Rephael Cattan

 We are continuing in siman 11, regarding a katan observing the issurim of Yom Kippur. The Chayei Adam writes that from age 11, if a katan is strong and healthy, they should complete the fast miderabanan. However, if they are not healthy, they should not fast. There is no concept of chinuch if they are […]

 We are continuing in siman 10. The Chayei Adam had introduced the idea that when an issur is not intrinsic, but due to an external time limitation, one is allowed to perform sefiya b’yadayim to a child.  This feeds into the idea that part of the reason beis din is obligated to ensure a katan

 We are beginning siman 10. The Chayei Adam writes that a food which is not intrinsically assur, but is assur because of an impediment due to the day, can be fed to a katan. For example, although there is an issur against eating before kiddush, since there is nothing inherently assur about food before kiddush

 We are continuing in siman 6. We learned that a pregnant woman married to a kohen may come in contact with tumas meis (e.g., enter a hospital), either because of a sfeik sfeika or because of the concept of tahara beluah. Nevertheless, we learned that due to the sfeikos, if she has no pressing need

We are continuing in siman 6, regarding sefiya b’yadayim on Shabbos. We learned that both according to the Imrei Binah and the Achiezer, it is assur to perform sefiya b’yadayim on a child, even though the action they are performing is lacking in meleches machsheves (and even though the Imrei Binah and Achiezer assur for

We are continuing in siman 6, regarding sefiya b’yadayim on Shabbos. We learned yesterday that, arguably, sefiya b’yadayim should not apply to Shabbos, because, mideoraysa, a melachah needs to be a meleches machsheves. Since a katan does not have daas, by definition they are unable to perform a meleches machsheves, so an action they do

 We are continuing in siman 6. We left off with the opinion of the Rashba, which permits an adult to perform sefiya b’yadayim on an issur derabanan. The Biur Halacha, at the end of siman 243, brings this opinion. He writes that Rav Akiva Eiger was asked if people who lived in cities without an

 We are continuing in siman 6, where the Chayei Adam discusses the concept of sefiya b’yadayim. The Chayei Adam wrote that sefiya b’yadayim on an issur deoraysa is assur mi’deoraysa. In the parentheses, he challenges the opinion of the Levush, who holds not like him. Although the Chayei Adam makes it sound as though there

 We are beginning siman 6, where the Chayei Adam discusses sefiya b’yadayim, actively feeding or enabling issur. There is a machlokes rishonim whether sefiya is an issur deoraysa or derabanan. There are three places in the Torah which explicitly forbid sefiya to a katan. However, the fact that it is mentioned three times leads to

 We are continuing in siman 5, where the Chayei Adam discusses the obligation to stop a child from transgressions regarding mitzvos bein adam lechavero.   The Chayei Adam writes that other people, and not just the parents, should stop a child from transgressing mitzvos bein adam lechavero. If necessary, an adult can stop the child by

 We are beginning siman 4. The Chayei Adam adds a caveat to the machlokes regarding stopping a katan from transgressing mitzvos that we saw in siman 3. He writes that the machlokes only regards a katan transgressing mitzvos for his own benefit. If the katan was to transgress a mitzvah for the benefit of an