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==Feeding a Child Something Forbidden==
==Feeding a Child Something Forbidden==


#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>
#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 (''safinan byadayim'') 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>
#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>
#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 (gavra) and not a prohibition of the food itself (chefsa). See Ritva b"m 70a s.v. amar rav anan for a proof.</ref>
#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>
#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>
#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>
#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>