(ו) וְהָי֞וּ הַדְּבָרִ֣ים הָאֵ֗לֶּה אֲשֶׁ֨ר אָנֹכִ֧י מְצַוְּךָ֛ הַיּ֖וֹם עַל־לְבָבֶֽךָ׃ (ז) וְשִׁנַּנְתָּ֣ם לְבָנֶ֔יךָ...
(6) Take to heart these instructions with which I charge you this day. (7) Impress them upon your children...
These verses, recited twice daily in the Sh'ma, contain perhaps the most familiar injunction that there is an obligation upon the parents to teach their children [Torah]. The use of the root ש.נ.ן here (to memorize), as opposed to ל.מ.ד (to learn), implies the early inculcation of language and values. Compare to the English idiom "to cut one's teeth" — שֵׁן/וְשִׁנַּנְתָּם.
A minor who can rattle is obligated in the mitzvah of shaking the lulav (i.e. we can start training them in the performance of mitzvot.)
Education starts from an extremely young age, perhaps even before language acquisition. Children initially learn by observation and mimicry.
But education is idiosyncratic. Each child is different and must be taught according to their unique learning styles and capacities. There is no "right age" for a child to access social media.
האב חייב בבנו למולו ולפדותו וללמדו תורה ולהשיאו אשה וללמדו אומנות וי"א אף להשיטו במים
A father is obligated with regard to his son to circumcise him, to redeem him, to teach him Torah, to marry him to a woman, and to teach him a trade. And some say: A father is also obligated to teach his son to swim.
Before a child leaves his fathers home ("while his parent's hand is on his throat" in a charming idiom of the Talmud elsewhere) there are parental obligations to prepare the youth for entering adulthood.
חובה מיוחדת מוטלת על ההורים עיין קידושין (כט ע"א): "וי"א אף להשיטו במים", ועוד (שם ל ע"ב) "מאי טעמא - חיותיה היא". לדאוג לביטחונם של ילדיהם.
A unique parental obligation is seen in Masechet Kedushin, "to teach [a child] to swim in water." Later on, the reason given is that "it is a life-or-death matter." Parents need to worry about the safety of their children.
We might compare "surfing the net" to swimming in hazardous waters but can we go so far as to say that accessing the internet might be life-threatening?! There is empirical evidence that social media can have deleterious effects on health and well-being. Perhaps there are dangers that threaten the inner life of a child? In any case, we follow the principle of ein gozerim — we do not decree a rule that most people can’t follow. The ubiquity of social media and its integration into even school curricula make it impossible to legislate against internet access entirely.
"Perhaps a direction to go would be v'nishmartem meod linafshoteichem - there are real dangers that we need to keep away from - but that seems like a real stretch."
–Rabbi Jeffery Fox
(ח) וכן כל מכשול שיש בו סכנת נפשות מצות עשה להסירו ולהשמר ממנו ולהזהר בדבר יפה שנאמר השמר לך ושמור נפשך ואם לא הסיר והניח המכשולות המביאים לידי סכנה ביטל מצות עשה ועובר בלא תשים דמים:
(8) Likewise, one has a positive duty to remove and guard oneself of any life-threatening obstacle, as it is said "beware and guard your soul". If one did not removed said obstacles, one has cancelled a positive commandment and transgressed "do not bring bloodguilt" (Deut. 22:8).
Dr. Eli Shapiro, through his organization The Digital Citizenship, "empower parents, teachers, and students to maximize the benefits of technology by understanding and avoiding its inherent dangers." They have developed a seven-part curriculum to explore the effects of social media on young people. The modules include:
- Disinhibition
- Impulsivity
- Dependence and Compulsivity
- Cyberbullying and Online Aggression
- Privacy and the public and permanent nature of the digital experience
- Exposure and Desensitization
- Mindfulness
Each of these areas touches on numerous traditional categories and could be a book in-and-of itself. Let's look at traditional sources on the first of these areas.
Disinhibition
(יא) וַיְהִי֙ כְּהַיּ֣וֹם הַזֶּ֔ה וַיָּבֹ֥א הַבַּ֖יְתָה לַעֲשׂ֣וֹת מְלַאכְתּ֑וֹ וְאֵ֨ין אִ֜ישׁ מֵאַנְשֵׁ֥י הַבַּ֛יִת שָׁ֖ם בַּבָּֽיִת׃
(11) One such day, [Joesph] came into the house [of his employer Pharaoh] to do his work. None of the household being there inside.
לעשות מלאכתו רַב וּשְׁמוּאֵל חַד אָמַר מְלַאכְתּוֹ מַמָּשׁ, וְחַד אָמַר לַעֲשׂוֹת צְרָכָיו עִמָּהּ, אֶלָּא שֶׁנִּרְאֵית לוֹ דְּמוּת דְּיוּקְנוֹ שֶׁל אָבִיו וכו' כִּדְאִיתָא בְּמַסֶּכֶת סוֹטָה (דף ל"ז):
TO DO HIS WORK — Rav and Shmuel differ as to what "[Yosef's] work" means. One holds that it means his actual house-work; the other that it means to "have his way with her" but a vision of his father’s face appeared to him and he resisted temptation and did not sin as is stated in Masechet Sotah 36b.
Children must be taught the risks of entering the "house" of the internet "alone." This aggadah is about the dangers of disinhibition. Yosef is able to refuse Potiphar's advances because of the internalization of his father's values.
הגישה לאנטרנט אסורה בלי מסנן יעיל (פילטר).
-מועצת גדולי התורה בארה׳׳ב
It is forbidden to access the internet without an effective filter.
—Moetzes Gedolei HaTorah of America (the Union of Ultraorthodox Rabbis)
This is an extreme opinion. Somewhat more moderate, though still a quite conservative source, Lakewood Mashgiach Rabbi Matisyahu Salomon is reported to have said that the Internet is not the enemy—the Yetzer Hara is.
(א) מִצְוַת עֲשֵׂה עַל הָאִישׁ לְלַמֵּד אֶת בְּנוֹ תּוֹרָה. וְאִם לֹא לִמְּדוֹ אָבִיו, חַיָּב לִלְמֹד לְעַצְמוֹ. וְע''ל סי' רמ''ו סָעִיף ו'.
It is a positive commandment for a man to teach his son Torah. If his father doesn't teach him, he is obligated to learn it himself.
I am doing this research at the same time as Facebook founder Mark Zuckerberg offered two days of testimony before members of the United States Congress. The first day of questioning reminded one reported of a "five-hour tech support call." That is to say, many lawmakers, many people in general, many parents just don't "get" social media. Even reporters who professionally report on the topic are bewildered by the complexity, scope, and scale of these emergent technological forms. When teachers and role-models aren't available (or capable) of instructing us the particulars of ethical use of new tools, it is incumbent upon each individual to "teach ourselves" the Torah of social media.
Additional sources....
קריינא דאיגרתא volume 1 · 1 Nisan 5735
See the Rambam z"l in Hilchos Avodah Zarah, Chpt 2, Halacha 2 who explains the prohibition to read books which have material relating to avodah zarah (idol worship) and also that it is prohibited to see the pictures in them, for the verse says "Do not turn to false gods," even if are not turning to worship them, but just to see them (as we find in Toras Kohanim on Kedoshim). After this he writes as follows: "Regarding this it says 'Lest you investigate their gods and ask how did the other nations serve [their gods]. You should not ask about the way they served, in which manner was it, even though you are not doing that service yourself. [Asking these questions] causes you to turn to [these activities] and to do like the did as it says [in the Torah] 'I will also do as they did'".
We can learn from [the words of the Rambam] to all types of sins. If a person begins to interest himself in them to know what they are, in the end, he will be dragged after them and rebel against the Holy One Blessed is He, may Gd protect us.
And now what can we say regarding the impure monster called "television"? On it, the eye can see all the abominations in the world (idol worship, sexual perversion, murder, etc) with total explicit detail of the actions and the people committing them. Coupled with this there is intense propaganda and shocking motivation to live a life of debauchery and lawlessness and to throw off the yoke [of Heaven] Gd forbid. The Satan dances there, for it gives him a great power to draw people Gd forbid.
It is incredibly obvious that watching that impure device is a great danger to a person's entire Judaism. Even a person who only watches occasionally has already cooled down his faith and his fear of Heaven Gd forbid. Someone who accustoms himself to watch it has emptied himself from any shred of faith or fear of Heaven and all the good inside of him. He has turned himself and destroyed his praises Gd forbid.
It is already well known in the world from experience that a person who puts his eyes on this impure device will turn into an evil person who throws off the yoke [of Heaven] Gd forbid. One who desires to guard his soul will distance himself from this, for in the end, it will make him foul, for it is destruction.
Now we have heard that there are some people who strictly observe the laws of Torah and they themselves - as well as their older children - would never enjoy Gd forbid watching this impure device. However, they allow their young children to visit neighbors and to watch there (or they do not rebuke their children for going over to watch). They say "He is only a child, he is playing around. This device will not harm him."
The truth is this is a grave mistake which could be considered willful [disobedience of Gd's commands]. Really, it is the exact opposite. For children, the danger is doubled and redoubled. The desire to be curious and explore ([as the Torah says] "I will do like them") is very powerful for children. (A child's entire development and the way he lives his life is primarily based on this desire to do like other people do). When a child sees every kind of misdeed it is like "education" and "instruction" that he should also act this way. Additionally, a young person etches everything he sees clearly into his imagination (specifically what he sees when he is excited). These images will be etched into his memory for his entire life so that even if he merits to cling to the Torah in a place of Torah, nevertheless his soul and his Judaism will bear the bitterness of those abominable images which are engraved upon his memory just like life. This will cause him to be confused in his faith and bring shocking challenges upon him Gd forbid.
There is no doubt that their parents have a great requirement to supervise their children carefully so they should not have any contact or any glimpse of this impure device in order to save them from destruction.
In the merit of doing this, they will merit to see their children and their children's children who learn Torah and keep the commandments. They will enjoy much nachas of holiness and in everything they turn to they will be successful for good and for blessing.
We wrote and sign for the sake of the Holy Torah and hope for mercy from Heaven and for the complete redemption soon in our days.
Yaakov Yisroel Kanievsky (the Steipler z"l)
Elazar Menachem Man Shach (Rav Shach z"l)
Source: https://judaism.stackexchange.com/questions/711/a-letter-prohibiting-television
(ב) סְפָרִים רַבִּים חִבְּרוּ עוֹבְדֵי כּוֹכָבִים בַּעֲבוֹדָתָהּ הֵיאַךְ עִקַּר עֲבוֹדָתָהּ וּמַה מַּעֲשֶׂיהָ וּמִשְׁפָּטֶיהָ. צִוָּנוּ הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁלֹּא לִקְרוֹת בְּאוֹתָן הַסְּפָרִים כְּלָל וְלֹא נְהַרְהֵר בָּהּ וְלֹא בְּדָבָר מִדְּבָרֶיהָ. וַאֲפִלּוּ לְהִסְתַּכֵּל בִּדְמוּת הַצּוּרָה אָסוּר שֶׁנֶּאֱמַר אַל תִּפְנוּ אֶל הָאֱלִילִים. וּבָעִנְיָן הַזֶּה נֶאֱמַר (דברים יב ל) "וּפֶן תִּדְרשׁ לֵאלֹהֵיהֶם לֵאמֹר אֵיכָה יַעַבְדוּ", שֶׁלֹּא תִּשְׁאַל עַל דֶּרֶךְ עֲבוֹדָתָהּ הֵיאַךְ הִיא אַף עַל פִּי שֶׁאֵין אַתָּה עוֹבְדָהּ, שֶׁדָּבָר זֶה גּוֹרֵם לְהִפָּנוֹת אַחֲרֶיהָ וְלַעֲשׂוֹת כְּמָה שֶׁהֵן עוֹשִׂין שֶׁנֶּאֱמַר וְאֶעֱשֶׂה כֵּן גַּם אָנִי:
(2) The idolaters compiled many books of worship, defining its principle manner of service, its works, and its laws; but the Holy One, blessed be He! charged us not to read those books at all, not to think of idolatry generally nor of aught of its details. Moreover, to look at it is forbidden, as it is said: "Turn ye not unto idols" (Lev. 19:4); and of thinking on this subject it is said: "And that thou inquire not after their gods, saying, How did these nations serve their god"? (ibid.), which is a warning that thou shalt not inquire concerning its manner of practice, though thou art not worshiping it, for this very inquiry causes a turning after it and to imitate their practice, as it is further said: "Even so will I do likewise" (Ibid.). Shabbat, 149a; Sifra, Lev. 19; Sanhedrin, 100b.
פח
...בנוגע לטלוזייה . זוהי פרצה גדולה שאין כמותה , עד שאפילו הגויים ציאו כעת ב"סערה" גדולה כנגד זה - בהיות וגורם לחורבן הילדים, וכבר מחפשים דרכים כציד לרסן זאת ככל האפשרי. ובפרט לאחר המאורעות האחרונים של הרג ורצח אנשים, שהכל מודים שאחת
הסיבות לכך - הם הטלויזיה והסרטים, שמתבוננים כהס כיצד רוצחים
ויורים זה בזה.
http://hebrewbooks.org/pdfpager.aspx?req=15848&st=&pgnum=246
The Lubavitcher Rebber writes that Television is forbidden because:
- It is so immodest, that even non-Jews started campaigning against it.
- It incites people to violence. (Watching movies with people killing each other causes one to think about murder).
- One will not be able to tell his children to watch only "kosher" material, as they will answer back "but you watch T.V. too".
- Who says that the parents will not be affected. Today they will watch kosher shows, and tomorrow they will watch not-kosher shows.
-
Even if one (and his children) will watch only kosher shows, who says that others won't say that "since this big chossid has a T.V. I can also" (they won't know that he watches only kosher material on tv).
The Lubavitcher Rebbe points out that in the past, people would avoid Churches, and children would be educated not to even look at a cross. Now, with TV, people bring the church into their house.
"Here we do not expel God's presence, G-d forbid! Here there are no computers or other devices that can receive / display internet or movies."
(א) שלא להניח מכשול - שלא להניח המכשולים והמוקשים בארצותינו ובבתינו, כדי שלא ימותו (רמב''ם הל' רוצח פי''א) ולא יזוקו בם בני אדם, ועל זה נאמר (דברים כב ח) ולא תשים דמים בביתך, ואמרו בספרי ועשית מעקה לגגך, עשה, ולא תשים דמים בביתך, לא תעשה.
(1) To not leave a stumbling block: To not leave stumbling blocks and snares in our land and in our homes, so that people not die or get injured from them (see Mishneh Torah, Murderer and the Preservation of Life 11). And about this is it stated (Deuteronomy 22:8), "and you shall not place blood in your house." And they said in Sifrei, "'And you shall make a parapet for your roof' is a positive commandment and [that] and 'you shall not place blood in your house' is a negative commandment."
(ד) אֶחָד הַגַּג וְאֶחָד כָּל דָּבָר שֶׁיֵּשׁ בּוֹ סַכָּנָה וְרָאוּי שֶׁיִּכָּשֵׁל בָּהּ אָדָם וְיָמוּת. כְּגוֹן שֶׁהָיְתָה לוֹ בְּאֵר אוֹ בּוֹר בַּחֲצֵרוֹ בֵּין שֶׁיֵּשׁ בּוֹ מַיִם בֵּין שֶׁאֵין בּוֹ מַיִם חַיָּב לַעֲשׂוֹת חֻלְיָא גְּבוֹהָה עֲשָׂרָה טְפָחִים. אוֹ לַעֲשׂוֹת לָהּ כִּסּוּי כְּדֵי שֶׁלֹּא יִפּל בָּהּ אָדָם וְיָמוּת. וְכֵן כָּל מִכְשׁל שֶׁיֵּשׁ בּוֹ סַכָּנַת נְפָשׁוֹת מִצְוַת עֲשֵׂה לַהֲסִירוֹ וּלְהִשָּׁמֵר מִמֶּנּוּ וּלְהִזָּהֵר בַּדָּבָר יָפֶה יָפֶה. שֶׁנֶּאֱמַר (דברים ד ט) "הִשָּׁמֶר לְךָ וּשְׁמֹר נַפְשְׁךָ". וְאִם לֹא הֵסִיר וְהֵנִיחַ הַמִּכְשׁוֹלוֹת הַמְּבִיאִין לִידֵי סַכָּנָה בִּטֵּל מִצְוַת עֲשֵׂה וְעָבַר בְּ(דברים כב ח) "לֹא תָשִׂים דָּמִים":
(ה) הַרְבֵּה דְּבָרִים אָסְרוּ חֲכָמִים מִפְּנֵי שֶׁיֵּשׁ בָּהֶם סַכָּנַת נְפָשׁוֹת. וְכָל הָעוֹבֵר עֲלֵיהֶן וְאוֹמֵר הֲרֵינִי מְסַכֵּן בְּעַצְמִי וּמַה לַּאֲחֵרִים עָלַי בְּכָךְ אוֹ אֵינִי מַקְפִּיד בְּכָךְ מַכִּין אוֹתוֹ מַכַּת מַרְדּוּת:
(4) There is no difference between a roof or anything else that is dangerous and likely to cause death to a person who might stumble. If, for instance, one has a well or a pit in his courtyard — he must build an enclosing ring ten handbreadths high, or put a cover over it, so that a person should not fall into it and die. So too, any obstruction that is a danger to life must be removed as a matter of positive duty and extremely necessary caution.
(5) The sages have prohibited many things because they are dangerous to life. If anyone disregards them and says: "What claim have others on me if I risk my own life?" or: "I do not mind this," he should be lashed for disobedience.
(ב) חניכיו חֲנִכוֹ כְּתִיב (ס"אֲ קְרִי), זֶה אֱלִיעֶזֶר שֶׁחִנְּכוֹ לְמִצְוֹת וְהוּא לְשׁוֹן הַתְחָלַת כְּנִיסַת הָאָדָם אוׂ כְלִי לְאוּמָנוּת שֶׁהוּא עָתִיד לַעֲמוֹד בָּהּ וְכֵן חֲנוֹךְ לַנַּעַר (משלי כ"ב), חֲנֻכַּת הַמִּזְבֵּחַ (במד’ ז’), חֲנֻכַּת הַבַּיִת (תה’ ל"ו) ובלע"ז קוֹרִין לוֹ אינצ"נייר:
(2) HIS TRAINED SERVANTS — The word is written without a י (after the כ) so it may be read חניכו “his trained one”, referring to Eliezer whom he had trained to the observance of religious duties. The word חנך signifies introducing a person or a thing, for the first time, to some particular occupation in which it is intended that he should remain (i. e. to dedicate or devote to some particular purpose). It has a similar sense in (Proverbs 22:6) “Train up (חנוך) a child”, and in (Numbers 7:84) חנוכת המזבח “the dedication of the altar”, and (Psalms 30:1) “The dedication (חנוכת) of the house” In old French enseigner; English: to teach, instruct.
(ח)... כי נתחייב אדם לראות בבנים ולהבין בהם ולהבדיל בין עקש ופתלתול ובין הישר הולך.
A person must observe a child, to understand them, and to distinguish between the perverse and the appropriate.
אמר רב יצחק באושא התקינו שיהא אדם מתגלגל עם בנו עד שתים עשרה שנה מכאן ואילך יורד עמו לחייו
§ Rav Yitzḥak said: In Usha, the Sages enacted that a person should “roll with” his son, [treat him gently even if he does not want to study] until his son is twelve years old. From this point forward he “comes down hard” on him in all aspects of his life in order to force him to study.
Early childhood poses particular challenges and risks. According to the Campaign for a Commercial-Free Childhood, “Research links many of the health and social problems facing children today to hours spent with screens:
- The erosion of creative play and interaction with caring adults
- Undermining learning, school performance, and peer relationships
- Childhood obesity
- Sleep disturbance
- Extensive exposure to harmful commercialism.”
These categories can begin to be correlated with traditional Jewish value categories:
- Al tifrosh min hatzibor, kibud av ve'em, aseh lecha chaver
- Bitul torah
- Ushmartem et nafshoteichem, idvu et hashem besimcha
- Gezel sheina
- Lo taturu, shimrat eynaim, avodah zara
(כא) הוּא הָיָה אוֹמֵר, בֶּן חָמֵשׁ שָׁנִים לַמִּקְרָא, בֶּן עֶשֶׂר לַמִּשְׁנָה, בֶּן שְׁלשׁ עֶשְׂרֵה לַמִּצְוֹת, בֶּן חֲמֵשׁ עֶשְׂרֵה לַתַּלְמוּד, בֶּן שְׁמֹנֶה עֶשְׂרֵה לַחֻפָּה, בֶּן עֶשְׂרִים לִרְדֹּף, בֶּן שְׁלשִׁים לַכֹּחַ, בֶּן אַרְבָּעִים לַבִּינָה, בֶּן חֲמִשִּׁים לָעֵצָה, בֶּן שִׁשִּׁים לַזִּקְנָה, בֶּן שִׁבְעִים לַשֵּׂיבָה, בֶּן שְׁמֹנִים לַגְּבוּרָה, בֶּן תִּשְׁעִים לָשׁוּחַ, בֶּן מֵאָה כְּאִלּוּ מֵת וְעָבַר וּבָטֵל מִן הָעוֹלָם:
(21) He [Yehudah ben Teima] used to say: Five years [is the age] for [the study of] Scripture, Ten [is the age] for [the study of] Mishnah, Thirteen [is the age] for [observing] commandments, Fifteen [is the age] for [the study of] Talmud, Eighteen [is the age] for the [wedding] canopy, Twenty [is the age] for pursuit, Thirty [is the age] for [full] strength, Forty [is the age] for understanding, Fifty [is the age] for [giving] counsel, Sixty [is the age] for mature age, Seventy [is the age] for a hoary head, Eighty [is the age] for [superadded] strength, Ninety [is the age] for [a] bending [stature], One hundred, is [the age at which one is] as if dead, passed away, and ceased from the world.
(ה) בֶּן עֶשְׂרִים לִרְדֹּף. אַחַר מְזוֹנוֹתָיו. לְאַחַר שֶׁלָּמַד מִקְרָא מִשְׁנָה וּגְמָרָא וְנָשָׂא אִשָּׁה וְהוֹלִיד בָּנִים, צָרִיךְ הוּא לַחֲזֹר וּלְבַקֵּשׁ אַחַר מְזוֹנוֹת. פֵּרוּשׁ אַחֵר, בֶּן עֶשְׂרִים לִרְדֹּף אוֹתוֹ מִן הַשָּׁמַיִם וּלְהַעֲנִישׁוֹ עַל מַעֲשָׂיו, שֶׁאֵין בֵּית דִּין שֶׁל מַעֲלָה מַעֲנִישִׁין פָּחוֹת מִבֶּן עֶשְׂרִים:
(5) "Twenty [is the age] for pursuit": of his sustenance. After he has studied Scripture, Mishnah and Talmud, and married a woman and produced children, he must seek out sustenance. A different explanation: Twenty [is the age] of his being pursued from the Heavens and to punish him for his deeds; as the court Above does not punish [someone] less than twenty years old.
They are merciful, as it is written: “And He will give you mercy, and have mercy upon you and multiply you” (Deuteronomy 13:18); not only will God have mercy upon you, but He will bestow the attribute of mercy upon you.
They are shamefaced, as it is written: “And that His fear shall be upon your faces” (Exodus 20:17), and the fear that is on one’s face is his shame.
They perform acts of kindness, as it is written: “For I have known him, to the end that he may command his children and his household after him, that they may keep the way of the Lord, to practice righteousness and justice” (Genesis 18:19), i.e., to perform acts of kindness.
Whoever has these three distinguishing marks is fit to cleave to this nation. Those who lack these qualities, however, are unfit to be part of the Jewish people. When David saw the cruelty of the Gibeonites, he decreed that they may never enter into the congregation of Israel.
מרבה דאגה. שמא יגזלוהו מבית המלך או שמא יבואו עליו לסטים ויהרגוהו. וחסיד אחד היה מתפלל, המקום יצילני מפיזור הנפש. ושאלו ממנו מהו פיזור הנפש, אמר להם שיהיו לו נכסים מרובים מפוזרים במקומות הרבה וצריו לפזר נפשו לחשוב לכאן ולכאן:
Ulla said: Jerusalem was destroyed only because people had no shame before each other, as it is stated: “They acted shamefully; they have performed abominations, yet they neither were ashamed nor did they know humiliation. Therefore, they will fall among the fallen, they will fail at the time that I punish them, said God” (Jeremiah 6:15).
Rabbi Yitzḥak said: Jerusalem was destroyed only because its small and the great citizens were equated. They did not properly value the prominent leaders of their generation, as it is stated: “And the common people were like the priest, the slave like his master, the maidservant like her mistress, the buyer like the seller, the lender like the borrower, the creditor like the one indebted to him” (Isaiah 24:2). And it is written afterward: “The land shall be utterly desolate and completely plundered, for God has said this” (Isaiah 24:3).
(צרור החיים ד"י ע"א).
(א) הכל חיבין בראיה, חוץ מחרש, שוטה, וקטן, וטמטום, ואנדרוגינוס, ונשים, ועבדים שאינם משחררים, החגר, והסומא, והחולה, והזקן, ומי שאינו יכול לעלות ברגליו. איזהו קטן, כל שאינו יכול לרכוב על כתפיו של אביו ולעלות מירושלים להר הבית, דברי בית שמאי. ובית הלל אומרים, כל שאינו יכול לאחוז בידו של אביו ולעלות מירושלים להר הבית, שנאמר, שלש רגלים.
(1) All are obligated in seeing [the Temple Mount], except for a deaf mute, an incompetent, or a minor; an intersexual, an androgyne; women, unfreed slaves; a lame person, a blind person, or a sick person; or an old person who cannot stand upon his feet. Who is a minor? Anyone who cannot ride on his father's shoulders and go up from Jerusalem to the Temple Mount, according to the House of Shammai; The House of Hillel say: Anyone who cannot hold his father's hand and go up from Jerusalem to the Temple Mount, for it says, "Three regalim*" (Exodus 23:14)
ויגדלו הנערים - רבי לוי אמר: משל להדס ועצבונית, שהיו גדילים זה על גבי זה, וכיון שהגדילו והפריחו, זה נותן ריחו וזה חוחו. כך כל י"ג שנה, שניהם הולכים לבית הספר, ושניהם באים מבית הספר. לאחר י"ג שנה, זה היה הולך לבתי מדרשות, וזה היה הולך לבתי עבודת כוכבים. אמר רבי אלעזר: צריך אדם להטפל בבנו עד י"ג שנה, מיכן ואילך צריך שיאמר: "ברוך שפטרני מעונשו של זה"
(10) Rabbi Levi offered a parable: They [Jacob and Esau] were like a myrtle and a wild rosebush growing side by side; when they matured and blossomed, one yielded its fragrance and the other its thorns. For thirteen years both went to school and came home from school, [but] after this age, one went to the house of study and the other to idolatrous shrines. Rabbi Eleazar said: A parent is responsible for his/her child until the age of thirteen, at which point the parent must say: Baruch sheptarani mei’ansho shel zeh, “Blessed is the One who has now freed me from the responsibility of this child.”
קטן אוכל נבילות אין ב"ד מצווין להפרישו אבל אביו מצווה לגעור בו ולהפרישו (מאיסור דאורייתא) ולהאכילו בידים אסור אפילו דברים שאסורים מדברי סופרים וכן אסור להרגילו בחילול שבת ומועד ואפי' בדברים שהם משום שבות: הגה וי"א דכל זה בקטן דלא הגיע לחינוך אבל הגיע לחינוך צריכים להפרישו (תוס' פרק כ"כ) וי"א דלא שייך חינוך לבית דין אלא לאב בלבד (ב"י) וקטן שהכה לאביו או עבר שאר עבירות בקטנותו אע"פ שא"צ תשובה כשהגדיל מ"מ טוב לו שיקבל על עצמו איזה דבר לתשובה ולכפרה אע"פ שעבר קודם שנעשה בר עונשין (פסקי מהרא"י סי' ס"ב):
If you wanted nothing in/from your youth, how will you succeed in your old age?
שִׁבְעָה עוֹלָמוֹת שֶׁאָדָם רוֹאֶה, בֶּן שָׁנָה דּוֹמֶה לְמֶלֶךְ נָתוּן בְּאִיסְפְּקַרְפַּסְטִי וְהַכֹּל מְחַבְּקִין וּמְנַשְּׁקִין אוֹתוֹ, בֶּן שְׁתַּיִם וְשָׁלשׁ דּוֹמֶה לַחֲזִיר שֶׁפּוֹשֵׁט יָדָיו בְּבִיבִין. בֶּן עֶשֶׂר שָׁנָה קוֹפֵץ כִּגְדִי. בֶּן עֶשְׂרִים כְּסוּס נָהֵים מְשַׁפַּר גַּרְמֵיהּ וּבָעֵי אִתְּתָא. נָשָׂא אִשָּׁה הֲרֵי הוּא כַּחֲמוֹר. הוֹלִיד בָּנִים מֵעֵז פָּנָיו כְּכֶלֶב לְהָבִיא לֶחֶם [נסח אחר: להם] וּמְזוֹנוֹת. הִזְקִין, הֲרֵי הוּא כְּקוֹף.
A person lives through seven phases. As a one-year-old they are like royalty, given ___, and everyone hugs and kisses them. Between ages two and three, like a pig, putting everything in our mouths. At ten, bucking like a goat. At twenty, like a horse
היו כתובין בסם בסיקרא בקומוס בקנקנתום מצילין אותן וגונזין אותן הברכות אע"פ שיש בהן מאותיות השם ומענינות הרבה שבתורה אין מצילין אותן אלא נשרפין במקומן מכאן אמרו כותבי ברכות כשורפי תורה ומעשה באחד שהיה כותב ברכות ואמרו עליו לפני ר' ישמעאל והלך ר' ישמעאל לבודקו כשהיה עולה בסולם הרגיש בו נטל טומוס של ברכות ונתנו לתוך ספל של מים [כלשון] הזה א"ל ר' ישמעאל עונש האחרון קשה מן הראשון.
Whomever writes down a prayer is like someone who has burned the Torah.
אמר אי אשכחיה דכתיב איגרתא שלחי ליה לרב יוסף...
ואי הוה ליה איגרתא מי אפשר למישלחא והא אמר רבי אבא בריה דרבי חייא בר אבא א"ר יוחנן כותבי הלכות כשורף התורה והלמד מהן אינו נוטל שכר דרש ר' יהודה בר נחמני מתורגמניה דר"ל כתוב אחד אומר (שמות לד, כז) כתוב לך את הדברים האלה וכתוב אחד אומר (שמות לד, כז) כי על פי הדברים האלה לומר לך דברים שעל פה אי אתה רשאי לאומרן בכתב ושבכתב אי אתה רשאי לאומרן על פה ותנא דבי רבי ישמעאל כתוב לך את הדברים האלה אלה אתה כותב אבל אין אתה כותב הלכות אמרי דלמא מילתא חדתא שאני דהא רבי יוחנן ור"ל מעייני בסיפרא דאגדתא בשבתא ודרשי הכי (תהלים קיט, קכו) עת לעשות לה' הפרו תורתך אמרי מוטב תיעקר תורה ואל תשתכח תורה מישראל.
He (R. Dimi) said "If I had a messenger, I would have written a letter and sent it to R. Yosef" ... And if he had a letter, could he have sent it? Didn't R. Hiyya bar Abba say in the name of R. Yohanan: Those who write the halachot are like one who burns the Torah, and he who learns from them receives no reward? R. Yehudah bar Nahmani, the Meturgeman of Resh Lakish, expounded: One verse says: “Write down for yourself these words” (Exodus 34.37) and one verse says, “For according to (al-pi, lit. “by the mouth”) these words” (Exodus 34:37), in order to teach you that matters [transmitted] orally (al-peh) you are not permitted to recite from writing and those matters that are in writing you are not permitted to recite from memory. And it's taught in the school of R. Ishmael: Scripture says, “Write down for yourself these words” (Exodus 34.37)-- these words you may write but you may not write halakhot (laws). They said: Perhaps a new matter is different? For R. Yohanan and Resh Lakish used to study a book of Aggadah on the Sabbath. And they explained it in this manner: “It is time to act for the Lord, for they have made void Your Torah” (Psalms 119:126), which they explained: It is better that Torah be uprooted than Torah be forgotten in Israel.
רב צדוק הכהן מלובלין
ומהם והלאה שייך הקבלה פע״פ דדברים שבעל פה א״א רשאי לאומרם בכתב שא״א להשיג האמיתות שבלב החכם אלא בקבלה מפה אל פה.
הבדל בין כתיבה לדיבור כי בכתיבה היא רק התגלות החכמה שבמוחו ומחשבתו אבל הדיבור הוא התגלות הבינה שבלב שזה נגלה בדיבור כפי איכות הדיבור ותנועתו ניכר עליו מה שבלבו, כידוע שיש הכרה בדברים אם יוצאים מן הלב ואם מדבר בתוקף או בנחת, בכעס...משא״כ בכתיבה מלובש רק בחכמה
Rabbi Dr. Yaakov Elman, “R. Zadok Hakohen on the History of Halakha.” Tradition: A Journal of Orthodox Thought, (21)4, Fall 1985
Pg. 13
“And from then on oral tradition became relevant (shayyakh), (and the rule that) "oral traditions may not be written down" (Gittin 60b) (came into force), for it is impossible to.comprehend the truth in a sage's heart except by oral transmission….”
(Resisei Laylah, 161a)
"This last statement regarding the importance of oral teaching requires elaboration. It is only God Who can write a Word that retains its freshness; mortals can transmit their ideas accurately only through thc medium of the spoken word-the deadening effect of writing leads to distortion. In speech a man can communicate by gesture and intonation; in writing these are lost."
(Liqqutei Ma'amarim, 104b)