Mitzvas Chinuch- Educating

(9) ...The Sages however have prescribed that a male child, as soon as he can put on a garment, is under the obligation of having a garment with fringes, so as to be trained in religious observances.

This refers to the little children [mentioned in the preceding verse], for they will hear and inquire, and the fathers will accustom them [to the words of the Law] and educate them. For the little children [mentioned here] are not those who suckle at the breasts, but rather the young in years who are nearly old enough to be educated, this being the sense of the expression and learn to fear — in the future [when they are grown up]. But above [when speaking of the men and the women] he stated, that they may learn, and fear [now, since they are adults]. However, our Rabbis have said, “The men came to learn, and the women to listen. And the little children — why did they come? In order to reward those who bring them.”

There must be another way to explain the baraita. With what we are dealing here? With a case where his father ate a quantity of food that did not satisfy his hunger, a measure for which one is only obligated by rabbinic law to recite Grace after Meals. In that case, one whose obligation is by rabbinic law can come and fulfill the obligation of another whose obligation is by rabbinic law.

A son may in this way recite Grace on his father's behalf; a slave for his master; a wife for her husband.

The Sages however have prescribed that a male child, as soon as he can put on a garment, is under the obligation of having a garment with fringes, so as to be trained in religious observances.

A little boy who knows how to shake the lulav is required to do so, by rabbinic rule, in order to train him in the observance of precepts.

(2) There are some affirmative precepts in regard to which there is an obligation sedulously to strive to fulfil them; as, for example, to put on phylacteries, dwell in a booth on the feast of Tabernacles, take in the hand a palm branch together with the other plants on that feast, hear the sound of the ram's horn on the New Year. These are termed obligatory because there is an unconditional obligation to fulfill them.

(10) A boy of nine years [or] of ten years should be trained to fast by the hours. For example, if he is used to eat at eight o'clock in the morning, he should be fed at nine; if he is used to eat at nine, he should be fed at ten; the number of hours is to be increased in accordance with the physical strength of the boy. A boy or a girl of eleven should fast the entire day, according to a rabbinical enactment, so as to be trained in the observance of religious duties.

The Gemara asks: Why do I need to derive this from the verse? It is based on logic!

If you were to ask why the human race was punished when it had not been given commandments by G-d that had to be observed, we must answer that there are a number of rules for behaviour of society that mankind can be expected to honour without the need to be specifically commanded to do so. If proof were needed for this statement we remind you of Kayin being punished for having killed his brother Hevel, although there is no record that he was ever warned by G-d not to kill another human being.

The Torah was not given to the ministering angels.

And the judges of the court inform him of some of the lenient mitzvot and some of the stringent mitzvot.

(2) And they inform him of the main principles of the religion, which is the unification of God's name, and the prohibition of idol worship, and they dwell at length on this matter. ... And they do not dwell at length on them [The Mitzvot].

(6) Come and behold, Abraham came closer to (Hashem). All his days, his desire was (to come closer to Him).

And Rabbi Ami bar Abba said: Abraham recognized his Creator at the age of three years.

(3) As soon as this giant was weaned he commenced to busy his mind, in his infancy he commenced to think by day and by night, and would encounter this enigma: How is it possible that this planet should continuously be in motion and have no leader—and who, indeed, causes it to revolve, it being impossible that it should revolve itself?... until he attains the path of truth, and, by his correct thinking, he understood when he finally saw the line of righteousness. He knew that there is One God; He leads the planet; He created everything; and in all that is there is no god save He.

A son may in this way recite Grace on his father's behalf.

Rav Safra strongly objects to this explanation: An obligation for the children?

As for a woman, her husband must make her joyful on a Festival? This means that the obligation falls not on the woman, but upon her husband.

§ The mishna taught: Who is a minor who is exempt from the mitzva of appearance in the Temple? Any child who is unable to ride on his father’s shoulders and ascend from Jerusalem to the Temple Mount. Rabbi Zeira strongly objects to this: Who brought him to here, all the way to Jerusalem? If the father could bring his child to Jerusalem, why can’t he bring him to the Temple Mount? Abaye said to him: With regard to the way to here, as his mother is also obligated in rejoicing on the Festival, his mother brought him when she herself ascended to the capital. From this point forward, if he is able to ascend and hold his father’s hand from Jerusalem to the Temple Mount, he is obligated, and if not, he is exempt.