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There is an obligation on every father to educate his children to fulfill mitzvot, even before they reach the age of [[Bar Mitzvah]]/Bat Mitzvah.<ref>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> The age at which this obligation begins varies according to the Mitzvah. Below are the details of this Mitzvah
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
==D’Orayta or D’Rabanan?==
==D’Orayta or D’Rabanan?==
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?
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?
#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</ref>
#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>
#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>
#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>
#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>
# 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>


==At What Age?==
==At What Age?==
 
# 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>
#The general age of when one starts to do mitzvos is when the parents think that their 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>
# 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>
#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>
##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>
##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>
#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>
#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>
#A child can make several of 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 they should encourage them to try to execute and fulfill the mitzvah again. <ref>Mishnah Berurah 343:3.</ref>
#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>


==Who is obligated in Chinuch?==
==Who is obligated in Chinuch?==
*There is a machloket in the commentaries regarding whether the mitzvah of chinuch is for the parent or the child.
*There is a machloket in the commentaries regarding whether the mitzvah of chinuch is for the parent or the child.
 
#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>
#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 effect him the rest of his life. He is saying that the adult has the responsibility to correctly teach his son 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 effect 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>
# 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>
#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 to 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>
# 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.  
#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.  
 
*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>
*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>


==How Completely Must the Mitzvah Be Performed?==
==How Completely Must the Mitzvah Be Performed?==
 
*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.
*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 fulfil his obligation by training his children to learn the basis of the mitzvah, or, must a father teach his son to complete and perfect the mitzvot. There are many different views on how a father should approach this issue.
 
#Just as a woman is not obligated to learn torah, kids are not required to do mitzvot. However, if a woman is to help her husband learn she must be involved as if she was required to learn. This is because her husband's mitzvah is relying on her learning in a certain manner. This is parallel to Chinuch because even though the child is not required to do the mitzvot, his father's obligation is reliant on his son performing the mitzvah adequately.  <ref>S’dei Chemed, Klallim, Maareches Ches, Klal 60</ref>
#In Devarim, the pasuk says (וְשִׁנַּנְתָּם לְבָנֶיךָ, וְדִבַּרְתָּ בָּם, בְּשִׁבְתְּךָ בְּבֵיתֶךָ וּבְלֶכְתְּךָ בַדֶּרֶךְ, וּבְשָׁכְבְּךָ וּבְקוּמֶךָ) that one must teach their child dilegently and at all times. From this, we can infer that chinuch is so important that the father must make sure his son is fully ready to fulfill the mitzvah. This is so necessary that the father must teach his child at all times. <ref>Devarim 6:7</ref>
#Others say, the requirement of a father to train his son in the performance of mitzvot, before he is bar mitzvah, is called chinuch. The term chinuch means training. From this we can infer that the child does not need to perfect the mitzvah, or even complete it, for the father's obligation to be fulfilled. <ref>"The Responsibility for Chinuch." Chabad.org. TheRebbe.org, n.d. Web. 01 Feb. 2016.</ref>
#A psychologist's viewpoint of chinuch is very different. Since there is no concrete explanation of what you must do to fulfill chinuch, when trying to find how to fulfill chinuch a lot of parents seem to make simple mistakes. There are cases where children don't obtain any information on negative mitzvot because the father is so set on teaching mitzvot such as tzitzit or tefillin.  From this we can see that the father can fulfill chinuch by being confident that his child will be a well rounded torah observer. An example would be a situation on pesach. Rather than scolding your child on how big the matzah must be in order to be kosher, instead you should be teaching your child the story of pesach and how to appreciate it.<ref>Shalem, Baruch, Ph.D, and David Koenigsberg, Ph.D. "Chinuch." Chinuch. N.p., n.d. Web. 01 Feb. 2016.</ref>
#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>
#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>
##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>
#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>


==Until When?==
==Until When?==
 
#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>
#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' obligations 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>


==Daily Mitzvot==
==Daily Mitzvot==
===Prayer===
===Prayer===
#Regarding a child's obligation to pray, see the [[Obligation_to_pray#Children| Children's obligation to Pray]] page.
#Regarding a child's obligation to pray, see the [[Obligation_to_pray#Children| Children's obligation to Pray]] page.


===Berachot===
===Berachot===
*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>.  
*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>.  
*Yalkut Yosef (Chinuch p. 20) quotes the Chikrei Lev who proves that there is chinuch even on derabbanan mitzvot as the gemara Rosh Hashana 29b indicates that a person should teach his son how to make hamotzei before eating bread.</ref>
*Yalkut Yosef (Chinuch p. 20) quotes the Chikrei Lev who proves that there is chinuch even on derabbanan mitzvot as the gemara Rosh Hashana 29b indicates that a person should teach his son how to make hamotzei before eating bread.</ref>
*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>
*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>
*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>
*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>
*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 before hand.  <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>
*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>
*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.
*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.
 
*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>
*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 ashem’s name.</ref>


===Washing for Bread===
===Washing for Bread===
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