We are beginning siman 2. The Chayei Adam addresses an argument used as an excuse by people to relieve themselves of the chiyuv kibud av v’eim. (He is not yet addressing the halachos.) The Chayei Adam writes that a person who makes the following false claim should have their mouth shut (paraphrase of Tehillim […]
1316 – Kibud Av v’Eim – (Klal 67 Siman 2) – Introduction – 3 – Hakaras Hatov Read More »
We are continuing siman 1. The Chayei Adam brings the Gemara which teaches us that there are three partners in the creation of man: Hashem, the mother, and the father. When a child respects their parents, Hashem considers it as though He “lives” there with them and has been respected as well. When a child
1315 – Kibud Av v’Eim – (Klal 67 Siman 1) – Introduction 2 Read More »
We are beginning Klal 67, which discusses the halachos of kibud av v’eim. The Chayei Adam begins with a specific demonstration of kibud av v’eim, and then discusses a general hashkafic idea. The Chayei Adam writes that a person whose parent(s) are alive should strive to take care of their needs, as we are commanded
1314 – Kibud Av v’Eim – (Klal 67 Siman 1) – Introduction 1 Read More »
We are beginning siman 18, which discusses testimony of a katan. We have a general halachic rule that eid echad ne’eiman b’isurim, the testimony of a single kosher witness is relied upon in cases of issur, such as kashrus. Nevertheless, the one witness must be a valid witness, which generally excludes a katan. There are
1313 – Chinuch Katanim – (Klal 66) – Neemanus 53 Read More »
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Sponsorship available – a message from Rabbi Reingold Read More »
We are continuing in our discussion of the halachos of tznius as they apply to a katan. Today, we will discuss singing. We will follow the approach of the Mishnah Berurah. Chazal teach us that kol b’isha ervah, a woman’s singing is considered ervah. Chazal’s use of the term ervah has two implications. First, in
1311 – Chinuch Katanim – (Klal 66) – Chinuch for Tznius 50 – Kol Isha 6 Read More »
We are continuing in our discussion of the halachos of yichud as they apply to a katan. We learned that one can be meikil for yichud if all of the katanim involved are under the age of bar or bas mitzvah. However, once one of the parties is over bar or bas mitzvah, it will
1310 – Chinuch Katanim – (Klal 66) – Chinuch for Tznius 49 – Yichud 5 Read More »
We are continuing in our discussion of the halachos of tznius for a girl. The Biur Halacha, at the beginning of siman 75, writes that although we have a general rule that a tefach or more of a woman which is uncovered is considered ervah for a davar shebikdusha (learning, davening, brachos, etc.), it
1309 – Chinuch Katanim – (Klal 66) – Chinuch for Tznius 48 – Exposure 4; Lo Silbash Read More »
We are discussing the halachos of tznius for a girl. We left off discussing the age at which the issur ervah applies to a girl. The Mishnah Berurah holds it begins at age three, while the Chazon Ish holds it begins around age six or seven. Yesterday, we learned how this machlokes applies to learning,
1308 – Chinuch Katanim – (Klal 66) – Chinuch for Tznius 47 – Chinuch for Tznius 2 Read More »
We are continuing in Klal 66 which discusses the halachos of chinuch. Today, we will clarify the halachos of tznius vis a vis a katan, which the Chayei Adam does not discuss. There are two issues regarding tznius as it applies to a girl. First, there are halachos of ervah, which, when present, create
We are beginning siman 16, which discusses the halachos of aveilus for a katan. There is a halachic machlokes where aveilus applies to a katan; meaning, whether we train a child in the concept of aveilus. The psak of the Chayei Adam is that there is no chiyuv chinuch for aveilus, because it is generally
1306 – Chinuch Katanim – (Klal 66 Siman 16-17) – Aveilus 45 – Metziah Read More »
We have finished siman 14, and will touch on a few additional points regarding chinuch. The Shulchan Aruch discusses the halachos of a katan in siman 343. In seif katan 3, the Mishnah Berurah writes that if a parent hears their child speaking lashon hara, they should stop the children. Similarly, if the parents hear
We are beginning siman 13, where the Chayei Adam discusses a child who is nursing. The scenario of the Chayei Adam is generally not applicable anymore, but we can still learn from the guidelines he sets down A child may nurse until 24 months, even if the child stopped at some point during that period.
1304 – Chinuch Katanim – (Klal 66 Siman 113-14) – Nursing 43 Read More »
We are continuing in siman 12, where the Chayei Adam discusses the age at which a katan’s neder will be binding mideoraysa. We learned that this age is age 12 for a boy, and age 11 for a girl. Before these ages, even if the katan understands their words, it does not take effect. The
1303 – Chinuch Katanim – (Klal 66 Siman 12) – Nedarim and Hekdeshos 42 Read More »
We are beginning siman 12. The Chayei Adam introduces the concept of onas nedarim, the age of nedarim. Although the general halachic age of maturity for a boy is 13, and for a girl is 12; for nedarim, the age of maturity for a boy is 12, and for a girl is 11. Thus, if
1302 – Chinuch Katanim – (Klal 66 Siman 12) – Nedarim and Hekdeshos 41 Read More »
We are continuing in siman 11, where the Chayei Adam wrote that once a child has reached 11 years of age, they should fast the entirety of Yom Kippur (unless they are weak). In siman 516:sk 9, the Mishnah Berurah points out that nowadays, we dont not have our children fast until they are bar
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 have finished siman 8, and have a few points to clarify. It is interesting to note that the Chayei Adam understands the issue with a non-Jew feeding a child issur is an issue with the act of feeding, rather than the end result (i.e., that the katan ate issur). The Chiddush of amira l’akum
