<ref>Magen Avraham O.C. 343:2 says it is permitted because the baby is absorbed within the mother (tahara belua)<br />
Mishna Berura O.C. 343:3 and Shach Y.D. 373:1 quote the Rokeach that it is a double doubt, maybe it is a girl and even if it is a boy, it may be a stillborn.<br />
Rav Nissan Karalitz (Chut Shani 1 at the end of the sefer 4) says you don't need to find out the gender as Pitchay Teshuva Y.D. 110:35 that if you can only solve one doubt, then there is no obligation to do so.</ref><br />
<br />
==Exceptions==<br />
<br />
#A kohen has a mitzvah to become tamay to his relatives.<ref>Rambam Hilchos Aveilut 2:6</ref><br />
#Some limit coming in contact with the corpse to when you are helping with the burial,<ref>Rama Y.D. 373:5 says one should be strict about this matter. Accordingly, Shevet HaLevi 9:251 says if it is possible when taking a corpse to Israel, a kohen should fly on a different flight then his deceased relative.</ref> but others do not limit the kohen from contact with the corpse of the relative at all.<ref>Shach in Nekudas Hakesef 373:5. Accordingly, Chazon Ovadia, Aveilut, vol. 2, p. 51. allows a kohen can accompany the body of a relative on the plane for burial in Israel. </ref><br />
##A kohen must be careful when burying his relative not to come into contact with or under the same roof as other graves.<ref>Shulchan Aruch Y.D. 373:7 suggests having kohanim buried at the edge of a cemetery. </ref> For Ashkenazim this is limited to on the way out of the cemetery, but while a kohen is dealing with the burial of the corpse of a relative, he may come into contact with other corpses.<ref>Rama Y.D. 373:7. If this was not arranged, and a kohen's relative is being buried among other graves in a way that the kohen will have to become tamay after burying his relative, Rav Moshe Feinstein (Igrot Moshe Y.D. 1:249) allows the kohen to attend the burial. </ref><br />
#A kohen who is in contact with a corpse can come into contact with another corpse.<ref>Rambam Hilchot Nezeirut 5:17. The Raavad argues that the same is true even if the kohen is still tamay and no longer in contact with a corpse. Therefore, nowadays, when all kohanim are tamay, there is no issue coming in contact with a corpse. Rav Moshe Feinstein (Igrot Moshe Y.D. 3:155) says that nobody has the ability anymore to say we can follow the opinion of the Raavad. Pitchay Teshuva 372:9 says that we don't follow the Raavad. Additionally, he adds that the Raavad may just mean that there is no punishment, but it is still prohibited for a tamay kohen to come in contact with a corpse.</ref><br />
<br />
==Air Travel==<br />
<br />
#Some prohibit a kohen from flying on a plane with a corpse in the baggage compartment.<ref>Igrot Moshe, YD 2:164; Chelkat Yaakov YD 213; Teshuvot V’hanhagot 1:678. See also Teshuvot V’hanhagot 3:347.</ref> Other authorities are lenient,<ref>Shema Shlomo, YD 6:18:5.<br />
<br />
Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that if planes are not made one of the six metals mentioned in the Torah (Bamidbar 32:22), the baggage section would block tumah from spreading to the passengers on the plane. Rav Schachter (Ikvay Hatzon Siman 35) notes that this idea of Rav Moshe is not agreed upon. Additionally, he notes that a plane would be considered an ohel zaruk.</ref> especially in extenuating circumstances.<ref>Teshuvot V’hanhagot 2:569; She’arim Metzuyanim B’halacha 202:8; V’harim Hacohen 3:63. See also Even Yisrael 9:124.</ref><br />
#A Kohen need not worry that his flight might fly over cemeteries.<ref>Chelkat Yaakov, YD 209–12.</ref><br />
<br />
==Medical School==<br />
<br />
# A kohen is not allowed to attend medical school.<ref>Rav Moshe Feinstein (Igrot Moshe Y.D. 3:155) says that in medical school you are faced with being in the same room and often forced to touch a cadaver which is a problem for kohanim. He rejects the idea that kohanim nowadays are tamay, so there is no issue to continue to come into contact with a corpse. Additionally, a life threatening situation requires one to help in anyway that he can, but does not require him to go and learn medicine, so that he can help in the future. Plus, there are many other doctors and there is no need for the kohen to become a doctor.</ref><br />
<br />
==Links==<br />
<br />
#See [https://www.halachipedia.com/index.php?title=Kohanim_Flying_on_a_Plane#Kohanim:_Air_Travel Kohanim Flying on a Plane]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Ritual Practices]]</div>Aaschreihttps://halachipedia.com/index.php?title=Kohanim_Not_Becoming_Tameh&diff=23869Kohanim Not Becoming Tameh2019-08-02T00:33:35Z<p>Aaschrei: </p>
<hr />
<div>==What Kind of Tumah==<br />
<br />
#A male kohen cannot come into contact, carry, or be under the same roof with a human corpse.<ref>Shulchan Aruch Y.D. 369:1</ref><br />
##Even if a kohen is in a separate room, there is still a problem if the corpse may pass through the room the kohen is in.<ref>Shulchan Aruch Y.D. 371:4 based on Mishna Ohalos 7:3. Rashi in Beitzah 38a s.v. deorata says this is a halacha l'Moshe MiSinai. However, in Beitzah 10a s.v. kulam says it is a rabbinic decree and this is how the Shach Y.D. 371:8</ref><br />
###One can plan to take the corpse out one exit and then only that exit is tamay and the kohen can be by any other exit.<ref>Aruch HaShulchan Y.D. 371:22 quoting from Mishna Ohalos 7:3</ref><br />
#Some allow a kohen to be under the same roof as a non-Jewish corpse, but ideally we try to be strict.<ref>Shulchan Aruch Y.D. 372:2 says it is proper to be strict and the Rama quotes those who are lenient, but says it is appropriate to be strict. Shach Y.D. 372:4 says that even those who are lenient about tumas ohel, prohibit touching or lifting a non-Jewish corpse. Hagos Maymonios Hilchos Avel 3:2 quotes the Yerayim that a kohen does not have to avoid these forms of tumah by a non-Jewish corpse. </ref><br />
#Ashkenazim allow a kohen to come into contact with metal which has come into contact with a corpse.<ref>Rama Y.D. 369:1 quoting from the Shut HaRashba 1:476 that there is an argument about this point, but we are customarily lenient </ref><br />
#Sefardim do not allow a kohen to be under the same roof as a ''goses.''<ref>Shulchan Aruch Y.D. 370:1. Shach Y.D. 370:4 says this is not as serious as an actual corpse, but notes that others disagree</ref> Ashkenazim agree that this should be avoided , but strictly it is permitted.<ref>Rama Y.D. 370:1</ref> <br />
##If there is a chance the kohen can save the person, then he should come to help.<ref>Pischay Teshuva Y.D. 370:1 quotes the Teshuvot Beis Yaakov who is strict, but strongly disagrees</ref><br />
#In cases of a pressing need, a kohen is allowed to visit someone who is sick in the hospital outside of Israel.<ref>Rav Moshe Feinstein (Igrot Moshe Y.D. 2:166) says we can follow the majority that any corpse or limbs will be of a non-Jew which strictly speaking are not mitamay b'ohel. However, he notes that you should try and find out if there are any Jewish corpses at the time as that would be a problem. See also Chelkat Yaakov, YD 215.</ref><br />
#A kohen is permitted to live outside the land of Israel.<ref>The Gemora Shabbat 15a tells us that Shimon ben Shetach decreed that outside the land of Israel has the status of tumas meis. The Shach Y.D. 369:2 and Taz Y.D. 369:4 suggest that this is a stringency that doesn't apply nowadays as the laws of tumah and tahara are not practiced. Rabbi Akiva Eiger (Y.D. 369 :1 s.v. v'chol) explains there is room to be lenient as this tumah is only Rabbinic in nature. Additionally, he suggests (s.v. HaKohen) that kohanim are relying on the minority opinion of the Ravaad that there is no issue for a Kohen to come into contact with a corpse if he is already tamay.</ref><br />
<br />
==Blocking Tumah of Corpse==<br />
<br />
#If there is a corpse in a room the tumah extends from room to room if there is an opening of a Tefach by a Tefach. If there is an opening of a Tefach square and it is completely closed off tumah doesn't extend beyond. However, if it is only partially closed off and the hole is less than a Tefach if the closing is permanent the tumah doesn't extend but if it is temporary it isn't a sufficient blockage and tumah expends.<ref>Shulchan Aruch YD 371:1</ref><br />
##Something that is susceptible to tumah, ''mikabel tumah'', does not block tumah from spreading.<ref>Rama YD 371:1. See also Tosfot Shabbat 27b s.v. v'ain quoting from Mishna Ohalot 8 quoted by the Rambam Hilchot tumat meit 13.<br />
There is a discussion with regards to which metal is susceptible to tumah. Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that only the six metals listed in the Torah (Bamidbar 32:22) are susceptible to tumah. Tiferet Yisroel Yivakesh Daat 44 says these metals are not specific and anything malleable is included. (This may relate to the argument surrounding [[#Air Travel| Air Travel]])</ref> Anything attached to the ground isn't mekabel tumah for these purposes.<ref>Taharat Kohanim 371:19 quoting Kehilat Yakov Taharot 25</ref><br />
#A closed door is considered a permanent blockage of tumah.<ref>Rav Hershel Schachter ([https://www.yutorah.org/sidebar/lecture.cfm/810180/rabbi-hershel-schachter/shiur-77-shabbos-ohel-zaruk/ Shabbat Shiur 77 min 6]) explained that a door which has a crack underneath the door tumah can travel from the room to the hallway through tumat ohel since the door isn't always closed. Neeyim Zemirot p. 49 writes that a door can be a stimah olamit but if it is metal there's room to be machmir since it is mekabel tumah. Avnei Nezer OC 293:7 holds that a door is a stimah forever but struggles to prove this. Taharat Hakohanim 371:14 quotes the Avnei Nezer as primary. <br />
Taz Y.D. 371:3 suggests that doors cannot block tumah as they are only able to stand because of their metal hinges which are mekabel tumah. However the Shach (Nekudos HaKesef) strongly disagrees as he views the doors and hinges as one unit and therefore, they can block tumah.</ref><br />
#If something that would usually block tumah is flying through the air, it is unable to block the tumah.<ref>Tosfos Eiruvin 30b s.v. Umar. Rambam Hilchot Tumat Meit 11:5. The Magid Mishna Hilchot Eiruvin 6:17 quotes the Rashba who seems to say that in certain cases it would still be considered an ohel and capable of blocking tumah. This is based on the opinion of Rabbi Yehuda (Mishna Eiruvin 26b - 27a) that a kohen can have his eiruv in a cemetery. Rashi 27a s.v. lchutz says this means he can be carried into the cemetery in a box or brought in a wagon.</ref><br />
<br />
==Alerting a Kohen of Tumah==<br />
<br />
#If a kohen is sleeping in a house where there is a corpse you should wake him up to tell him to leave. If he isn't wearing clothing, first tell him to just come out of the house and he'll get dressed, and only then tell him about the corpse.<ref>Rama YD 372:1. The Shach Y.D. 372:2 says that this is only true by tumas ohel deoritta. Noda BiYehuda (Dagul Mirvavah Y.D. 372 s.v. im kvar) argues that this should not be an issue as once you are under the same roof as the corpse, it is not an issue deoritta to remain there. </ref><br />
<br />
==Minor Kohen==<br />
<br />
#One is forbidden to cause a minor kohen to come into contact with a corpse.<ref>Shulchan Aruch 373:1 based on Yevamot 114a based on Vayikra 21:1. Shach 373:1 discusses if the child reaches the age of chinuch then some say you should stop him from coming into contact with a corpse. Mishna Berura O.C. 343:3 says that the father must stop a child if he has reached the age of Chinuch</ref><br />
#Some permit a minor kohen from coming into contact with the corpse of a relative,<ref>Vayikra 21:2 says that a kohen is generally allowed to come into contact with the corpse of one of the following seven relatives: spouse, mother, father, brother, sister, son, daughter.</ref> but others prohibit it.<ref>Pitchay Teshuva Y.D. 373:1 explains that a minor is not obligated in aveilut, so perhaps he is not permitted to come into contact with the corpse. On the other hand, perhaps the chinuch is for when he is older, and he will be able to come into contact with the corpse when he is older.</ref><br />
#A pregnant kohen is allowed to come into contact with a corpse.<ref>Magen Avraham O.C. 343:2 says it is permitted because the baby is absorbed within the mother (tahara belua)<br />
Mishna Berura O.C. 343:3 and Shach Y.D. 373:1 quote the Rokeach that it is a double doubt, maybe it is a girl and even if it is a boy, it may be a stillborn.<br />
Rav Nissan Karalitz (Chut Shani 1 at the end of the sefer 4) says you don't need to find out the gender as Pitchay Teshuva Y.D. 110:35 that if you can only solve one doubt, then there is no obligation to do so.</ref><br />
<br />
==Exceptions==<br />
<br />
#A kohen has a mitzvah to become tamay to his relatives.<ref>Rambam Hilchos Aveilut 2:6</ref><br />
#Some limit coming in contact with the corpse to when you are helping with the burial,<ref>Rama Y.D. 373:5 says one should be strict about this matter. Accordingly, Shevet HaLevi 9:251 says if it is possible when taking a corpse to Israel, a kohen should fly on a different flight then his deceased relative.</ref> but others do not limit the kohen from contact with the corpse of the relative at all.<ref>Shach in Nekudas Hakesef 373:5. Accordingly, Chazon Ovadia, Aveilut, vol. 2, p. 51. allows a kohen can accompany the body of a relative on the plane for burial in Israel. </ref><br />
##A kohen must be careful when burying his relative not to come into contact with or under the same roof as other graves.<ref>Shulchan Aruch Y.D. 373:7 suggests having kohanim buried at the edge of a cemetery. </ref> For Ashkenazim this is limited to on the way out of the cemetery, but while a kohen is dealing with the burial of the corpse of a relative, he may come into contact with other corpses.<ref>Rama Y.D. 373:7. If this was not arranged, and a kohen's relative is being buried among other graves in a way that the kohen will have to become tamay after burying his relative, Rav Moshe Feinstein (Igrot Moshe Y.D. 1:249) allows the kohen to attend the burial. </ref><br />
#A kohen who is in contact with a corpse can come into contact with another corpse.<ref>Rambam Hilchot Nezeirut 5:17. The Raavad argues that the same is true even if the kohen is still tamay and no longer in contact with a corpse. Therefore, nowadays, when all kohanim are tamay, there is no issue coming in contact with a corpse. Rav Moshe Feinstein (Igrot Moshe Y.D. 3:155) says that nobody has the ability anymore to say we can follow the opinion of the Raavad. Pitchay Teshuva 372:9 says that we don't follow the Raavad. Additionally, he adds that the Raavad may just mean that there is no punishment, but it is still prohibited for a tamay kohen to come in contact with a corpse.</ref><br />
<br />
==Air Travel==<br />
<br />
#Some prohibit a kohen from flying on a plane with a corpse in the baggage compartment.<ref>Igrot Moshe, YD 2:164; Chelkat Yaakov YD 213; Teshuvot V’hanhagot 1:678. See also Teshuvot V’hanhagot 3:347.</ref> Other authorities are lenient,<ref>Shema Shlomo, YD 6:18:5.<br />
<br />
Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that if planes are not made one of the six metals mentioned in the Torah (Bamidbar 32:22), the baggage section would block tumah from spreading to the passengers on the plane.</ref> especially in extenuating circumstances.<ref>Teshuvot V’hanhagot 2:569; She’arim Metzuyanim B’halacha 202:8; V’harim Hacohen 3:63. See also Even Yisrael 9:124.</ref><br />
#A Kohen need not worry that his flight might fly over cemeteries.<ref>Chelkat Yaakov, YD 209–12.</ref><br />
<br />
==Medical School==<br />
<br />
==Links==<br />
<br />
#See [https://www.halachipedia.com/index.php?title=Kohanim_Flying_on_a_Plane#Kohanim:_Air_Travel Kohanim Flying on a Plane]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Ritual Practices]]</div>Aaschreihttps://halachipedia.com/index.php?title=Kohanim_Not_Becoming_Tameh&diff=23868Kohanim Not Becoming Tameh2019-08-02T00:32:59Z<p>Aaschrei: </p>
<hr />
<div>==What Kind of Tumah==<br />
<br />
#A male kohen cannot come into contact, carry, or be under the same roof with a human corpse.<ref>Shulchan Aruch Y.D. 369:1</ref><br />
##Even if a kohen is in a separate room, there is still a problem if the corpse may pass through the room the kohen is in.<ref>Shulchan Aruch Y.D. 371:4 based on Mishna Ohalos 7:3. Rashi in Beitzah 38a s.v. deorata says this is a halacha l'Moshe MiSinai. However, in Beitzah 10a s.v. kulam says it is a rabbinic decree and this is how the Shach Y.D. 371:8</ref><br />
###One can plan to take the corpse out one exit and then only that exit is tamay and the kohen can be by any other exit.<ref>Aruch HaShulchan Y.D. 371:22 quoting from Mishna Ohalos 7:3</ref><br />
#Some allow a kohen to be under the same roof as a non-Jewish corpse, but ideally we try to be strict.<ref>Shulchan Aruch Y.D. 372:2 says it is proper to be strict and the Rama quotes those who are lenient, but says it is appropriate to be strict. Shach Y.D. 372:4 says that even those who are lenient about tumas ohel, prohibit touching or lifting a non-Jewish corpse. Hagos Maymonios Hilchos Avel 3:2 quotes the Yerayim that a kohen does not have to avoid these forms of tumah by a non-Jewish corpse. </ref><br />
#Ashkenazim allow a kohen to come into contact with metal which has come into contact with a corpse.<ref>Rama Y.D. 369:1 quoting from the Shut HaRashba 1:476 that there is an argument about this point, but we are customarily lenient </ref><br />
#Sefardim do not allow a kohen to be under the same roof as a ''goses.''<ref>Shulchan Aruch Y.D. 370:1. Shach Y.D. 370:4 says this is not as serious as an actual corpse, but notes that others disagree</ref> Ashkenazim agree that this should be avoided , but strictly it is permitted.<ref>Rama Y.D. 370:1</ref> <br />
##If there is a chance the kohen can save the person, then he should come to help.<ref>Pischay Teshuva Y.D. 370:1 quotes the Teshuvot Beis Yaakov who is strict, but strongly disagrees</ref><br />
#In cases of a pressing need, a kohen is allowed to visit someone who is sick in the hospital outside of Israel.<ref>Rav Moshe Feinstein (Igrot Moshe Y.D. 2:166) says we can follow the majority that any corpse or limbs will be of a non-Jew which strictly speaking are not mitamay b'ohel. However, he notes that you should try and find out if there are any Jewish corpses at the time as that would be a problem. See also Chelkat Yaakov, YD 215.</ref><br />
#A kohen is permitted to live outside the land of Israel.<ref>The Gemora Shabbat 15a tells us that Shimon ben Shetach decreed that outside the land of Israel has the status of tumas meis. The Shach Y.D. 369:2 and Taz Y.D. 369:4 suggest that this is a stringency that doesn't apply nowadays as the laws of tumah and tahara are not practiced. Rabbi Akiva Eiger (Y.D. 369 :1 s.v. v'chol) explains there is room to be lenient as this tumah is only Rabbinic in nature. Additionally, he suggests (s.v. HaKohen) that kohanim are relying on the minority opinion of the Ravaad that there is no issue for a Kohen to come into contact with a corpse if he is already tamay.</ref><br />
<br />
==Blocking Tumah of Corpse==<br />
<br />
#If there is a corpse in a room the tumah extends from room to room if there is an opening of a Tefach by a Tefach. If there is an opening of a Tefach square and it is completely closed off tumah doesn't extend beyond. However, if it is only partially closed off and the hole is less than a Tefach if the closing is permanent the tumah doesn't extend but if it is temporary it isn't a sufficient blockage and tumah expends.<ref>Shulchan Aruch YD 371:1</ref><br />
##Something that is susceptible to tumah, ''mikabel tumah'', does not block tumah from spreading.<ref>Rama YD 371:1. See also Tosfot Shabbat 27b s.v. v'ain quoting from Mishna Ohalot 8 quoted by the Rambam Hilchot tumat meit 13.<br />
There is a discussion with regards to which metal is susceptible to tumah. Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that only the six metals listed in the Torah (Bamidbar 32:22) are susceptible to tumah. Tiferet Yisroel Yivakesh Daat 44 says these metals are not specific and anything malleable is included. (This may relate to the argument surrounding [[#Air Travel| Air Travel]])</ref> Anything attached to the ground isn't mekabel tumah for these purposes.<ref>Taharat Kohanim 371:19 quoting Kehilat Yakov Taharot 25</ref><br />
#A closed door is considered a permanent blockage of tumah.<ref>Rav Hershel Schachter ([https://www.yutorah.org/sidebar/lecture.cfm/810180/rabbi-hershel-schachter/shiur-77-shabbos-ohel-zaruk/ Shabbat Shiur 77 min 6]) explained that a door which has a crack underneath the door tumah can travel from the room to the hallway through tumat ohel since the door isn't always closed. Neeyim Zemirot p. 49 writes that a door can be a stimah olamit but if it is metal there's room to be machmir since it is mekabel tumah. Avnei Nezer OC 293:7 holds that a door is a stimah forever but struggles to prove this. Taharat Hakohanim 371:14 quotes the Avnei Nezer as primary. <br />
Taz Y.D. 371:3 suggests that doors cannot block tumah as they are only able to stand because of their metal hinges which are mekabel tumah. However the Shach (Nekudos HaKesef) strongly disagrees as he views the doors and hinges as one unit and therefore, they can block tumah.</ref><br />
#If something that would usually block tumah is flying through the air, it is unable to block the tumah.<ref>Tosfos Eiruvin 30b s.v. Umar. Rambam Hilchot Tumat Meit 11:5. The Magid Mishna Hilchot Eiruvin 6:17 quotes the Rashba who seems to say that in certain cases it would still be considered an ohel and capable of blocking tumah. This is based on the opinion of Rabbi Yehuda (Mishna Eiruvin 26b - 27a) that a kohen can have his eiruv in a cemetery. Rashi 27a s.v. lchutz says this means he can be carried into the cemetery in a box or brought in a wagon.</ref><br />
<br />
==Alerting a Kohen of Tumah==<br />
<br />
#If a kohen is sleeping in a house where there is a corpse you should wake him up to tell him to leave. If he isn't wearing clothing, first tell him to just come out of the house and he'll get dressed, and only then tell him about the corpse.<ref>Rama YD 372:1. The Shach Y.D. 372:2 says that this is only true by tumas ohel deoritta. Noda BiYehuda (Dagul Mirvavah Y.D. 372 s.v. im kvar) argues that this should not be an issue as once you are under the same roof as the corpse, it is not an issue deoritta to remain there. </ref><br />
<br />
==Minor Kohen==<br />
<br />
#One is forbidden to cause a minor kohen to come into contact with a corpse.<ref>Shulchan Aruch 373:1 based on Yevamot 114a based on Vayikra 21:1. Shach 373:1 discusses if the child reaches the age of chinuch then some say you should stop him from coming into contact with a corpse. Mishna Berura O.C. 343:3 says that the father must stop a child if he has reached the age of Chinuch</ref><br />
#Some permit a minor kohen from coming into contact with the corpse of a relative,<ref>Vayikra 21:2 says that a kohen is generally allowed to come into contact with the corpse of one of the following seven relatives: spouse, mother, father, brother, sister, son, daughter.</ref> but others prohibit it.<ref>Pitchay Teshuva Y.D. 373:1 explains that a minor is not obligated in aveilut, so perhaps he is not permitted to come into contact with the corpse. On the other hand, perhaps the chinuch is for when he is older, and he will be able to come into contact with the corpse when he is older.</ref><br />
#A pregnant kohen is allowed to come into contact with a corpse.<ref>Magen Avraham O.C. 343:2 says it is permitted because the baby is absorbed within the mother (tahara belua)<br />
Mishna Berura O.C. 343:3 and Shach Y.D. 373:1 quote the Rokeach that it is a double doubt, maybe it is a girl and even if it is a boy, it may be a stillborn.<br />
Rav Nissan Karalitz (Chut Shani 1 at the end of the sefer 4) says you don't need to find out the gender as Pitchay Teshuva Y.D. 110:35 that if you can only solve one doubt, then there is no obligation to do so.</ref><br />
<br />
==Exceptions==<br />
<br />
#A kohen has a mitzvah to become tamay to his relatives.<ref>Rambam Hilchos Aveilut 2:6</ref><br />
#Some limit coming in contact with the corpse to when you are helping with the burial,<ref>Rama Y.D. 373:5 says one should be strict about this matter. Accordingly, Shevet HaLevi 9:251 says if it is possible when taking a corpse to Israel, a kohen should fly on a different flight then his deceased relative.</ref> but others do not limit the kohen from contact with the corpse of the relative at all.<ref>Shach in Nekudas Hakesef 373:5. Accordingly, Chazon Ovadia, Aveilut, vol. 2, p. 51. allows a kohen can accompany the body of a relative on the plane for burial in Israel. </ref><br />
##A kohen must be careful when burying his relative not to come into contact with or under the same roof as other graves.<ref>Shulchan Aruch Y.D. 373:7 suggests having kohanim buried at the edge of a cemetery. </ref> For Ashkenazim this is limited to on the way out of the cemetery, but while a kohen is dealing with the burial of the corpse of a relative, he may come into contact with other corpses.<ref>Rama Y.D. 373:7. If this was not arranged, and a kohen's relative is being buried among other graves in a way that the kohen will have to become tamay after burying his relative, Rav Moshe Feinstein (Igrot Moshe Y.D. 1:249) allows the kohen to attend the burial. </ref><br />
#A kohen who is in contact with a corpse can come into contact with another corpse.<ref>Rambam Hilchot Nezeirut 5:17. The Raavad argues that the same is true even if the kohen is still tamay and no longer in contact with a corpse. Therefore, nowadays, when all kohanim are tamay, there is no issue coming in contact with a corpse. Rav Moshe Feinstein (Igrot Moshe Y.D. 3:155) says that nobody has the ability anymore to say we can follow the opinion of the Raavad. Pitchay Teshuva 372:9 says that we don't follow the Raavad. Additionally, he adds that the Raavad may just mean that there is no punishment, but it is still prohibited for a tamay kohen to come in contact with a corpse.</ref><br />
<br />
==Air Travel==<br />
<br />
#Some prohibit a kohen from flying on a plane with a corpse in the baggage compartment.<ref>Igrot Moshe, YD 2:164; Chelkat Yaakov YD 213; Teshuvot V’hanhagot 1:678. See also Teshuvot V’hanhagot 3:347.</ref> Other authorities are lenient,<ref>Shema Shlomo, YD 6:18:5.<br />
<br />
Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that if planes are not made one of the six metals mentioned in the Torah (Bamidbar 32:22), the baggage section would block tumah from spreading to the passengers on the plane.</ref> especially in extenuating circumstances.<ref>Teshuvot V’hanhagot 2:569; She’arim Metzuyanim B’halacha 202:8; V’harim Hacohen 3:63. See also Even Yisrael 9:124.</ref><br />
#A Kohen need not worry that his flight might fly over cemeteries.<ref>Chelkat Yaakov, YD 209–12.</ref><br />
<br />
<br />
==Links==<br />
<br />
#See [https://www.halachipedia.com/index.php?title=Kohanim_Flying_on_a_Plane#Kohanim:_Air_Travel Kohanim Flying on a Plane]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Ritual Practices]]</div>Aaschreihttps://halachipedia.com/index.php?title=Kohanim_Not_Becoming_Tameh&diff=23861Kohanim Not Becoming Tameh2019-08-01T14:00:43Z<p>Aaschrei: </p>
<hr />
<div>==What Kind of Tumah==<br />
<br />
#A male kohen cannot come into contact, carry, or be under the same roof with a human corpse.<ref>Shulchan Aruch Y.D. 369:1</ref><br />
##Even if a kohen is in a separate room, there is still a problem if the corpse may pass through the room the kohen is in.<ref>Shulchan Aruch Y.D. 371:4 based on Mishna Ohalos 7:3. Rashi in Beitzah 38a s.v. deorata says this is a halacha l'Moshe MiSinai. However, in Beitzah 10a s.v. kulam says it is a rabbinic decree and this is how the Shach Y.D. 371:8</ref><br />
###One can plan to take the corpse out one exit and then only that exit is tamay and the kohen can be by any other exit.<ref>Aruch HaShulchan Y.D. 371:22 quoting from Mishna Ohalos 7:3</ref><br />
#Some allow a kohen to be under the same roof as a non-Jewish corpse, but ideally we try to be strict.<ref>Shulchan Aruch Y.D. 372:2 says it is proper to be strict and the Rama quotes those who are lenient, but says it is appropriate to be strict. Shach Y.D. 372:4 says that even those who are lenient about tumas ohel, prohibit touching or lifting a non-Jewish corpse. Hagos Maymonios Hilchos Avel 3:2 quotes the Yerayim that a kohen does not have to avoid these forms of tumah by a non-Jewish corpse. </ref><br />
#Ashkenazim allow a kohen to come into contact with metal which has come into contact with a corpse.<ref>Rama Y.D. 369:1 quoting from the Shut HaRashba 1:476 that there is an argument about this point, but we are customarily lenient </ref><br />
#Sefardim do not allow a kohen to be under the same roof as a ''goses.''<ref>Shulchan Aruch Y.D. 370:1. Shach Y.D. 370:4 says this is not as serious as an actual corpse, but notes that others disagree</ref> Ashkenazim agree that this should be avoided , but strictly it is permitted.<ref>Rama Y.D. 370:1</ref> <br />
##If there is a chance the kohen can save the person, then he should come to help.<ref>Pischay Teshuva Y.D. 370:1 quotes the Teshuvot Beis Yaakov who is strict, but strongly disagrees</ref><br />
#In cases of a pressing need, a kohen is allowed to visit someone who is sick in the hospital outside of Israel.<ref>Rav Moshe Feinstein (Igrot Moshe Y.D. 2:166) says we can follow the majority that any corpse or limbs will be of a non-Jew which strictly speaking are not mitamay b'ohel. However, he notes that you should try and find out if there are any Jewish corpses at the time as that would be a problem. See also Chelkat Yaakov, YD 215.</ref><br />
#A kohen is permitted to live outside the land of Israel.<ref>The Gemora Shabbat 15a tells us that Shimon ben Shetach decreed that outside the land of Israel has the status of tumas meis. The Shach Y.D. 369:2 and Taz Y.D. 369:4 suggest that this is a stringency that doesn't apply nowadays as the laws of tumah and tahara are not practiced. Rabbi Akiva Eiger (Y.D. 369 :1 s.v. v'chol) explains there is room to be lenient as this tumah is only Rabbinic in nature. Additionally, he suggests (s.v. HaKohen) that kohanim are relying on the minority opinion of the Ravaad that there is no issue for a Kohen to come into contact with a corpse if he is already tamay.</ref><br />
<br />
==Blocking Tumah of Corpse==<br />
<br />
#If there is a corpse in a room the tumah extends from room to room if there is an opening of a Tefach by a Tefach. If there is an opening of a Tefach square and it is completely closed off tumah doesn't extend beyond. However, if it is only partially closed off and the hole is less than a Tefach if the closing is permanent the tumah doesn't extend but if it is temporary it isn't a sufficient blockage and tumah expends.<ref>Shulchan Aruch YD 371:1</ref><br />
##Something that is susceptible to tumah, ''mikabel tumah'', does not block tumah from spreading.<ref>Rama YD 371:1. See also Tosfot Shabbat 27b s.v. v'ain quoting from Mishna Ohalot 8 quoted by the Rambam Hilchot tumat meit 13.<br />
There is a discussion with regards to which metal is susceptible to tumah. Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that only the six metals listed in the Torah (Bamidbar 32:22) are susceptible to tumah. Tiferet Yisroel Yivakesh Daat 44 says these metals are not specific and anything malleable is included. (This may relate to the argument surrounding [[#Air Travel| Air Travel]])</ref> Anything attached to the ground isn't mekabel tumah for these purposes.<ref>Taharat Kohanim 371:19 quoting Kehilat Yakov Taharot 25</ref><br />
#A closed door is considered a permanent blockage of tumah.<ref>Rav Hershel Schachter ([https://www.yutorah.org/sidebar/lecture.cfm/810180/rabbi-hershel-schachter/shiur-77-shabbos-ohel-zaruk/ Shabbat Shiur 77 min 6]) explained that a door which has a crack underneath the door tumah can travel from the room to the hallway through tumat ohel since the door isn't always closed. Neeyim Zemirot p. 49 writes that a door can be a stimah olamit but if it is metal there's room to be machmir since it is mekabel tumah. Avnei Nezer OC 293:7 holds that a door is a stimah forever but struggles to prove this. Taharat Hakohanim 371:14 quotes the Avnei Nezer as primary. <br />
Taz Y.D. 371:3 suggests that doors cannot block tumah as they are only able to stand because of their metal hinges which are mekabel tumah. However the Shach (Nekudos HaKesef) strongly disagrees as he views the doors and hinges as one unit and therefore, they can block tumah.</ref><br />
#If something that would usually block tumah is flying through the air, it is unable to block the tumah.<ref>Tosfos Eiruvin 30b s.v. Umar. Rambam Hilchot Tumat Meit 11:5. The Magid Mishna Hilchot Eiruvin 6:17 quotes the Rashba who seems to say that in certain cases it would still be considered an ohel and capable of blocking tumah. This is based on the opinion of Rabbi Yehuda (Mishna Eiruvin 26b - 27a) that a kohen can have his eiruv in a cemetery. Rashi 27a s.v. lchutz says this means he can be carried into the cemetery in a box or brought in a wagon.</ref><br />
<br />
==Alerting a Kohen of Tumah==<br />
<br />
#If a kohen is sleeping in a house where there is a corpse you should wake him up to tell him to leave. If he isn't wearing clothing, first tell him to just come out of the house and he'll get dressed, and only then tell him about the corpse.<ref>Rama YD 372:1. The Shach Y.D. 372:2 says that this is only true by tumas ohel deoritta. Noda BiYehuda (Dagul Mirvavah Y.D. 372 s.v. im kvar) argues that this should not be an issue as once you are under the same roof as the corpse, it is not an issue deoritta to remain there. </ref><br />
<br />
==Minor Kohen==<br />
<br />
#One is forbidden to cause a minor kohen to come into contact with a corpse.<ref>Shulchan Aruch 373:1 based on Yevamot 114a based on Vayikra 21:1. Shach 373:1 discusses if the child reaches the age of chinuch then some say you should stop him from coming into contact with a corpse. Mishna Berura O.C. 343:3 says that the father must stop a child if he has reached the age of Chinuch</ref><br />
#Some permit a minor kohen from coming into contact with the corpse of a relative,<ref>Vayikra 21:2 says that a kohen is generally allowed to come into contact with the corpse of one of the following seven relatives: spouse, mother, father, brother, sister, son, daughter.</ref> but others prohibit it.<ref>Pitchay Teshuva Y.D. 373:1 explains that a minor is not obligated in aveilut, so perhaps he is not permitted to come into contact with the corpse. On the other hand, perhaps the chinuch is for when he is older, and he will be able to come into contact with the corpse when he is older.</ref><br />
#A pregnant kohen is allowed to come into contact with a corpse.<ref>Magen Avraham O.C. 343:2 says it is permitted because the baby is absorbed within the mother (tahara belua)<br />
Mishna Berura O.C. 343:3 and Shach Y.D. 373:1 quote the Rokeach that it is a double doubt, maybe it is a girl and even if it is a boy, it may be a stillborn.<br />
Rav Nissan Karalitz (Chut Shani 1 at the end of the sefer 4) says you don't need to find out the gender as Pitchay Teshuva Y.D. 110:35 that if you can only solve one doubt, then there is no obligation to do so.</ref><br />
<br />
==Exceptions==<br />
<br />
#A kohen has a mitzvah to become tamay to his relatives.<ref>Rambam Hilchos Aveilut 2:6</ref><br />
#Some limit coming in contact with the corpse to when you are helping with the burial,<ref>Rama Y.D. 373:5 says one should be strict about this matter. Accordingly, Shevet HaLevi 9:251 says if it is possible when taking a corpse to Israel, a kohen should fly on a different flight then his deceased relative.</ref> but others do not limit the kohen from contact with the corpse of the relative at all.<ref>Shach in Nekudas Hakesef 373:5. Accordingly, Chazon Ovadia, Aveilut, vol. 2, p. 51. allows a kohen can accompany the body of a relative on the plane for burial in Israel. </ref><br />
##A kohen must be careful when burying his relative not to come into contact with or under the same roof as other graves.<ref>Shulchan Aruch Y.D. 373:7 suggests having kohanim buried at the edge of a cemetery. </ref> For Ashkenazim this is limited to on the way out of the cemetery, but while a kohen is dealing with the burial of the corpse of a relative, he may come into contact with other corpses.<ref>Rama Y.D. 373:7. If this was not arranged, and a kohen's relative is being buried among other graves in a way that the kohen will have to become tamay after burying his relative, Rav Moshe Feinstein (Igrot Moshe Y.D. 1:249) allows the kohen to attend the burial. </ref><br />
#A kohen who is in contact with a corpse can come into contact with another corpse.<ref>Rambam Hilchot Nezeirut 5:17. The Raavad argues that the same is true even if the kohen is still tamay and no longer in contact with a corpse. Therefore, nowadays, when all kohanim are tamay, there is no issue coming in contact with a corpse. Pitchay Teshuva 372:9 says that we don't follow the Raavad. Additionally, he adds that the Raavad may just mean that there is no punishment, but it is still prohibited for a tamay kohen to come in contact with a corpse.</ref><br />
<br />
==Air Travel==<br />
<br />
#Some prohibit a kohen from flying on a plane with a corpse in the baggage compartment.<ref>Igrot Moshe, YD 2:164; Chelkat Yaakov YD 213; Teshuvot V’hanhagot 1:678. See also Teshuvot V’hanhagot 3:347.</ref> Other authorities are lenient,<ref>Shema Shlomo, YD 6:18:5.<br />
<br />
Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that if planes are not made one of the six metals mentioned in the Torah (Bamidbar 32:22), the baggage section would block tumah from spreading to the passengers on the plane.</ref> especially in extenuating circumstances.<ref>Teshuvot V’hanhagot 2:569; She’arim Metzuyanim B’halacha 202:8; V’harim Hacohen 3:63. See also Even Yisrael 9:124.</ref><br />
#A Kohen need not worry that his flight might fly over cemeteries.<ref>Chelkat Yaakov, YD 209–12.</ref><br />
<br />
<br />
==Links==<br />
<br />
#See [https://www.halachipedia.com/index.php?title=Kohanim_Flying_on_a_Plane#Kohanim:_Air_Travel Kohanim Flying on a Plane]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Ritual Practices]]</div>Aaschreihttps://halachipedia.com/index.php?title=Kohanim_Not_Becoming_Tameh&diff=23860Kohanim Not Becoming Tameh2019-08-01T02:21:16Z<p>Aaschrei: </p>
<hr />
<div>==What Kind of Tumah==<br />
<br />
#A male kohen cannot come into contact, carry, or be under the same roof with a human corpse.<ref>Shulchan Aruch Y.D. 369:1</ref><br />
##Even if a kohen is in a separate room, there is still a problem if the corpse may pass through the room the kohen is in.<ref>Shulchan Aruch Y.D. 371:4 based on Mishna Ohalos 7:3. Rashi in Beitzah 38a s.v. deorata says this is a halacha l'Moshe MiSinai. However, in Beitzah 10a s.v. kulam says it is a rabbinic decree and this is how the Shach Y.D. 371:8</ref><br />
###One can plan to take the corpse out one exit and then only that exit is tamay and the kohen can be by any other exit.<ref>Aruch HaShulchan Y.D. 371:22 quoting from Mishna Ohalos 7:3</ref><br />
#Some allow a kohen to be under the same roof as a non-Jewish corpse, but ideally we try to be strict.<ref>Shulchan Aruch Y.D. 372:2 says it is proper to be strict and the Rama quotes those who are lenient, but says it is appropriate to be strict. Shach Y.D. 372:4 says that even those who are lenient about tumas ohel, prohibit touching or lifting a non-Jewish corpse. Hagos Maymonios Hilchos Avel 3:2 quotes the Yerayim that a kohen does not have to avoid these forms of tumah by a non-Jewish corpse. </ref><br />
#Ashkenazim allow a kohen to come into contact with metal which has come into contact with a corpse.<ref>Rama Y.D. 369:1 quoting from the Shut HaRashba 1:476 that there is an argument about this point, but we are customarily lenient </ref><br />
#Sefardim do not allow a kohen to be under the same roof as a ''goses.''<ref>Shulchan Aruch Y.D. 370:1. Shach Y.D. 370:4 says this is not as serious as an actual corpse, but notes that others disagree</ref> Ashkenazim agree that this should be avoided , but strictly it is permitted.<ref>Rama Y.D. 370:1</ref> <br />
##If there is a chance the kohen can save the person, then he should come to help.<ref>Pischay Teshuva Y.D. 370:1 quotes the Teshuvot Beis Yaakov who is strict, but strongly disagrees</ref><br />
#In cases of a pressing need, a kohen is allowed to visit someone who is sick in the hospital outside of Israel.<ref>Rav Moshe Feinstein (Igrot Moshe Y.D. 2:166) says we can follow the majority that any corpse or limbs will be of a non-Jew which strictly speaking are not mitamay b'ohel. However, he notes that you should try and find out if there are any Jewish corpses at the time as that would be a problem. See also Chelkat Yaakov, YD 215.</ref><br />
#A kohen is permitted to live outside the land of Israel.<ref>The Gemora Shabbat 15a tells us that Shimon ben Shetach decreed that outside the land of Israel has the status of tumas meis. The Shach Y.D. 369:2 and Taz Y.D. 369:4 suggest that this is a stringency that doesn't apply nowadays as the laws of tumah and tahara are not practiced. Rabbi Akiva Eiger (Y.D. 369 :1 s.v. v'chol) explains there is room to be lenient as this tumah is only Rabbinic in nature. Additionally, he suggests (s.v. HaKohen) that kohanim are relying on the minority opinion of the Ravaad that there is no issue for a Kohen to come into contact with a corpse if he is already tamay.</ref><br />
<br />
==Blocking Tumah of Corpse==<br />
<br />
#If there is a corpse in a room the tumah extends from room to room if there is an opening of a Tefach by a Tefach. If there is an opening of a Tefach square and it is completely closed off tumah doesn't extend beyond. However, if it is only partially closed off and the hole is less than a Tefach if the closing is permanent the tumah doesn't extend but if it is temporary it isn't a sufficient blockage and tumah expends.<ref>Shulchan Aruch YD 371:1</ref><br />
##Something that is susceptible to tumah, ''mikabel tumah'', does not block tumah from spreading.<ref>Rama YD 371:1. See also Tosfot Shabbat 27b s.v. v'ain quoting from Mishna Ohalot 8 quoted by the Rambam Hilchot tumat meit 13.<br />
There is a discussion with regards to which metal is susceptible to tumah. Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that only the six metals listed in the Torah (Vayikra 32:22) are susceptible to tumah. Tiferet Yisroel Yivakesh Daat 44 says these metals are not specific and anything malleable is included. (This may relate to the argument surrounding [[#Air Travel| Air Travel]])</ref> Anything attached to the ground isn't mekabel tumah for these purposes.<ref>Taharat Kohanim 371:19 quoting Kehilat Yakov Taharot 25</ref><br />
#A closed door is considered a permanent blockage of tumah.<ref>Rav Hershel Schachter ([https://www.yutorah.org/sidebar/lecture.cfm/810180/rabbi-hershel-schachter/shiur-77-shabbos-ohel-zaruk/ Shabbat Shiur 77 min 6]) explained that a door which has a crack underneath the door tumah can travel from the room to the hallway through tumat ohel since the door isn't always closed. Neeyim Zemirot p. 49 writes that a door can be a stimah olamit but if it is metal there's room to be machmir since it is mekabel tumah. Avnei Nezer OC 293:7 holds that a door is a stimah forever but struggles to prove this. Taharat Hakohanim 371:14 quotes the Avnei Nezer as primary. <br />
Taz Y.D. 371:3 suggests that doors cannot block tumah as they are only able to stand because of their metal hinges which are mekabel tumah. However the Shach (Nekudos HaKesef) strongly disagrees as he views the doors and hinges as one unit and therefore, they can block tumah.</ref><br />
#If something that would usually block tumah is flying through the air, it is unable to block the tumah.<ref>Tosfos Eiruvin 30b s.v. Umar. Rambam Hilchot Tumat Meit 11:5. The Magid Mishna Hilchot Eiruvin 6:17 quotes the Rashba who seems to say that in certain cases it would still be considered an ohel and capable of blocking tumah. This is based on the opinion of Rabbi Yehuda (Mishna Eiruvin 26b - 27a) that a kohen can have his eiruv in a cemetery. Rashi 27a s.v. lchutz says this means he can be carried into the cemetery in a box or brought in a wagon.</ref><br />
<br />
==Alerting a Kohen of Tumah==<br />
<br />
#If a kohen is sleeping in a house where there is a corpse you should wake him up to tell him to leave. If he isn't wearing clothing, first tell him to just come out of the house and he'll get dressed, and only then tell him about the corpse.<ref>Rama YD 372:1. The Shach Y.D. 372:2 says that this is only true by tumas ohel deoritta. Noda BiYehuda (Dagul Mirvavah Y.D. 372 s.v. im kvar) argues that this should not be an issue as once you are under the same roof as the corpse, it is not an issue deoritta to remain there. </ref><br />
<br />
==Minor Kohen==<br />
<br />
#One is forbidden to cause a minor kohen to come into contact with a corpse.<ref>Shulchan Aruch 373:1 based on Yevamot 114a based on Vayikra 21:1. Shach 373:1 discusses if the child reaches the age of chinuch then some say you should stop him from coming into contact with a corpse. Mishna Berura O.C. 343:3 says that the father must stop a child if he has reached the age of Chinuch</ref><br />
#Some permit a minor kohen from coming into contact with the corpse of a relative,<ref>Vayikra 21:2 says that a kohen is generally allowed to come into contact with the corpse of one of the following seven relatives: spouse, mother, father, brother, sister, son, daughter.</ref> but others prohibit it.<ref>Pitchay Teshuva Y.D. 373:1 explains that a minor is not obligated in aveilut, so perhaps he is not permitted to come into contact with the corpse. On the other hand, perhaps the chinuch is for when he is older, and he will be able to come into contact with the corpse when he is older.</ref><br />
#A pregnant kohen is allowed to come into contact with a corpse.<ref>Magen Avraham O.C. 343:2 says it is permitted because the baby is absorbed within the mother (tahara belua)<br />
Mishna Berura O.C. 343:3 and Shach Y.D. 373:1 quote the Rokeach that it is a double doubt, maybe it is a girl and even if it is a boy, it may be a stillborn.<br />
Rav Nissan Karalitz (Chut Shani 1 at the end of the sefer 4) says you don't need to find out the gender as Pitchay Teshuva Y.D. 110:35 that if you can only solve one doubt, then there is no obligation to do so.</ref><br />
<br />
==Exceptions==<br />
<br />
#A kohen has a mitzvah to become tamay to his relatives.<ref>Rambam Hilchos Aveilut 2:6</ref><br />
#Some limit coming in contact with the corpse to when you are helping with the burial,<ref>Rama Y.D. 373:5 says one should be strict about this matter. Accordingly, Shevet HaLevi 9:251 says if it is possible when taking a corpse to Israel, a kohen should fly on a different flight then his deceased relative.</ref> but others do not limit the kohen from contact with the corpse of the relative at all.<ref>Shach in Nekudas Hakesef 373:5. Accordingly, Chazon Ovadia, Aveilut, vol. 2, p. 51. allows a kohen can accompany the body of a relative on the plane for burial in Israel. </ref><br />
##A kohen must be careful when burying his relative not to come into contact with or under the same roof as other graves.<ref>Shulchan Aruch Y.D. 373:7 suggests having kohanim buried at the edge of a cemetery. </ref> For Ashkenazim this is limited to on the way out of the cemetery, but while a kohen is dealing with the burial of the corpse of a relative, he may come into contact with other corpses.<ref>Rama Y.D. 373:7. If this was not arranged, and a kohen's relative is being buried among other graves in a way that the kohen will have to become tamay after burying his relative, Rav Moshe Feinstein (Igrot Moshe Y.D. 1:249) allows the kohen to attend the burial. </ref><br />
#A kohen who is in contact with a corpse can come into contact with another corpse.<ref>Rambam Hilchot Nezeirut 5:17. The Raavad argues that the same is true even if the kohen is still tamay and no longer in contact with a corpse. Therefore, nowadays, when all kohanim are tamay, there is no issue coming in contact with a corpse. Pitchay Teshuva 372:9 says that we don't follow the Raavad. Additionally, he adds that the Raavad may just mean that there is no punishment, but it is still prohibited for a tamay kohen to come in contact with a corpse.</ref><br />
<br />
==Air Travel==<br />
<br />
#Some prohibit a kohen from flying on a plane with a corpse in the baggage compartment.<ref>Igrot Moshe, YD 2:164; Chelkat Yaakov YD 213; Teshuvot V’hanhagot 1:678. See also Teshuvot V’hanhagot 3:347.</ref> Other authorities are lenient,<ref>Shema Shlomo, YD 6:18:5.<br />
<br />
Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that if planes are not made one of the six metals mentioned in the Torah (Vayikra 32:22), the baggage section would block tumah from spreading to the passengers on the plane.</ref> especially in extenuating circumstances.<ref>Teshuvot V’hanhagot 2:569; She’arim Metzuyanim B’halacha 202:8; V’harim Hacohen 3:63. See also Even Yisrael 9:124.</ref><br />
#A Kohen need not worry that his flight might fly over cemeteries.<ref>Chelkat Yaakov, YD 209–12.</ref><br />
<br />
<br />
==Links==<br />
<br />
#See [https://www.halachipedia.com/index.php?title=Kohanim_Flying_on_a_Plane#Kohanim:_Air_Travel Kohanim Flying on a Plane]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Ritual Practices]]</div>Aaschreihttps://halachipedia.com/index.php?title=Kohanim_Not_Becoming_Tameh&diff=23853Kohanim Not Becoming Tameh2019-08-01T01:31:24Z<p>Aaschrei: </p>
<hr />
<div>==What Kind of Tumah==<br />
<br />
#A male kohen cannot come into contact, carry, or be under the same roof with a human corpse.<ref>Shulchan Aruch Y.D. 369:1</ref><br />
##Even if a kohen is in a separate room, there is still a problem if the corpse may pass through the room the kohen is in.<ref>Shulchan Aruch Y.D. 371:4 based on Mishna Ohalos 7:3. Rashi in Beitzah 38a s.v. deorata says this is a halacha l'Moshe MiSinai. However, in Beitzah 10a s.v. kulam says it is a rabbinic decree and this is how the Shach Y.D. 371:8</ref><br />
###One can plan to take the corpse out one exit and then only that exit is tamay and the kohen can be by any other exit.<ref>Aruch HaShulchan Y.D. 371:22 quoting from Mishna Ohalos 7:3</ref><br />
#Some allow a kohen to be under the same roof as a non-Jewish corpse, but ideally we try to be strict.<ref>Shulchan Aruch Y.D. 372:2 says it is proper to be strict and the Rama quotes those who are lenient, but says it is appropriate to be strict. Shach Y.D. 372:4 says that even those who are lenient about tumas ohel, prohibit touching or lifting a non-Jewish corpse. Hagos Maymonios Hilchos Avel 3:2 quotes the Yerayim that a kohen does not have to avoid these forms of tumah by a non-Jewish corpse. </ref><br />
#Ashkenazim allow a kohen to come into contact with metal which has come into contact with a corpse.<ref>Rama Y.D. 369:1 quoting from the Shut HaRashba 1:476 that there is an argument about this point, but we are customarily lenient </ref><br />
#Sefardim do not allow a kohen to be under the same roof as a ''goses.''<ref>Shulchan Aruch Y.D. 370:1. Shach Y.D. 370:4 says this is not as serious as an actual corpse, but notes that others disagree</ref> Ashkenazim agree that this should be avoided , but strictly it is permitted.<ref>Rama Y.D. 370:1</ref> <br />
##If there is a chance the kohen can save the person, then he should come to help.<ref>Pischay Teshuva Y.D. 370:1 quotes the Teshuvot Beis Yaakov who is strict, but strongly disagrees</ref><br />
#In cases of a pressing need, a kohen is allowed to visit someone who is sick in the hospital outside of Israel.<ref>Rav Moshe Feinstein (Igrot Moshe Y.D. 2:166) says we can follow the majority that any corpse or limbs will be of a non-Jew which strictly speaking are not mitamay b'ohel. However, he notes that you should try and find out if there are any Jewish corpses at the time as that would be a problem. See also Chelkat Yaakov, YD 215.</ref><br />
#A kohen is permitted to live outside the land of Israel.<ref>The Gemora Shabbat 15a tells us that Shimon ben Shetach decreed that outside the land of Israel has the status of tumas meis. The Shach Y.D. 369:2 and Taz Y.D. 369:4 suggest that this is a stringency that doesn't apply nowadays as the laws of tumah and tahara are not practiced. Rabbi Akiva Eiger (Y.D. 369 :1 s.v. v'chol) explains there is room to be lenient as this tumah is only Rabbinic in nature. Additionally, he suggests (s.v. HaKohen) that kohanim are relying on the minority opinion of the Ravaad that there is no issue for a Kohen to come into contact with a corpse if he is already tamay.</ref><br />
<br />
==Blocking Tumah of Corpse==<br />
<br />
#If there is a corpse in a room the tumah extends from room to room if there is an opening of a Tefach by a Tefach. If there is an opening of a Tefach square and it is completely closed off tumah doesn't extend beyond. However, if it is only partially closed off and the hole is less than a Tefach if the closing is permanent the tumah doesn't extend but if it is temporary it isn't a sufficient blockage and tumah expends.<ref>Shulchan Aruch YD 371:1</ref><br />
##Something that is susceptible to tumah, ''mikabel tumah'', does not block tumah from spreading.<ref>Tosfot Shabbat 27b s.v. v'ain quoting from Mishna Ohalot 8 quoted by the Rambam Hilchot tumat meit 13.<br />
<br />
There is a discussion with regards to which metal is susceptible to tumah. Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that only the six metals listed in the Torah (Vayikra 32:22) are susceptible to tumah. Tiferet Yisroel Yivakesh Daat 44 says these metals are not specific and anything malleable is included. (This may relate to the argument surrounding [[#Air Travel| Air Travel]])</ref><br />
#A closed door is considered a permanent blockage of tumah.<ref>Rav Hershel Schachter ([https://www.yutorah.org/sidebar/lecture.cfm/810180/rabbi-hershel-schachter/shiur-77-shabbos-ohel-zaruk/ Shabbat Shiur 77 min 6]) explained that a door which has a crack underneath the door tumah can travel from the room to the hallway through tumat ohel since the door isn't always closed. Neeyim Zemirot p. 49 writes that a door can be a stimah olamit but if it is metal there's room to be machmir since it is mekabel tumah. Avnei Nezer OC 293:7 holds that a door is a stimah forever but struggles to prove this. Taharat Hakohanim 371:14 quotes the Avnei Nezer as primary. <br />
Taz Y.D. 371:3 suggests that doors cannot block tumah as they are only able to stand because of their metal hinges which are mekabel tumah. However the Shach (Nekudos HaKesef) strongly disagrees as he views the doors and hinges as one unit and therefore, they can block tumah.</ref><br />
#Only items that aren't mekabel tumah and are able to stand on their own are able to block tumah.<ref>Rama YD 371:1</ref> Anything attached to the ground isn't mekabel tumah for these purposes.<ref>Taharat Kohanim 371:19 quoting Kehilat Yakov Taharot 25</ref><br />
#All agree that if something that would usually block tumah is flying through the air, it is unable to block the tumah.<ref>Tosfos Eiruvin 30b s.v. Umar</ref><br />
<br />
==Alerting a Kohen of Tumah==<br />
<br />
#If a kohen is sleeping in a house where there is a corpse you should wake him up to tell him to leave. If he isn't wearing clothing, first tell him to just come out of the house and he'll get dressed, and only then tell him about the corpse.<ref>Rama YD 372:1. The Shach Y.D. 372:2 says that this is only true by tumas ohel deoritta. Noda BiYehuda (Dagul Mirvavah Y.D. 372 s.v. im kvar) argues that this should not be an issue as once you are under the same roof as the corpse, it is not an issue deoritta to remain there. </ref><br />
<br />
==Minor Kohen==<br />
<br />
#One is forbidden to cause a minor kohen to come into contact with a corpse.<ref>Shulchan Aruch 373:1 based on Yevamot 114a based on Vayikra 21:1. Shach 373:1 discusses if the child reaches the age of chinuch then some say you should stop him from coming into contact with a corpse. Mishna Berura O.C. 343:3 says that the father must stop a child if he has reached the age of Chinuch</ref><br />
#Some permit a minor kohen from coming into contact with the corpse of a relative,<ref>Vayikra 21:2 says that a kohen is generally allowed to come into contact with the corpse of one of the following seven relatives: spouse, mother, father, brother, sister, son, daughter.</ref> but others prohibit it.<ref>Pitchay Teshuva Y.D. 373:1 explains that a minor is not obligated in aveilut, so perhaps he is not permitted to come into contact with the corpse. On the other hand, perhaps the chinuch is for when he is older, and he will be able to come into contact with the corpse when he is older.</ref><br />
#A pregnant kohen is allowed to come into contact with a corpse.<ref>Magen Avraham O.C. 343:2 says it is permitted because the baby is absorbed within the mother (tahara belua)<br />
Mishna Berura O.C. 343:3 and Shach Y.D. 373:1 quote the Rokeach that it is a double doubt, maybe it is a girl and even if it is a boy, it may be a stillborn.<br />
Rav Nissan Karalitz (Chut Shani 1 at the end of the sefer 4) says you don't need to find out the gender as Pitchay Teshuva Y.D. 110:35 that if you can only solve one doubt, then there is no obligation to do so.</ref><br />
<br />
==Exceptions==<br />
<br />
#A kohen has a mitzvah to become tamay to his relatives.<ref>Rambam Hilchos Aveilut 2:6</ref><br />
#Some limit coming in contact with the corpse to when you are helping with the burial,<ref>Rama Y.D. 373:5 says one should be strict about this matter. Accordingly, Shevet HaLevi 9:251 says if it is possible when taking a corpse to Israel, a kohen should fly on a different flight then his deceased relative.</ref> but others do not limit the kohen from contact with the corpse of the relative at all.<ref>Shach in Nekudas Hakesef 373:5. Accordingly, Chazon Ovadia, Aveilut, vol. 2, p. 51. allows a kohen can accompany the body of a relative on the plane for burial in Israel. </ref><br />
##A kohen must be careful when burying his relative not to come into contact with or under the same roof as other graves.<ref>Shulchan Aruch Y.D. 373:7 suggests having kohanim buried at the edge of a cemetery. </ref> For Ashkenazim this is limited to on the way out of the cemetery, but while a kohen is dealing with the burial of the corpse of a relative, he may come into contact with other corpses.<ref>Rama Y.D. 373:7. If this was not arranged, and a kohen's relative is being buried among other graves in a way that the kohen will have to become tamay after burying his relative, Rav Moshe Feinstein (Igrot Moshe Y.D. 1:249) allows the kohen to attend the burial. </ref><br />
#A kohen who is in contact with a corpse can come into contact with another corpse.<ref>Rambam Hilchot Nezeirut 5:17. The Raavad argues that the same is true even if the kohen is still tamay and no longer in contact with a corpse. Therefore, nowadays, when all kohanim are tamay, there is no issue coming in contact with a corpse. Pitchay Teshuva 372:9 says that we don't follow the Raavad. Additionally, he adds that the Raavad may just mean that there is no punishment, but it is still prohibited for a tamay kohen to come in contact with a corpse.</ref><br />
<br />
==Air Travel==<br />
<br />
#Some prohibit a kohen from flying on a plane with a corpse in the baggage compartment.<ref>Igrot Moshe, YD 2:164; Chelkat Yaakov YD 213; Teshuvot V’hanhagot 1:678. See also Teshuvot V’hanhagot 3:347.</ref> Other authorities are lenient,<ref>Shema Shlomo, YD 6:18:5.<br />
<br />
Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that if planes are not made one of the six metals mentioned in the Torah (Vayikra</ref> especially in extenuating circumstances.<ref>Teshuvot V’hanhagot 2:569; She’arim Metzuyanim B’halacha 202:8; V’harim Hacohen 3:63. See also Even Yisrael 9:124.</ref><br />
#A Kohen need not worry that his flight might fly over cemeteries.<ref>Chelkat Yaakov, YD 209–12.</ref><br />
<br />
<br />
==Links==<br />
<br />
#See [https://www.halachipedia.com/index.php?title=Kohanim_Flying_on_a_Plane#Kohanim:_Air_Travel Kohanim Flying on a Plane]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Ritual Practices]]</div>Aaschreihttps://halachipedia.com/index.php?title=Kohanim_Not_Becoming_Tameh&diff=23852Kohanim Not Becoming Tameh2019-08-01T01:30:17Z<p>Aaschrei: </p>
<hr />
<div>==What Kind of Tumah==<br />
<br />
#A male kohen cannot come into contact, carry, or be under the same roof with a human corpse.<ref>Shulchan Aruch Y.D. 369:1</ref><br />
##Even if a kohen is in a separate room, there is still a problem if the corpse may pass through the room the kohen is in.<ref>Shulchan Aruch Y.D. 371:4 based on Mishna Ohalos 7:3. Rashi in Beitzah 38a s.v. deorata says this is a halacha l'Moshe MiSinai. However, in Beitzah 10a s.v. kulam says it is a rabbinic decree and this is how the Shach Y.D. 371:8</ref><br />
###One can plan to take the corpse out one exit and then only that exit is tamay and the kohen can be by any other exit.<ref>Aruch HaShulchan Y.D. 371:22 quoting from Mishna Ohalos 7:3</ref><br />
#Some allow a kohen to be under the same roof as a non-Jewish corpse, but ideally we try to be strict.<ref>Shulchan Aruch Y.D. 372:2 says it is proper to be strict and the Rama quotes those who are lenient, but says it is appropriate to be strict. Shach Y.D. 372:4 says that even those who are lenient about tumas ohel, prohibit touching or lifting a non-Jewish corpse. Hagos Maymonios Hilchos Avel 3:2 quotes the Yerayim that a kohen does not have to avoid these forms of tumah by a non-Jewish corpse. </ref><br />
#Ashkenazim allow a kohen to come into contact with metal which has come into contact with a corpse.<ref>Rama Y.D. 369:1 quoting from the Shut HaRashba 1:476 that there is an argument about this point, but we are customarily lenient </ref><br />
#Sefardim do not allow a kohen to be under the same roof as a ''goses.''<ref>Shulchan Aruch Y.D. 370:1. Shach Y.D. 370:4 says this is not as serious as an actual corpse, but notes that others disagree</ref> Ashkenazim agree that this should be avoided , but strictly it is permitted.<ref>Rama Y.D. 370:1</ref> <br />
##If there is a chance the kohen can save the person, then he should come to help.<ref>Pischay Teshuva Y.D. 370:1 quotes the Teshuvot Beis Yaakov who is strict, but strongly disagrees</ref><br />
#In cases of a pressing need, a kohen is allowed to visit someone who is sick in the hospital outside of Israel.<ref>Rav Moshe Feinstein (Igrot Moshe Y.D. 2:166) says we can follow the majority that any corpse or limbs will be of a non-Jew which strictly speaking are not mitamay b'ohel. However, he notes that you should try and find out if there are any Jewish corpses at the time as that would be a problem. See also Chelkat Yaakov, YD 215.</ref><br />
#A kohen is permitted to live outside the land of Israel.<ref>The Gemora Shabbat 15a tells us that Shimon ben Shetach decreed that outside the land of Israel has the status of tumas meis. The Shach Y.D. 369:2 and Taz Y.D. 369:4 suggest that this is a stringency that doesn't apply nowadays as the laws of tumah and tahara are not practiced. Rabbi Akiva Eiger (Y.D. 369 :1 s.v. v'chol) explains there is room to be lenient as this tumah is only Rabbinic in nature. Additionally, he suggests (s.v. HaKohen) that kohanim are relying on the minority opinion of the Ravaad that there is no issue for a Kohen to come into contact with a corpse if he is already tamay.</ref><br />
<br />
==Blocking Tumah of Corpse==<br />
<br />
#If there is a corpse in a room the tumah extends from room to room if there is an opening of a Tefach by a Tefach. If there is an opening of a Tefach square and it is completely closed off tumah doesn't extend beyond. However, if it is only partially closed off and the hole is less than a Tefach if the closing is permanent the tumah doesn't extend but if it is temporary it isn't a sufficient blockage and tumah expends.<ref>Shulchan Aruch YD 371:1</ref><br />
##Something that is susceptible to tumah, ''mikabel tumah'', does not block tumah from spreading.<ref>Tosfot Shabbat 27b s.v. v'ain quoting from Mishna Ohalot 8 quoted by the Rambam Hilchot tumat meit 13.<br />
<br />
There is a discussion with regards to which metal is susceptible to tumah. Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that only the six metals listed in the Torah (Vayikra 32:22) are susceptible to tumah. Tiferet Yisroel Yivakesh Daat 44 says these metals are not specific and anything malleable is included. (This may relate to the argument surrounding [[#Air Travel]]</ref><br />
#A closed door is considered a permanent blockage of tumah.<ref>Rav Hershel Schachter ([https://www.yutorah.org/sidebar/lecture.cfm/810180/rabbi-hershel-schachter/shiur-77-shabbos-ohel-zaruk/ Shabbat Shiur 77 min 6]) explained that a door which has a crack underneath the door tumah can travel from the room to the hallway through tumat ohel since the door isn't always closed. Neeyim Zemirot p. 49 writes that a door can be a stimah olamit but if it is metal there's room to be machmir since it is mekabel tumah. Avnei Nezer OC 293:7 holds that a door is a stimah forever but struggles to prove this. Taharat Hakohanim 371:14 quotes the Avnei Nezer as primary. <br />
Taz Y.D. 371:3 suggests that doors cannot block tumah as they are only able to stand because of their metal hinges which are mekabel tumah. However the Shach (Nekudos HaKesef) strongly disagrees as he views the doors and hinges as one unit and therefore, they can block tumah.</ref><br />
#Only items that aren't mekabel tumah and are able to stand on their own are able to block tumah.<ref>Rama YD 371:1</ref> Anything attached to the ground isn't mekabel tumah for these purposes.<ref>Taharat Kohanim 371:19 quoting Kehilat Yakov Taharot 25</ref><br />
#All agree that if something that would usually block tumah is flying through the air, it is unable to block the tumah.<ref>Tosfos Eiruvin 30b s.v. Umar</ref><br />
<br />
==Alerting a Kohen of Tumah==<br />
<br />
#If a kohen is sleeping in a house where there is a corpse you should wake him up to tell him to leave. If he isn't wearing clothing, first tell him to just come out of the house and he'll get dressed, and only then tell him about the corpse.<ref>Rama YD 372:1. The Shach Y.D. 372:2 says that this is only true by tumas ohel deoritta. Noda BiYehuda (Dagul Mirvavah Y.D. 372 s.v. im kvar) argues that this should not be an issue as once you are under the same roof as the corpse, it is not an issue deoritta to remain there. </ref><br />
<br />
==Minor Kohen==<br />
<br />
#One is forbidden to cause a minor kohen to come into contact with a corpse.<ref>Shulchan Aruch 373:1 based on Yevamot 114a based on Vayikra 21:1. Shach 373:1 discusses if the child reaches the age of chinuch then some say you should stop him from coming into contact with a corpse. Mishna Berura O.C. 343:3 says that the father must stop a child if he has reached the age of Chinuch</ref><br />
#Some permit a minor kohen from coming into contact with the corpse of a relative,<ref>Vayikra 21:2 says that a kohen is generally allowed to come into contact with the corpse of one of the following seven relatives: spouse, mother, father, brother, sister, son, daughter.</ref> but others prohibit it.<ref>Pitchay Teshuva Y.D. 373:1 explains that a minor is not obligated in aveilut, so perhaps he is not permitted to come into contact with the corpse. On the other hand, perhaps the chinuch is for when he is older, and he will be able to come into contact with the corpse when he is older.</ref><br />
#A pregnant kohen is allowed to come into contact with a corpse.<ref>Magen Avraham O.C. 343:2 says it is permitted because the baby is absorbed within the mother (tahara belua)<br />
Mishna Berura O.C. 343:3 and Shach Y.D. 373:1 quote the Rokeach that it is a double doubt, maybe it is a girl and even if it is a boy, it may be a stillborn.<br />
Rav Nissan Karalitz (Chut Shani 1 at the end of the sefer 4) says you don't need to find out the gender as Pitchay Teshuva Y.D. 110:35 that if you can only solve one doubt, then there is no obligation to do so.</ref><br />
<br />
==Exceptions==<br />
<br />
#A kohen has a mitzvah to become tamay to his relatives.<ref>Rambam Hilchos Aveilut 2:6</ref><br />
#Some limit coming in contact with the corpse to when you are helping with the burial,<ref>Rama Y.D. 373:5 says one should be strict about this matter. Accordingly, Shevet HaLevi 9:251 says if it is possible when taking a corpse to Israel, a kohen should fly on a different flight then his deceased relative.</ref> but others do not limit the kohen from contact with the corpse of the relative at all.<ref>Shach in Nekudas Hakesef 373:5. Accordingly, Chazon Ovadia, Aveilut, vol. 2, p. 51. allows a kohen can accompany the body of a relative on the plane for burial in Israel. </ref><br />
##A kohen must be careful when burying his relative not to come into contact with or under the same roof as other graves.<ref>Shulchan Aruch Y.D. 373:7 suggests having kohanim buried at the edge of a cemetery. </ref> For Ashkenazim this is limited to on the way out of the cemetery, but while a kohen is dealing with the burial of the corpse of a relative, he may come into contact with other corpses.<ref>Rama Y.D. 373:7. If this was not arranged, and a kohen's relative is being buried among other graves in a way that the kohen will have to become tamay after burying his relative, Rav Moshe Feinstein (Igrot Moshe Y.D. 1:249) allows the kohen to attend the burial. </ref><br />
#A kohen who is in contact with a corpse can come into contact with another corpse.<ref>Rambam Hilchot Nezeirut 5:17. The Raavad argues that the same is true even if the kohen is still tamay and no longer in contact with a corpse. Therefore, nowadays, when all kohanim are tamay, there is no issue coming in contact with a corpse. Pitchay Teshuva 372:9 says that we don't follow the Raavad. Additionally, he adds that the Raavad may just mean that there is no punishment, but it is still prohibited for a tamay kohen to come in contact with a corpse.</ref><br />
<br />
==Air Travel==<br />
<br />
#Some prohibit a kohen from flying on a plane with a corpse in the baggage compartment.<ref>Igrot Moshe, YD 2:164; Chelkat Yaakov YD 213; Teshuvot V’hanhagot 1:678. See also Teshuvot V’hanhagot 3:347.</ref> Other authorities are lenient,<ref>Shema Shlomo, YD 6:18:5.<br />
<br />
Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that if planes are not made one of the six metals mentioned in the Torah (Vayikra</ref> especially in extenuating circumstances.<ref>Teshuvot V’hanhagot 2:569; She’arim Metzuyanim B’halacha 202:8; V’harim Hacohen 3:63. See also Even Yisrael 9:124.</ref><br />
#A Kohen need not worry that his flight might fly over cemeteries.<ref>Chelkat Yaakov, YD 209–12.</ref><br />
<br />
<br />
==Links==<br />
<br />
#See [https://www.halachipedia.com/index.php?title=Kohanim_Flying_on_a_Plane#Kohanim:_Air_Travel Kohanim Flying on a Plane]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Ritual Practices]]</div>Aaschreihttps://halachipedia.com/index.php?title=Kohanim_Not_Becoming_Tameh&diff=23851Kohanim Not Becoming Tameh2019-08-01T01:29:30Z<p>Aaschrei: </p>
<hr />
<div>==What Kind of Tumah==<br />
<br />
#A male kohen cannot come into contact, carry, or be under the same roof with a human corpse.<ref>Shulchan Aruch Y.D. 369:1</ref><br />
##Even if a kohen is in a separate room, there is still a problem if the corpse may pass through the room the kohen is in.<ref>Shulchan Aruch Y.D. 371:4 based on Mishna Ohalos 7:3. Rashi in Beitzah 38a s.v. deorata says this is a halacha l'Moshe MiSinai. However, in Beitzah 10a s.v. kulam says it is a rabbinic decree and this is how the Shach Y.D. 371:8</ref><br />
###One can plan to take the corpse out one exit and then only that exit is tamay and the kohen can be by any other exit.<ref>Aruch HaShulchan Y.D. 371:22 quoting from Mishna Ohalos 7:3</ref><br />
#Some allow a kohen to be under the same roof as a non-Jewish corpse, but ideally we try to be strict.<ref>Shulchan Aruch Y.D. 372:2 says it is proper to be strict and the Rama quotes those who are lenient, but says it is appropriate to be strict. Shach Y.D. 372:4 says that even those who are lenient about tumas ohel, prohibit touching or lifting a non-Jewish corpse. Hagos Maymonios Hilchos Avel 3:2 quotes the Yerayim that a kohen does not have to avoid these forms of tumah by a non-Jewish corpse. </ref><br />
#Ashkenazim allow a kohen to come into contact with metal which has come into contact with a corpse.<ref>Rama Y.D. 369:1 quoting from the Shut HaRashba 1:476 that there is an argument about this point, but we are customarily lenient </ref><br />
#Sefardim do not allow a kohen to be under the same roof as a ''goses.''<ref>Shulchan Aruch Y.D. 370:1. Shach Y.D. 370:4 says this is not as serious as an actual corpse, but notes that others disagree</ref> Ashkenazim agree that this should be avoided , but strictly it is permitted.<ref>Rama Y.D. 370:1</ref> <br />
##If there is a chance the kohen can save the person, then he should come to help.<ref>Pischay Teshuva Y.D. 370:1 quotes the Teshuvot Beis Yaakov who is strict, but strongly disagrees</ref><br />
#In cases of a pressing need, a kohen is allowed to visit someone who is sick in the hospital outside of Israel.<ref>Rav Moshe Feinstein (Igrot Moshe Y.D. 2:166) says we can follow the majority that any corpse or limbs will be of a non-Jew which strictly speaking are not mitamay b'ohel. However, he notes that you should try and find out if there are any Jewish corpses at the time as that would be a problem. See also Chelkat Yaakov, YD 215.</ref><br />
#A kohen is permitted to live outside the land of Israel.<ref>The Gemora Shabbat 15a tells us that Shimon ben Shetach decreed that outside the land of Israel has the status of tumas meis. The Shach Y.D. 369:2 and Taz Y.D. 369:4 suggest that this is a stringency that doesn't apply nowadays as the laws of tumah and tahara are not practiced. Rabbi Akiva Eiger (Y.D. 369 :1 s.v. v'chol) explains there is room to be lenient as this tumah is only Rabbinic in nature. Additionally, he suggests (s.v. HaKohen) that kohanim are relying on the minority opinion of the Ravaad that there is no issue for a Kohen to come into contact with a corpse if he is already tamay.</ref><br />
<br />
==Blocking Tumah of Corpse==<br />
<br />
#If there is a corpse in a room the tumah extends from room to room if there is an opening of a Tefach by a Tefach. If there is an opening of a Tefach square and it is completely closed off tumah doesn't extend beyond. However, if it is only partially closed off and the hole is less than a Tefach if the closing is permanent the tumah doesn't extend but if it is temporary it isn't a sufficient blockage and tumah expends.<ref>Shulchan Aruch YD 371:1</ref><br />
##Something that is susceptible to tumah, ''mikabel tumah'', does not block tumah from spreading.<ref>Tosfot Shabbat 27b s.v. v'ain quoting from Mishna Ohalot 8 quoted by the Rambam Hilchot tumat meit 13.<br />
<br />
There is a discussion with regards to which metal is susceptible to tumah. Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that only the six metals listed in the Torah (Vayikra 32:22) are susceptible to tumah. Tiferet Yisroel Yivakesh Daat 44 says these metals are not specific and anything malleable is included. (This may relate to the argument surrounding air travel</ref><br />
#A closed door is considered a permanent blockage of tumah.<ref>Rav Hershel Schachter ([https://www.yutorah.org/sidebar/lecture.cfm/810180/rabbi-hershel-schachter/shiur-77-shabbos-ohel-zaruk/ Shabbat Shiur 77 min 6]) explained that a door which has a crack underneath the door tumah can travel from the room to the hallway through tumat ohel since the door isn't always closed. Neeyim Zemirot p. 49 writes that a door can be a stimah olamit but if it is metal there's room to be machmir since it is mekabel tumah. Avnei Nezer OC 293:7 holds that a door is a stimah forever but struggles to prove this. Taharat Hakohanim 371:14 quotes the Avnei Nezer as primary. <br />
Taz Y.D. 371:3 suggests that doors cannot block tumah as they are only able to stand because of their metal hinges which are mekabel tumah. However the Shach (Nekudos HaKesef) strongly disagrees as he views the doors and hinges as one unit and therefore, they can block tumah.</ref><br />
#Only items that aren't mekabel tumah and are able to stand on their own are able to block tumah.<ref>Rama YD 371:1</ref> Anything attached to the ground isn't mekabel tumah for these purposes.<ref>Taharat Kohanim 371:19 quoting Kehilat Yakov Taharot 25</ref><br />
#All agree that if something that would usually block tumah is flying through the air, it is unable to block the tumah.<ref>Tosfos Eiruvin 30b s.v. Umar</ref><br />
<br />
==Alerting a Kohen of Tumah==<br />
<br />
#If a kohen is sleeping in a house where there is a corpse you should wake him up to tell him to leave. If he isn't wearing clothing, first tell him to just come out of the house and he'll get dressed, and only then tell him about the corpse.<ref>Rama YD 372:1. The Shach Y.D. 372:2 says that this is only true by tumas ohel deoritta. Noda BiYehuda (Dagul Mirvavah Y.D. 372 s.v. im kvar) argues that this should not be an issue as once you are under the same roof as the corpse, it is not an issue deoritta to remain there. </ref><br />
<br />
==Minor Kohen==<br />
<br />
#One is forbidden to cause a minor kohen to come into contact with a corpse.<ref>Shulchan Aruch 373:1 based on Yevamot 114a based on Vayikra 21:1. Shach 373:1 discusses if the child reaches the age of chinuch then some say you should stop him from coming into contact with a corpse. Mishna Berura O.C. 343:3 says that the father must stop a child if he has reached the age of Chinuch</ref><br />
#Some permit a minor kohen from coming into contact with the corpse of a relative,<ref>Vayikra 21:2 says that a kohen is generally allowed to come into contact with the corpse of one of the following seven relatives: spouse, mother, father, brother, sister, son, daughter.</ref> but others prohibit it.<ref>Pitchay Teshuva Y.D. 373:1 explains that a minor is not obligated in aveilut, so perhaps he is not permitted to come into contact with the corpse. On the other hand, perhaps the chinuch is for when he is older, and he will be able to come into contact with the corpse when he is older.</ref><br />
#A pregnant kohen is allowed to come into contact with a corpse.<ref>Magen Avraham O.C. 343:2 says it is permitted because the baby is absorbed within the mother (tahara belua)<br />
Mishna Berura O.C. 343:3 and Shach Y.D. 373:1 quote the Rokeach that it is a double doubt, maybe it is a girl and even if it is a boy, it may be a stillborn.<br />
Rav Nissan Karalitz (Chut Shani 1 at the end of the sefer 4) says you don't need to find out the gender as Pitchay Teshuva Y.D. 110:35 that if you can only solve one doubt, then there is no obligation to do so.</ref><br />
<br />
==Exceptions==<br />
<br />
#A kohen has a mitzvah to become tamay to his relatives.<ref>Rambam Hilchos Aveilut 2:6</ref><br />
#Some limit coming in contact with the corpse to when you are helping with the burial,<ref>Rama Y.D. 373:5 says one should be strict about this matter. Accordingly, Shevet HaLevi 9:251 says if it is possible when taking a corpse to Israel, a kohen should fly on a different flight then his deceased relative.</ref> but others do not limit the kohen from contact with the corpse of the relative at all.<ref>Shach in Nekudas Hakesef 373:5. Accordingly, Chazon Ovadia, Aveilut, vol. 2, p. 51. allows a kohen can accompany the body of a relative on the plane for burial in Israel. </ref><br />
##A kohen must be careful when burying his relative not to come into contact with or under the same roof as other graves.<ref>Shulchan Aruch Y.D. 373:7 suggests having kohanim buried at the edge of a cemetery. </ref> For Ashkenazim this is limited to on the way out of the cemetery, but while a kohen is dealing with the burial of the corpse of a relative, he may come into contact with other corpses.<ref>Rama Y.D. 373:7. If this was not arranged, and a kohen's relative is being buried among other graves in a way that the kohen will have to become tamay after burying his relative, Rav Moshe Feinstein (Igrot Moshe Y.D. 1:249) allows the kohen to attend the burial. </ref><br />
#A kohen who is in contact with a corpse can come into contact with another corpse.<ref>Rambam Hilchot Nezeirut 5:17. The Raavad argues that the same is true even if the kohen is still tamay and no longer in contact with a corpse. Therefore, nowadays, when all kohanim are tamay, there is no issue coming in contact with a corpse. Pitchay Teshuva 372:9 says that we don't follow the Raavad. Additionally, he adds that the Raavad may just mean that there is no punishment, but it is still prohibited for a tamay kohen to come in contact with a corpse.</ref><br />
<br />
==Air Travel==<br />
<br />
#Some prohibit a kohen from flying on a plane with a corpse in the baggage compartment.<ref>Igrot Moshe, YD 2:164; Chelkat Yaakov YD 213; Teshuvot V’hanhagot 1:678. See also Teshuvot V’hanhagot 3:347.</ref> Other authorities are lenient,<ref>Shema Shlomo, YD 6:18:5.<br />
<br />
Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that if planes are not made one of the six metals mentioned in the Torah (Vayikra</ref> especially in extenuating circumstances.<ref>Teshuvot V’hanhagot 2:569; She’arim Metzuyanim B’halacha 202:8; V’harim Hacohen 3:63. See also Even Yisrael 9:124.</ref><br />
#A Kohen need not worry that his flight might fly over cemeteries.<ref>Chelkat Yaakov, YD 209–12.</ref><br />
<br />
<br />
==Links==<br />
<br />
#See [https://www.halachipedia.com/index.php?title=Kohanim_Flying_on_a_Plane#Kohanim:_Air_Travel Kohanim Flying on a Plane]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Ritual Practices]]</div>Aaschreihttps://halachipedia.com/index.php?title=Kohanim_Not_Becoming_Tameh&diff=23850Kohanim Not Becoming Tameh2019-08-01T01:22:03Z<p>Aaschrei: </p>
<hr />
<div>==What Kind of Tumah==<br />
<br />
#A male kohen cannot come into contact, carry, or be under the same roof with a human corpse.<ref>Shulchan Aruch Y.D. 369:1</ref><br />
##Even if a kohen is in a separate room, there is still a problem if the corpse may pass through the room the kohen is in.<ref>Shulchan Aruch Y.D. 371:4 based on Mishna Ohalos 7:3. Rashi in Beitzah 38a s.v. deorata says this is a halacha l'Moshe MiSinai. However, in Beitzah 10a s.v. kulam says it is a rabbinic decree and this is how the Shach Y.D. 371:8</ref><br />
###One can plan to take the corpse out one exit and then only that exit is tamay and the kohen can be by any other exit.<ref>Aruch HaShulchan Y.D. 371:22 quoting from Mishna Ohalos 7:3</ref><br />
#Some allow a kohen to be under the same roof as a non-Jewish corpse, but ideally we try to be strict.<ref>Shulchan Aruch Y.D. 372:2 says it is proper to be strict and the Rama quotes those who are lenient, but says it is appropriate to be strict. Shach Y.D. 372:4 says that even those who are lenient about tumas ohel, prohibit touching or lifting a non-Jewish corpse. Hagos Maymonios Hilchos Avel 3:2 quotes the Yerayim that a kohen does not have to avoid these forms of tumah by a non-Jewish corpse. </ref><br />
#Ashkenazim allow a kohen to come into contact with metal which has come into contact with a corpse.<ref>Rama Y.D. 369:1 quoting from the Shut HaRashba 1:476 that there is an argument about this point, but we are customarily lenient </ref><br />
#Sefardim do not allow a kohen to be under the same roof as a ''goses.''<ref>Shulchan Aruch Y.D. 370:1. Shach Y.D. 370:4 says this is not as serious as an actual corpse, but notes that others disagree</ref> Ashkenazim agree that this should be avoided , but strictly it is permitted.<ref>Rama Y.D. 370:1</ref> <br />
##If there is a chance the kohen can save the person, then he should come to help.<ref>Pischay Teshuva Y.D. 370:1 quotes the Teshuvot Beis Yaakov who is strict, but strongly disagrees</ref><br />
#In cases of a pressing need, a kohen is allowed to visit someone who is sick in the hospital outside of Israel.<ref>Rav Moshe Feinstein (Igrot Moshe Y.D. 2:166) says we can follow the majority that any corpse or limbs will be of a non-Jew which strictly speaking are not mitamay b'ohel. However, he notes that you should try and find out if there are any Jewish corpses at the time as that would be a problem. See also Chelkat Yaakov, YD 215.</ref><br />
#A kohen is permitted to live outside the land of Israel.<ref>The Gemora Shabbat 15a tells us that Shimon ben Shetach decreed that outside the land of Israel has the status of tumas meis. The Shach Y.D. 369:2 and Taz Y.D. 369:4 suggest that this is a stringency that doesn't apply nowadays as the laws of tumah and tahara are not practiced. Rabbi Akiva Eiger (Y.D. 369 :1 s.v. v'chol) explains there is room to be lenient as this tumah is only Rabbinic in nature. Additionally, he suggests (s.v. HaKohen) that kohanim are relying on the minority opinion of the Ravaad that there is no issue for a Kohen to come into contact with a corpse if he is already tamay.</ref><br />
<br />
==Blocking Tumah of Corpse==<br />
<br />
#If there is a corpse in a room the tumah extends from room to room if there is an opening of a Tefach by a Tefach. If there is an opening of a Tefach square and it is completely closed off tumah doesn't extend beyond. However, if it is only partially closed off and the hole is less than a Tefach if the closing is permanent the tumah doesn't extend but if it is temporary it isn't a sufficient blockage and tumah expends.<ref>Shulchan Aruch YD 371:1</ref><br />
##Something that is susceptible to tumah, ''mikabel tumah'', does not block tumah from spreading.<ref>Tosfot Shabbat 27b s.v. v'ain quoting from Mishna Ohalot 8 quoted by the Rambam Hilchot tumat meit 13.<br />
<br />
There is a discussion with regards to which metal is susceptible to tumah. Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that only the six metals listed in the Torah (Vayikra 32:22) are susceptible to tumah. Tiferet Yisroel Yivakesh Daat 44 says these metals are not specific and anything malleable is included.</ref><br />
#A closed door is considered a permanent blockage of tumah.<ref>Rav Hershel Schachter ([https://www.yutorah.org/sidebar/lecture.cfm/810180/rabbi-hershel-schachter/shiur-77-shabbos-ohel-zaruk/ Shabbat Shiur 77 min 6]) explained that a door which has a crack underneath the door tumah can travel from the room to the hallway through tumat ohel since the door isn't always closed. Neeyim Zemirot p. 49 writes that a door can be a stimah olamit but if it is metal there's room to be machmir since it is mekabel tumah. Avnei Nezer OC 293:7 holds that a door is a stimah forever but struggles to prove this. Taharat Hakohanim 371:14 quotes the Avnei Nezer as primary. <br />
Taz Y.D. 371:3 suggests that doors cannot block tumah as they are only able to stand because of their metal hinges which are mekabel tumah. However the Shach (Nekudos HaKesef) strongly disagrees as he views the doors and hinges as one unit and therefore, they can block tumah.</ref><br />
#Only items that aren't mekabel tumah and are able to stand on their own are able to block tumah.<ref>Rama YD 371:1</ref> Anything attached to the ground isn't mekabel tumah for these purposes.<ref>Taharat Kohanim 371:19 quoting Kehilat Yakov Taharot 25</ref><br />
#All agree that if something that would usually block tumah is flying through the air, it is unable to block the tumah.<ref>Tosfos Eiruvin 30b s.v. Umar</ref><br />
<br />
==Alerting a Kohen of Tumah==<br />
<br />
#If a kohen is sleeping in a house where there is a corpse you should wake him up to tell him to leave. If he isn't wearing clothing, first tell him to just come out of the house and he'll get dressed, and only then tell him about the corpse.<ref>Rama YD 372:1. The Shach Y.D. 372:2 says that this is only true by tumas ohel deoritta. Noda BiYehuda (Dagul Mirvavah Y.D. 372 s.v. im kvar) argues that this should not be an issue as once you are under the same roof as the corpse, it is not an issue deoritta to remain there. </ref><br />
<br />
==Minor Kohen==<br />
<br />
#One is forbidden to cause a minor kohen to come into contact with a corpse.<ref>Shulchan Aruch 373:1 based on Yevamot 114a based on Vayikra 21:1. Shach 373:1 discusses if the child reaches the age of chinuch then some say you should stop him from coming into contact with a corpse. Mishna Berura O.C. 343:3 says that the father must stop a child if he has reached the age of Chinuch</ref><br />
#Some permit a minor kohen from coming into contact with the corpse of a relative,<ref>Vayikra 21:2 says that a kohen is generally allowed to come into contact with the corpse of one of the following seven relatives: spouse, mother, father, brother, sister, son, daughter.</ref> but others prohibit it.<ref>Pitchay Teshuva Y.D. 373:1 explains that a minor is not obligated in aveilut, so perhaps he is not permitted to come into contact with the corpse. On the other hand, perhaps the chinuch is for when he is older, and he will be able to come into contact with the corpse when he is older.</ref><br />
#A pregnant kohen is allowed to come into contact with a corpse.<ref>Magen Avraham O.C. 343:2 says it is permitted because the baby is absorbed within the mother (tahara belua)<br />
Mishna Berura O.C. 343:3 and Shach Y.D. 373:1 quote the Rokeach that it is a double doubt, maybe it is a girl and even if it is a boy, it may be a stillborn.<br />
Rav Nissan Karalitz (Chut Shani 1 at the end of the sefer 4) says you don't need to find out the gender as Pitchay Teshuva Y.D. 110:35 that if you can only solve one doubt, then there is no obligation to do so.</ref><br />
<br />
==Exceptions==<br />
<br />
#A kohen has a mitzvah to become tamay to his relatives.<ref>Rambam Hilchos Aveilut 2:6</ref><br />
#Some limit coming in contact with the corpse to when you are helping with the burial,<ref>Rama Y.D. 373:5 says one should be strict about this matter. Accordingly, Shevet HaLevi 9:251 says if it is possible when taking a corpse to Israel, a kohen should fly on a different flight then his deceased relative.</ref> but others do not limit the kohen from contact with the corpse of the relative at all.<ref>Shach in Nekudas Hakesef 373:5. Accordingly, Chazon Ovadia, Aveilut, vol. 2, p. 51. allows a kohen can accompany the body of a relative on the plane for burial in Israel. </ref><br />
##A kohen must be careful when burying his relative not to come into contact with or under the same roof as other graves.<ref>Shulchan Aruch Y.D. 373:7 suggests having kohanim buried at the edge of a cemetery. </ref> For Ashkenazim this is limited to on the way out of the cemetery, but while a kohen is dealing with the burial of the corpse of a relative, he may come into contact with other corpses.<ref>Rama Y.D. 373:7. If this was not arranged, and a kohen's relative is being buried among other graves in a way that the kohen will have to become tamay after burying his relative, Rav Moshe Feinstein (Igrot Moshe Y.D. 1:249) allows the kohen to attend the burial. </ref><br />
#A kohen who is in contact with a corpse can come into contact with another corpse.<ref>Rambam Hilchot Nezeirut 5:17. The Raavad argues that the same is true even if the kohen is still tamay and no longer in contact with a corpse. Therefore, nowadays, when all kohanim are tamay, there is no issue coming in contact with a corpse. Pitchay Teshuva 372:9 says that we don't follow the Raavad. Additionally, he adds that the Raavad may just mean that there is no punishment, but it is still prohibited for a tamay kohen to come in contact with a corpse.</ref><br />
<br />
==Air Travel==<br />
<br />
#Some prohibit a kohen from flying on a plane with a corpse in the baggage compartment.<ref>Igrot Moshe, YD 2:164; Chelkat Yaakov YD 213; Teshuvot V’hanhagot 1:678. See also Teshuvot V’hanhagot 3:347.</ref> Other authorities are lenient,<ref>Shema Shlomo, YD 6:18:5.</ref> especially in extenuating circumstances.<ref>Teshuvot V’hanhagot 2:569; She’arim Metzuyanim B’halacha 202:8; V’harim Hacohen 3:63. See also Even Yisrael 9:124.</ref><br />
#A Kohen need not worry that his flight might fly over cemeteries.<ref>Chelkat Yaakov, YD 209–12.</ref><br />
<br />
<br />
==Links==<br />
<br />
#See [https://www.halachipedia.com/index.php?title=Kohanim_Flying_on_a_Plane#Kohanim:_Air_Travel Kohanim Flying on a Plane]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Ritual Practices]]</div>Aaschreihttps://halachipedia.com/index.php?title=Kohanim_Not_Becoming_Tameh&diff=23849Kohanim Not Becoming Tameh2019-08-01T01:13:45Z<p>Aaschrei: </p>
<hr />
<div>==What Kind of Tumah==<br />
<br />
#A male kohen cannot come into contact, carry, or be under the same roof with a human corpse.<ref>Shulchan Aruch Y.D. 369:1</ref><br />
##Even if a kohen is in a separate room, there is still a problem if the corpse may pass through the room the kohen is in.<ref>Shulchan Aruch Y.D. 371:4 based on Mishna Ohalos 7:3. Rashi in Beitzah 38a s.v. deorata says this is a halacha l'Moshe MiSinai. However, in Beitzah 10a s.v. kulam says it is a rabbinic decree and this is how the Shach Y.D. 371:8</ref><br />
###One can plan to take the corpse out one exit and then only that exit is tamay and the kohen can be by any other exit.<ref>Aruch HaShulchan Y.D. 371:22 quoting from Mishna Ohalos 7:3</ref><br />
#Some allow a kohen to be under the same roof as a non-Jewish corpse, but ideally we try to be strict.<ref>Shulchan Aruch Y.D. 372:2 says it is proper to be strict and the Rama quotes those who are lenient, but says it is appropriate to be strict. Shach Y.D. 372:4 says that even those who are lenient about tumas ohel, prohibit touching or lifting a non-Jewish corpse. Hagos Maymonios Hilchos Avel 3:2 quotes the Yerayim that a kohen does not have to avoid these forms of tumah by a non-Jewish corpse. </ref><br />
#Ashkenazim allow a kohen to come into contact with metal which has come into contact with a corpse.<ref>Rama Y.D. 369:1 quoting from the Shut HaRashba 1:476 that there is an argument about this point, but we are customarily lenient </ref><br />
#Sefardim do not allow a kohen to be under the same roof as a ''goses.''<ref>Shulchan Aruch Y.D. 370:1. Shach Y.D. 370:4 says this is not as serious as an actual corpse, but notes that others disagree</ref> Ashkenazim agree that this should be avoided , but strictly it is permitted.<ref>Rama Y.D. 370:1</ref> <br />
##If there is a chance the kohen can save the person, then he should come to help.<ref>Pischay Teshuva Y.D. 370:1 quotes the Teshuvot Beis Yaakov who is strict, but strongly disagrees</ref><br />
#In cases of a pressing need, a kohen is allowed to visit someone who is sick in the hospital outside of Israel.<ref>Rav Moshe Feinstein (Igrot Moshe Y.D. 2:166) says we can follow the majority that any corpse or limbs will be of a non-Jew which strictly speaking are not mitamay b'ohel. However, he notes that you should try and find out if there are any Jewish corpses at the time as that would be a problem. See also Chelkat Yaakov, YD 215.</ref><br />
#A kohen is permitted to live outside the land of Israel.<ref>The Gemora Shabbat 15a tells us that Shimon ben Shetach decreed that outside the land of Israel has the status of tumas meis. The Shach Y.D. 369:2 and Taz Y.D. 369:4 suggest that this is a stringency that doesn't apply nowadays as the laws of tumah and tahara are not practiced. Rabbi Akiva Eiger (Y.D. 369 :1 s.v. v'chol) explains there is room to be lenient as this tumah is only Rabbinic in nature. Additionally, he suggests (s.v. HaKohen) that kohanim are relying on the minority opinion of the Ravaad that there is no issue for a Kohen to come into contact with a corpse if he is already tamay.</ref><br />
<br />
==Blocking Tumah of Corpse==<br />
<br />
#If there is a corpse in a room the tumah extends from room to room if there is an opening of a Tefach by a Tefach. If there is an opening of a Tefach square and it is completely closed off tumah doesn't extend beyond. However, if it is only partially closed off and the hole is less than a Tefach if the closing is permanent the tumah doesn't extend but if it is temporary it isn't a sufficient blockage and tumah expends.<ref>Shulchan Aruch YD 371:1</ref><br />
##Something that is susceptible to tumah, ''mikabel tumah'', does not block tumah from spreading.<ref>Tosfot Shabbat 27b s.v. v'ain quoting from Mishna Ohalot 8 quoted by the Rambam Hilchot tumat meit 13.<br />
<br />
There is a discussion with regards to which metal is susceptible to tumah. Rav Moshe Feinstein (Igrot Moshe Y.D. 2:164) says that only the six metals listed in the Torah ( if all only the 6 metals mentioned in the Torah are</ref><br />
#A closed door is considered a permanent blockage of tumah.<ref>Rav Hershel Schachter ([https://www.yutorah.org/sidebar/lecture.cfm/810180/rabbi-hershel-schachter/shiur-77-shabbos-ohel-zaruk/ Shabbat Shiur 77 min 6]) explained that a door which has a crack underneath the door tumah can travel from the room to the hallway through tumat ohel since the door isn't always closed. Neeyim Zemirot p. 49 writes that a door can be a stimah olamit but if it is metal there's room to be machmir since it is mekabel tumah. Avnei Nezer OC 293:7 holds that a door is a stimah forever but struggles to prove this. Taharat Hakohanim 371:14 quotes the Avnei Nezer as primary. <br />
Taz Y.D. 371:3 suggests that doors cannot block tumah as they are only able to stand because of their metal hinges which are mekabel tumah. However the Shach (Nekudos HaKesef) strongly disagrees as he views the doors and hinges as one unit and therefore, they can block tumah.</ref><br />
#Only items that aren't mekabel tumah and are able to stand on their own are able to block tumah.<ref>Rama YD 371:1</ref> Anything attached to the ground isn't mekabel tumah for these purposes.<ref>Taharat Kohanim 371:19 quoting Kehilat Yakov Taharot 25</ref><br />
#All agree that if something that would usually block tumah is flying through the air, it is unable to block the tumah.<ref>Tosfos Eiruvin 30b s.v. Umar</ref><br />
<br />
==Alerting a Kohen of Tumah==<br />
<br />
#If a kohen is sleeping in a house where there is a corpse you should wake him up to tell him to leave. If he isn't wearing clothing, first tell him to just come out of the house and he'll get dressed, and only then tell him about the corpse.<ref>Rama YD 372:1. The Shach Y.D. 372:2 says that this is only true by tumas ohel deoritta. Noda BiYehuda (Dagul Mirvavah Y.D. 372 s.v. im kvar) argues that this should not be an issue as once you are under the same roof as the corpse, it is not an issue deoritta to remain there. </ref><br />
<br />
==Minor Kohen==<br />
<br />
#One is forbidden to cause a minor kohen to come into contact with a corpse.<ref>Shulchan Aruch 373:1 based on Yevamot 114a based on Vayikra 21:1. Shach 373:1 discusses if the child reaches the age of chinuch then some say you should stop him from coming into contact with a corpse. Mishna Berura O.C. 343:3 says that the father must stop a child if he has reached the age of Chinuch</ref><br />
#Some permit a minor kohen from coming into contact with the corpse of a relative,<ref>Vayikra 21:2 says that a kohen is generally allowed to come into contact with the corpse of one of the following seven relatives: spouse, mother, father, brother, sister, son, daughter.</ref> but others prohibit it.<ref>Pitchay Teshuva Y.D. 373:1 explains that a minor is not obligated in aveilut, so perhaps he is not permitted to come into contact with the corpse. On the other hand, perhaps the chinuch is for when he is older, and he will be able to come into contact with the corpse when he is older.</ref><br />
#A pregnant kohen is allowed to come into contact with a corpse.<ref>Magen Avraham O.C. 343:2 says it is permitted because the baby is absorbed within the mother (tahara belua)<br />
Mishna Berura O.C. 343:3 and Shach Y.D. 373:1 quote the Rokeach that it is a double doubt, maybe it is a girl and even if it is a boy, it may be a stillborn.<br />
Rav Nissan Karalitz (Chut Shani 1 at the end of the sefer 4) says you don't need to find out the gender as Pitchay Teshuva Y.D. 110:35 that if you can only solve one doubt, then there is no obligation to do so.</ref><br />
<br />
==Exceptions==<br />
<br />
#A kohen has a mitzvah to become tamay to his relatives.<ref>Rambam Hilchos Aveilut 2:6</ref><br />
#Some limit coming in contact with the corpse to when you are helping with the burial,<ref>Rama Y.D. 373:5 says one should be strict about this matter. Accordingly, Shevet HaLevi 9:251 says if it is possible when taking a corpse to Israel, a kohen should fly on a different flight then his deceased relative.</ref> but others do not limit the kohen from contact with the corpse of the relative at all.<ref>Shach in Nekudas Hakesef 373:5. Accordingly, Chazon Ovadia, Aveilut, vol. 2, p. 51. allows a kohen can accompany the body of a relative on the plane for burial in Israel. </ref><br />
##A kohen must be careful when burying his relative not to come into contact with or under the same roof as other graves.<ref>Shulchan Aruch Y.D. 373:7 suggests having kohanim buried at the edge of a cemetery. </ref> For Ashkenazim this is limited to on the way out of the cemetery, but while a kohen is dealing with the burial of the corpse of a relative, he may come into contact with other corpses.<ref>Rama Y.D. 373:7. If this was not arranged, and a kohen's relative is being buried among other graves in a way that the kohen will have to become tamay after burying his relative, Rav Moshe Feinstein (Igrot Moshe Y.D. 1:249) allows the kohen to attend the burial. </ref><br />
#A kohen who is in contact with a corpse can come into contact with another corpse.<ref>Rambam Hilchot Nezeirut 5:17. The Raavad argues that the same is true even if the kohen is still tamay and no longer in contact with a corpse. Therefore, nowadays, when all kohanim are tamay, there is no issue coming in contact with a corpse. Pitchay Teshuva 372:9 says that we don't follow the Raavad. Additionally, he adds that the Raavad may just mean that there is no punishment, but it is still prohibited for a tamay kohen to come in contact with a corpse.</ref><br />
<br />
==Air Travel==<br />
<br />
#Some prohibit a kohen from flying on a plane with a corpse in the baggage compartment.<ref>Igrot Moshe, YD 2:164; Chelkat Yaakov YD 213; Teshuvot V’hanhagot 1:678. See also Teshuvot V’hanhagot 3:347.</ref> Other authorities are lenient,<ref>Shema Shlomo, YD 6:18:5.</ref> especially in extenuating circumstances.<ref>Teshuvot V’hanhagot 2:569; She’arim Metzuyanim B’halacha 202:8; V’harim Hacohen 3:63. See also Even Yisrael 9:124.</ref><br />
#A Kohen need not worry that his flight might fly over cemeteries.<ref>Chelkat Yaakov, YD 209–12.</ref><br />
<br />
<br />
==Links==<br />
<br />
#See [https://www.halachipedia.com/index.php?title=Kohanim_Flying_on_a_Plane#Kohanim:_Air_Travel Kohanim Flying on a Plane]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Ritual Practices]]</div>Aaschreihttps://halachipedia.com/index.php?title=Kohanim_Not_Becoming_Tameh&diff=23846Kohanim Not Becoming Tameh2019-08-01T00:50:48Z<p>Aaschrei: </p>
<hr />
<div>==What Kind of Tumah==<br />
<br />
#A male kohen cannot come into contact, carry, or be under the same roof with a human corpse.<ref>Shulchan Aruch Y.D. 369:1</ref><br />
##Even if a kohen is in a separate room, there is still a problem if the corpse may pass through the room the kohen is in.<ref>Shulchan Aruch Y.D. 371:4 based on Mishna Ohalos 7:3. Rashi in Beitzah 38a s.v. deorata says this is a halacha l'Moshe MiSinai. However, in Beitzah 10a s.v. kulam says it is a rabbinic decree and this is how the Shach Y.D. 371:8</ref><br />
###One can plan to take the corpse out one exit and then only that exit is tamay and the kohen can be by any other exit.<ref>Aruch HaShulchan Y.D. 371:22 quoting from Mishna Ohalos 7:3</ref><br />
#Some allow a kohen to be under the same roof as a non-Jewish corpse, but ideally we try to be strict.<ref>Shulchan Aruch Y.D. 372:2 says it is proper to be strict and the Rama quotes those who are lenient, but says it is appropriate to be strict. Shach Y.D. 372:4 says that even those who are lenient about tumas ohel, prohibit touching or lifting a non-Jewish corpse. Hagos Maymonios Hilchos Avel 3:2 quotes the Yerayim that a kohen does not have to avoid these forms of tumah by a non-Jewish corpse. </ref><br />
#Ashkenazim allow a kohen to come into contact with metal which has come into contact with a corpse.<ref>Rama Y.D. 369:1 quoting from the Shut HaRashba 1:476 that there is an argument about this point, but we are customarily lenient </ref><br />
#Sefardim do not allow a kohen to be under the same roof as a ''goses.''<ref>Shulchan Aruch Y.D. 370:1. Shach Y.D. 370:4 says this is not as serious as an actual corpse, but notes that others disagree</ref> Ashkenazim agree that this should be avoided , but strictly it is permitted.<ref>Rama Y.D. 370:1</ref> <br />
##If there is a chance the kohen can save the person, then he should come to help.<ref>Pischay Teshuva Y.D. 370:1 quotes the Teshuvot Beis Yaakov who is strict, but strongly disagrees</ref><br />
#In cases of a pressing need, a kohen is allowed to visit someone who is sick in the hospital outside of Israel.<ref>Rav Moshe Feinstein (Igrot Moshe Y.D. 2:166) says we can follow the majority that any corpse or limbs will be of a non-Jew which strictly speaking are not mitamay b'ohel. However, he notes that you should try and find out if there are any Jewish corpses at the time as that would be a problem. See also Chelkat Yaakov, YD 215.</ref><br />
#A kohen is permitted to live outside the land of Israel.<ref>The Gemora Shabbat 15a tells us that Shimon ben Shetach decreed that outside the land of Israel has the status of tumas meis. The Shach Y.D. 369:2 and Taz Y.D. 369:4 suggest that this is a stringency that doesn't apply nowadays as the laws of tumah and tahara are not practiced. Rabbi Akiva Eiger (Y.D. 369 :1 s.v. v'chol) explains there is room to be lenient as this tumah is only Rabbinic in nature. Additionally, he suggests (s.v. HaKohen) that kohanim are relying on the minority opinion of the Ravaad that there is no issue for a Kohen to come into contact with a corpse if he is already tamay.</ref><br />
<br />
==Blocking Tumah of Corpse==<br />
<br />
#If there is a corpse in a room the tumah extends from room to room if there is an opening of a Tefach by a Tefach. If there is an opening of a Tefach square and it is completely closed off tumah doesn't extend beyond. However, if it is only partially closed off and the hole is less than a Tefach if the closing is permanent the tumah doesn't extend but if it is temporary it isn't a sufficient blockage and tumah expends.<ref>Shulchan Aruch YD 371:1</ref><br />
#A closed door is considered a permanent blockage of tumah.<ref>Rav Hershel Schachter ([https://www.yutorah.org/sidebar/lecture.cfm/810180/rabbi-hershel-schachter/shiur-77-shabbos-ohel-zaruk/ Shabbat Shiur 77 min 6]) explained that a door which has a crack underneath the door tumah can travel from the room to the hallway through tumat ohel since the door isn't always closed. Neeyim Zemirot p. 49 writes that a door can be a stimah olamit but if it is metal there's room to be machmir since it is mekabel tumah. Avnei Nezer OC 293:7 holds that a door is a stimah forever but struggles to prove this. Taharat Hakohanim 371:14 quotes the Avnei Nezer as primary. <br />
Taz Y.D. 371:3 suggests that doors cannot block tumah as they are only able to stand because of their metal hinges which are mekabel tumah. However the Shach (Nekudos HaKesef) strongly disagrees as he views the doors and hinges as one unit and therefore, they can block tumah.</ref><br />
#Only items that aren't mekabel tumah and are able to stand on their own are able to block tumah.<ref>Rama YD 371:1</ref> Anything attached to the ground isn't mekabel tumah for these purposes.<ref>Taharat Kohanim 371:19 quoting Kehilat Yakov Taharot 25</ref><br />
#All agree that if something that would usually block tumah is flying through the air, it is unable to block the tumah.<ref>Tosfos Eiruvin 30b s.v. Umar</ref><br />
<br />
==Alerting a Kohen of Tumah==<br />
<br />
#If a kohen is sleeping in a house where there is a corpse you should wake him up to tell him to leave. If he isn't wearing clothing, first tell him to just come out of the house and he'll get dressed, and only then tell him about the corpse.<ref>Rama YD 372:1. The Shach Y.D. 372:2 says that this is only true by tumas ohel deoritta. Noda BiYehuda (Dagul Mirvavah Y.D. 372 s.v. im kvar) argues that this should not be an issue as once you are under the same roof as the corpse, it is not an issue deoritta to remain there. </ref><br />
<br />
==Minor Kohen==<br />
<br />
#One is forbidden to cause a minor kohen to come into contact with a corpse.<ref>Shulchan Aruch 373:1 based on Yevamot 114a based on Vayikra 21:1. Shach 373:1 discusses if the child reaches the age of chinuch then some say you should stop him from coming into contact with a corpse. Mishna Berura O.C. 343:3 says that the father must stop a child if he has reached the age of Chinuch</ref><br />
#Some permit a minor kohen from coming into contact with the corpse of a relative,<ref>Vayikra 21:2 says that a kohen is generally allowed to come into contact with the corpse of one of the following seven relatives: spouse, mother, father, brother, sister, son, daughter.</ref> but others prohibit it.<ref>Pitchay Teshuva Y.D. 373:1 explains that a minor is not obligated in aveilut, so perhaps he is not permitted to come into contact with the corpse. On the other hand, perhaps the chinuch is for when he is older, and he will be able to come into contact with the corpse when he is older.</ref><br />
#A pregnant kohen is allowed to come into contact with a corpse.<ref>Magen Avraham O.C. 343:2 says it is permitted because the baby is absorbed within the mother (tahara belua)<br />
Mishna Berura O.C. 343:3 and Shach Y.D. 373:1 quote the Rokeach that it is a double doubt, maybe it is a girl and even if it is a boy, it may be a stillborn.<br />
Rav Nissan Karalitz (Chut Shani 1 at the end of the sefer 4) says you don't need to find out the gender as Pitchay Teshuva Y.D. 110:35 that if you can only solve one doubt, then there is no obligation to do so.</ref><br />
<br />
==Exceptions==<br />
<br />
#A kohen has a mitzvah to become tamay to his relatives.<ref>Rambam Hilchos Aveilut 2:6</ref><br />
#Some limit coming in contact with the corpse to when you are helping with the burial,<ref>Rama Y.D. 373:5 says one should be strict about this matter. Accordingly, Shevet HaLevi 9:251 says if it is possible when taking a corpse to Israel, a kohen should fly on a different flight then his deceased relative.</ref> but others do not limit the kohen from contact with the corpse of the relative at all.<ref>Shach in Nekudas Hakesef 373:5. Accordingly, Chazon Ovadia, Aveilut, vol. 2, p. 51. allows a kohen can accompany the body of a relative on the plane for burial in Israel. </ref><br />
##A kohen must be careful when burying his relative not to come into contact with or under the same roof as other graves.<ref>Shulchan Aruch Y.D. 373:7 suggests having kohanim buried at the edge of a cemetery. </ref> For Ashkenazim this is limited to on the way out of the cemetery, but while a kohen is dealing with the burial of the corpse of a relative, he may come into contact with other corpses.<ref>Rama Y.D. 373:7. If this was not arranged, and a kohen's relative is being buried among other graves in a way that the kohen will have to become tamay after burying his relative, Rav Moshe Feinstein (Igrot Moshe Y.D. 1:249) allows the kohen to attend the burial. </ref><br />
#A kohen who is in contact with a corpse can come into contact with another corpse.<ref>Rambam Hilchot Nezeirut 5:17. The Raavad argues that the same is true even if the kohen is still tamay and no longer in contact with a corpse. Therefore, nowadays, when all kohanim are tamay, there is no issue coming in contact with a corpse. Pitchay Teshuva 372:9 says that we don't follow the Raavad. Additionally, he adds that the Raavad may just mean that there is no punishment, but it is still prohibited for a tamay kohen to come in contact with a corpse.</ref><br />
<br />
==Air Travel==<br />
<br />
#Some prohibit a kohen from flying on a plane with a corpse in the baggage compartment.<ref>Igrot Moshe, YD 2:164; Chelkat Yaakov YD 213; Teshuvot V’hanhagot 1:678. See also Teshuvot V’hanhagot 3:347.</ref> Other authorities are lenient,<ref>Shema Shlomo, YD 6:18:5.</ref> especially in extenuating circumstances.<ref>Teshuvot V’hanhagot 2:569; She’arim Metzuyanim B’halacha 202:8; V’harim Hacohen 3:63. See also Even Yisrael 9:124.</ref><br />
#A Kohen need not worry that his flight might fly over cemeteries.<ref>Chelkat Yaakov, YD 209–12.</ref><br />
<br />
<br />
==Links==<br />
<br />
#See [https://www.halachipedia.com/index.php?title=Kohanim_Flying_on_a_Plane#Kohanim:_Air_Travel Kohanim Flying on a Plane]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Ritual Practices]]</div>Aaschreihttps://halachipedia.com/index.php?title=Kohanim_Not_Becoming_Tameh&diff=23843Kohanim Not Becoming Tameh2019-08-01T00:27:03Z<p>Aaschrei: </p>
<hr />
<div>==What Kind of Tumah==<br />
<br />
#A male kohen cannot come into contact, carry, or be under the same roof with a human corpse.<ref>Shulchan Aruch Y.D. 369:1</ref><br />
##Even if a kohen is in a separate room, there is still a problem if the corpse may pass through the room the kohen is in.<ref>Shulchan Aruch Y.D. 371:4 based on Mishna Ohalos 7:3. Rashi in Beitzah 38a s.v. deorata says this is a halacha l'Moshe MiSinai. However, in Beitzah 10a s.v. kulam says it is a rabbinic decree and this is how the Shach Y.D. 371:8</ref><br />
###One can plan to take the corpse out one exit and then only that exit is tamay and the kohen can be by any other exit.<ref>Aruch HaShulchan Y.D. 371:22 quoting from Mishna Ohalos 7:3</ref><br />
#Some allow a kohen to be under the same roof as a non-Jewish corpse, but ideally we try to be strict.<ref>Shulchan Aruch Y.D. 372:2 says it is proper to be strict and the Rama quotes those who are lenient, but says it is appropriate to be strict. Shach Y.D. 372:4 says that even those who are lenient about tumas ohel, prohibit touching or lifting a non-Jewish corpse. Hagos Maymonios Hilchos Avel 3:2 quotes the Yerayim that a kohen does not have to avoid these forms of tumah by a non-Jewish corpse. </ref><br />
#Ashkenazim allow a kohen to come into contact with metal which has come into contact with a corpse.<ref>Rama Y.D. 369:1 quoting from the Shut HaRashba 1:476 that there is an argument about this point, but we are customarily lenient </ref><br />
#Sefardim do not allow a kohen to be under the same roof as a ''goses.''<ref>Shulchan Aruch Y.D. 370:1. Shach Y.D. 370:4 says this is not as serious as an actual corpse, but notes that others disagree</ref> Ashkenazim agree that this should be avoided , but strictly it is permitted.<ref>Rama Y.D. 370:1</ref> <br />
##If there is a chance the kohen can save the person, then he should come to help.<ref>Pischay Teshuva Y.D. 370:1 quotes the Teshuvot Beis Yaakov who is strict, but strongly disagrees</ref><br />
#In cases of a pressing need, a kohen is allowed to visit someone who is sick in the hospital outside of Israel.<ref>Rav Moshe Feinstein (Igrot Moshe Y.D. 2:166) says we can follow the majority that any corpse or limbs will be of a non-Jew which strictly speaking are not mitamay b'ohel. However, he notes that you should try and find out if there are any Jewish corpses at the time as that would be a problem. See also Chelkat Yaakov, YD 215.</ref><br />
#A kohen is permitted to live outside the land of Israel.<ref>The Gemora Shabbat 15a tells us that Shimon ben Shetach decreed that outside the land of Israel has the status of tumas meis. The Shach Y.D. 369:2 and Taz Y.D. 369:4 suggest that this is a stringency that doesn't apply nowadays as the laws of tumah and tahara are not practiced. Rabbi Akiva Eiger (Y.D. 369 :1 s.v. v'chol) explains there is room to be lenient as this tumah is only Rabbinic in nature. Additionally, he suggests (s.v. HaKohen) that kohanim are relying on the minority opinion of the Ravaad that there is no issue for a Kohen to come into contact with a corpse if he is already tamay.</ref><br />
<br />
==Blocking Tumah of Corpse==<br />
<br />
#If there is a corpse in a room the tumah extends from room to room if there is an opening of a Tefach by a Tefach. If there is an opening of a Tefach square and it is completely closed off tumah doesn't extend beyond. However, if it is only partially closed off and the hole is less than a Tefach if the closing is permanent the tumah doesn't extend but if it is temporary it isn't a sufficient blockage and tumah expends.<ref>Shulchan Aruch YD 371:1</ref><br />
#A closed door is considered a permanent blockage of tumah.<ref>Rav Hershel Schachter ([https://www.yutorah.org/sidebar/lecture.cfm/810180/rabbi-hershel-schachter/shiur-77-shabbos-ohel-zaruk/ Shabbat Shiur 77 min 6]) explained that a door which has a crack underneath the door tumah can travel from the room to the hallway through tumat ohel since the door isn't always closed. Neeyim Zemirot p. 49 writes that a door can be a stimah olamit but if it is metal there's room to be machmir since it is mekabel tumah. Avnei Nezer OC 293:7 holds that a door is a stimah forever but struggles to prove this. Taharat Hakohanim 371:14 quotes the Avnei Nezer as primary. <br />
Taz Y.D. 371:3 suggests that doors cannot block tumah as they are only able to stand because of their metal hinges which are mekabel tumah. However the Shach (Nekudos HaKesef) strongly disagrees as he views the doors and hinges as one unit and therefore, they can block tumah.</ref><br />
#Only items that aren't mekabel tumah and are able to stand on their own are able to block tumah.<ref>Rama YD 371:1</ref> Anything attached to the ground isn't mekabel tumah for these purposes.<ref>Taharat Kohanim 371:19 quoting Kehilat Yakov Taharot 25</ref><br />
#All agree that if something that would usually block tumah is flying through the air, it is unable to block the tumah.<ref>Tosfos Eiruvin 30b s.v. Umar</ref><br />
<br />
==Alerting a Kohen of Tumah==<br />
<br />
#If a kohen is sleeping in a house where there is a corpse you should wake him up to tell him to leave. If he isn't wearing clothing, first tell him to just come out of the house and he'll get dressed, and only then tell him about the corpse.<ref>Rama YD 372:1. The Shach Y.D. 372:2 says that this is only true by tumas ohel deoritta. Noda BiYehuda (Dagul Mirvavah Y.D. 372 s.v. im kvar) argues that this should not be an issue as once you are under the same roof as the corpse, it is not an issue deoritta to remain there. </ref><br />
<br />
==Minor Kohen==<br />
<br />
#One is forbidden to cause a minor kohen to come into contact with a corpse.<ref>Shulchan Aruch 373:1 based on Yevamot 114a based on Vayikra 21:1. Shach 373:1 discusses if the child reaches the age of chinuch then some say you should stop him from coming into contact with a corpse. Mishna Berura O.C. 343:3 says that the father must stop a child if he has reached the age of Chinuch</ref><br />
#Some permit a minor kohen from coming into contact with the corpse of a relative,<ref>Vayikra 21:2 says that a kohen is generally allowed to come into contact with the corpse of one of the following seven relatives: spouse, mother, father, brother, sister, son, daughter.</ref> but others prohibit it.<ref>Pitchay Teshuva Y.D. 373:1 explains that a minor is not obligated in aveilut, so perhaps he is not permitted to come into contact with the corpse. On the other hand, perhaps the chinuch is for when he is older, and he will be able to come into contact with the corpse when he is older.</ref><br />
#A pregnant kohen is allowed to come into contact with a corpse.<ref>Magen Avraham O.C. 343:2 says it is permitted because the baby is absorbed within the mother (tahara belua)<br />
Mishna Berura O.C. 343:3 and Shach Y.D. 373:1 quote the Rokeach that it is a double doubt, maybe it is a girl and even if it is a boy, it may be a stillborn.<br />
Rav Nissan Karalitz (Chut Shani 1 at the end of the sefer 4) says you don't need to find out the gender as Pitchay Teshuva Y.D. 110:35 that if you can only solve one doubt, then there is no obligation to do so.</ref><br />
<br />
==Exceptions==<br />
<br />
#A kohen has a mitzvah to become tamay to his relatives.<ref>Rambam Hilchos Aveilut 2:6</ref><br />
#Some limit coming in contact with the corpse to when you are helping with the burial,<ref>Rama Y.D. 373:5 says one should be strict about this matter. Accordingly, Shevet HaLevi 9:251 says if it is possible when taking a corpse to Israel, a kohen should fly on a different flight then his deceased relative.</ref> but others do not limit the kohen from contact with the corpse of the relative at all.<ref>Shach in Nekudas Hakesef 373:5. Accordingly, Chazon Ovadia, Aveilut, vol. 2, p. 51. allows a kohen can accompany the body of a relative on the plane for burial in Israel. </ref><br />
##A kohen must be careful when burying his relative not to come into contact with or under the same roof as other graves.<ref>Shulchan Aruch Y.D. 373:7 suggests having kohanim buried at the edge of a cemetery. </ref> For Ashkenazim this is limited to on the way out of the cemetery, but while a kohen is dealing with the burial of the corpse of a relative, he may come into contact with other corpses.<ref>Rama Y.D. 373:7. If this was not arranged, and a kohen's relative is being buried among other graves in a way that the kohen will have to become tamay after burying his relative, Rav Moshe Feinstein (Igrot Moshe Y.D. 1:249) allows the kohen to attend the burial. </ref><br />
#A kohen who is in contact with a corpse can come into contact with another corpse.<ref>Rambam Hilchot Nezeirut 5:17. The Raavad argues that the same is true even if the kohen is still tamay and no longer in contact with a corpse. Therefore, nowadays, when all kohanim are tamay, there is no issue coming in contact with a corpse. Pitchay Teshuva 372:9 says that we don't follow the Raavad. Additionally, he adds that the Raavad may just mean that there is no punishment, but it is still prohibited for a tamay kohen to come in contact with a corpse.</ref><br />
<br />
==Air Travel==<br />
<br />
#Some prohibit a kohen from flying on a plane with a corpse in the baggage compartment.<ref>Igrot Moshe, YD 2:164; Chelkat Yaakov YD 213; Teshuvot V’hanhagot 1:678. See also Teshuvot V’hanhagot 3:347.</ref> Other authorities are lenient,<ref>Shema Shlomo, YD 6:18:5.</ref> especially in extenuating circumstances.<ref>Teshuvot V’hanhagot 2:569; She’arim Metzuyanim B’halacha 202:8; V’harim Hacohen 3:63. See also Even Yisrael 9:124.</ref><br />
#A Kohen need not worry that his flight might fly over cemeteries.<ref>Chelkat Yaakov, YD 209–12.</ref><br />
<br />
<br />
==Links==<br />
<br />
#See [[Kohanim_Flying_on_a_Plane#Kohanim:_Air_Travel]]<br />
<br />
==Sources==<br />
<references /><br />
[[Category:Ritual Practices]]</div>Aaschreihttps://halachipedia.com/index.php?title=Kohanim_Not_Becoming_Tameh&diff=23834Kohanim Not Becoming Tameh2019-07-31T01:50:27Z<p>Aaschrei: </p>
<hr />
<div>==What kind of Tumah==<br />
<br />
#A male kohen cannot come into contact, carry, or be under the same roof with a human corpse.<ref>Shulchan Aruch Y.D. 369:1</ref><br />
##Even if a kohen is in a separate room, there is still a problem if the corpse may pass through the room the kohen is in.<ref>Shulchan Aruch Y.D. 371:4 based on Mishna Ohalos 7:3. Rashi in Beitzah 38a s.v. deorata says this is a halacha l'Moshe MiSinai. However, in Beitzah 10a s.v. kulam says it is a rabbinic decree and this is how the Shach Y.D. 371:8</ref><br />
###One can plan to take the corpse out one exit and then only that exit is tamay and the kohen can be by any other exit.<ref>Aruch HaShulchan Y.D. 371:22 quoting from Mishna Ohalos 7:3</ref><br />
#Some allow a kohen to be under the same roof as a non-Jewish corpse, but ideally we try to be strict.<ref>Shulchan Aruch Y.D. 372:2 says it is proper to be strict and the Rama quotes those who are lenient, but says it is appropriate to be strict. Shach Y.D. 372:4 says that even those who are lenient about tumas ohel, prohibit touching or lifting a non-Jewish corpse. Hagos Maymonios Hilchos Avel 3:2 quotes the Yerayim that a kohen does not have to avoid these forms of tumah by a non-Jewish corpse. </ref><br />
#Ashkenazim allow a kohen to come into contact with metal which has come into contact with a corpse.<ref>Rama Y.D. 369:1 quoting from the Shut HaRashba 1:476 that there is an argument about this point, but we are customarily lenient </ref><br />
#Sefardim do not allow a kohen to be under the same roof as a ''goses.''<ref>Shulchan Aruch Y.D. 370:1. Shach Y.D. 370:4 says this is not as serious as an actual corpse, but notes that others disagree</ref> Ashkenazim agree that this should be avoided , but strictly it is permitted.<ref>Rama Y.D. 370:1</ref> <br />
##If there is a chance the kohen can save the person, then he should come to help.<ref>Pischay Teshuva Y.D. 370:1 quotes the Teshuvot Beis Yaakov who is strict, but strongly disagrees</ref><br />
#In cases of a pressing need, a kohen is allowed to visit someone who is sick in the hospital outside of Israel.<ref>Rav Moshe Feinstein (Igrot Moshe Y.D. 2:166) says we can follow the majority that any corpse or limbs will be of a non-Jew which strictly speaking are not mitamay b'ohel. However, he notes that you should try and find out if there are any Jewish corpses at the time as that would be a problem. See also Chelkat Yaakov, YD 215.</ref><br />
#A kohen is permitted to live outside the land of Israel.<ref>The Gemora Shabbat 15a tells us that Shimon ben Shetach decreed that outside the land of Israel has the status of tumas meis. The Shach Y.D. 369:2 and Taz Y.D. 369:4 suggest that this is a stringency that doesn't apply nowadays as the laws of tumah and tahara are not practiced. Rabbi Akiva Eiger (Y.D. 369 :1 s.v. v'chol) explains there is room to be lenient as this tumah is only Rabbinic in nature. Additionally, he suggests (s.v. HaKohen) that kohanim are relying on the minority opinion of the Ravaad that there is no issue for a Kohen to come into contact with a corpse if he is already tamay.</ref><br />
<br />
==Blocking Tumah of Corpse==<br />
<br />
#If there is a corpse in a room the tumah extends from room to room if there is an opening of a Tefach by a Tefach. If there is an opening of a Tefach square and it is completely closed off tumah doesn't extend beyond. However, if it is only partially closed off and the hole is less than a Tefach if the closing is permanent the tumah doesn't extend but if it is temporary it isn't a sufficient blockage and tumah expends.<ref>Shulchan Aruch YD 371:1</ref><br />
#A closed door is considered a permanent blockage of tumah.<ref>Rav Hershel Schachter ([https://www.yutorah.org/sidebar/lecture.cfm/810180/rabbi-hershel-schachter/shiur-77-shabbos-ohel-zaruk/ Shabbat Shiur 77 min 6]) explained that a door which has a crack underneath the door tumah can travel from the room to the hallway through tumat ohel since the door isn't always closed. Neeyim Zemirot p. 49 writes that a door can be a stimah olamit but if it is metal there's room to be machmir since it is mekabel tumah. Avnei Nezer OC 293:7 holds that a door is a stimah forever but struggles to prove this. Taharat Hakohanim 371:14 quotes the Avnei Nezer as primary. <br />
Taz Y.D. 371:3 suggests that doors cannot block tumah as they are only able to stand because of their metal hinges which are mekabel tumah. However the Shach (Nekudos HaKesef) strongly disagrees as he views the doors and hinges as one unit and therefore, they can block tumah.</ref><br />
#Only items that aren't mekabel tumah and are able to stand on their own are able to block tumah.<ref>Rama YD 371:1</ref> Anything attached to the ground isn't mekabel tumah for these purposes.<ref>Taharat Kohanim 371:19 quoting Kehilat Yakov Taharot 25</ref><br />
#All agree that if something that would usually block tumah is flying through the air, it is unable to block the tumah.<ref>Tosfos Eiruvin 30b s.v. Umar</ref><br />
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==Alerting a Kohen of Tumah==<br />
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#If a kohen is sleeping in a house where there is a corpse you should wake him up to tell him to leave. If he isn't wearing clothing, first tell him to just come out of the house and he'll get dressed, and only then tell him about the corpse.<ref>Rama YD 372:1. The Shach Y.D. 372:2 says that this is only true by tumas ohel deoritta. Noda BiYehuda (Dagul Mirvavah Y.D. 372 s.v. im kvar) argues that this should not be an issue as once you are under the same roof as the corpse, it is not an issue deoritta to remain there. </ref><br />
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==Minor Kohen==<br />
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#One is forbidden to cause a minor kohen to come into contact with a corpse.<ref>Shulchan Aruch 373:1 based on Yevamot 114a based on Vayikra 21:1. Shach 373:1 discusses if the child reaches the age of chinuch then some say you should stop him from coming into contact with a corpse. Mishna Berura O.C. 343:3 says that the father must stop a child if he has reached the age of Chinuch</ref><br />
#Some permit a minor kohen from coming into contact with the corpse of a relative,<ref>Vayikra 21:2 says that a kohen is generally allowed to come into contact with the corpse of one of the following seven relatives: spouse, mother, father, brother, sister, son, daughter.</ref> but others prohibit it.<ref>Pitchay Teshuva Y.D. 373:1 explains that a minor is not obligated in aveilut, so perhaps he is not permitted to come into contact with the corpse. On the other hand, perhaps the chinuch is for when he is older, and he will be able to come into contact with the corpse when he is older.</ref><br />
#A pregnant kohen is allowed to come into contact with a corpse.<ref>Magen Avraham O.C. 343:2 says it is permitted because the baby is absorbed within the mother (tahara belua)<br />
Mishna Berura O.C. 343:3 and Shach Y.D. 373:1 quote the Rokeach that it is a double doubt, maybe it is a girl and even if it is a boy, it may be a stillborn.<br />
Rav Nissan Karalitz (Chut Shani 1 at the end of the sefer 4) says you don't need to find out the gender as Pitchay Teshuva Y.D. 110:35 that if you can only solve one doubt, then there is no obligation to do so.</ref><br />
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==Exceptions==<br />
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#A kohen has a mitzvah to become tamay to his relatives.<ref>Rambam Hilchos Aveilut 2:6</ref><br />
#Some limit coming in contact with the corpse to when you are helping with the burial,<ref>Rama Y.D. 373:5 says one should be strict about this matter. Accordingly, Shevet HaLevi 9:251 says if it is possible when taking a corpse to Israel, a kohen should fly on a different flight then his deceased relative.</ref> but others do not limit the kohen from contact with the corpse of the relative at all.<ref>Shach in Nekudas Hakesef 373:5. Accordingly, Chazon Ovadia, Aveilut, vol. 2, p. 51. allows a kohen can accompany the body of a relative on the plane for burial in Israel. </ref><br />
##A kohen must be careful when burying his relative not to come into contact with or under the same roof as other graves.<ref>Shulchan Aruch Y.D. 373:7 suggests having kohanim buried at the edge of a cemetery. </ref> For Ashkenazim this is limited to on the way out of the cemetery, but while a kohen is dealing with the burial of the corpse of a relative, he may come into contact with other corpses.<ref>Rama Y.D. 373:7. If this was not arranged, and a kohen's relative is being buried among other graves in a way that the kohen will have to become tamay after burying his relative, Rav Moshe Feinstein (Igrot Moshe Y.D. 1:249) allows the kohen to attend the burial. </ref><br />
#A kohen who is in contact with a corpse can come into contact with another corpse.<ref>Rambam Hilchot Nezeirut 5:17. The Raavad argues that the same is true even if the kohen is still tamay and no longer in contact with a corpse. Therefore, nowadays, when all kohanim are tamay, there is no issue coming in contact with a corpse. Pitchay Teshuva 372:9 says that we don't follow the Raavad. Additionally, he adds that the Raavad may just mean that there is no punishment, but it is still prohibited for a tamay kohen to come in contact with a corpse.</ref><br />
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==Air Travel==<br />
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#Some prohibit a kohen from flying on a plane with a corpse in the baggage compartment.<ref>Igrot Moshe, YD 2:164; Chelkat Yaakov YD 213; Teshuvot V’hanhagot 1:678. See also Teshuvot V’hanhagot 3:347.</ref> Other authorities are lenient,<ref>Shema Shlomo, YD 6:18:5.</ref> especially in extenuating circumstances.<ref>Teshuvot V’hanhagot 2:569; She’arim Metzuyanim B’halacha 202:8; V’harim Hacohen 3:63. See also Even Yisrael 9:124.</ref><br />
#A Kohen need not worry that his flight might fly over cemeteries.<ref>Chelkat Yaakov, YD 209–12.</ref><br />
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==Links==<br />
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#See [[Kohanim_Flying_on_a_Plane#Kohanim:_Air_Travel]]<br />
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==Sources==<br />
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[[Category:Ritual Practices]]</div>Aaschrei