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10

Vayikra 19:32: מִפְּנֵי שֵׂיבָה תָּקוּם וְהָדַרְתָּ פְּנֵי זָקֵן Berachos 8b: והזהרו בזקן ששכח תלמודו מחמת אונסו, דאמרינן: לוחות ושברי לוחות מונחות בארון. Sefer HaHinuch 257: And for this reason, Issi Ben Yehuda said in the Gemara (Kiddushin 32b) that even a wicked old man [deserves honor]. That is, one who is not knowledgeable is ...


8

It's generally accepted to stack sfarim (books) in order of holiness, with the holiest on top. As a chumash is considered to be holier than a Siddur the Chumash goes on top. See this question for a quote from the Shulchan Aruch. Modern day Siddurim are a little more complicated, as they contain (often at the back) weekday and other Torah readings, but ...


7

The Baal Shem Tov asked this question (Keser Shem Tov Siman 22, quoted by the Lubavitcher Rebbe here) and answered as follows: The Gemora in Chagiga (3b) says that words of Torah are compared to a plant, for just as a plant grows and increases, so the words of Torah grow and increase. This means that when one teaches a Torah idea to another, he is not ...


7

Orach Chaim 224:12 Beer Haitaiv 8 says the reason that either grass or stone is placed on the grave is as a honor for the person buried there, as it shows that people came to his grave. There is no mention as to placing more than or less than one.


6

See Aruch HaShulchan 273:6 where he writes that there are those places where everyone makes his own kiddush, but "it is not appropriate to do so, and you should prevent them from doing this, and teach them that the mitzvah is better when one person makes kiddush on behalf of everyone." And he writes that the reason it is better is because of ברוב עם הדרת מלך ...


6

The most significant restriction on K'vod HaBrios is that it only applies to rabbinical enactments. I have never seen anyone permit tearing toilet paper directly, but I have seen it permitted to do so in a "backhanded" manner because of k'vod habrios. This is an more contemporary example of a classic example of the leniency of k'vod habrios found in ...


5

Shulchan Aruch Yoreh Deah Siman 240:2 says “it is forbidden to call a parent or refer to them by their name; rather they need to be referred to as “My father [my teacher]”. This post shows that the use of the third person was well-known in the past. But for today, Rabbi Simcha Weinberg in his blog says “My father zt”l often explained that each generation ...


5

I've always assumed that Rashi means that the trek to Jerusalem was made in sandals. (Indeed, that is one time when everyone would need sandals.) They were forbidden in the Temple itself. No source, though.


5

The commandment of kibbud av v'eim does not apply to adoptive parents (Sotah 49a - right before the Mishna). However, there is a moral obligation of hakarat hatov (gratitude) which requires that the child honor his/her adoptive parents. (Source. The article states that "one must honor his/her adoptive parents as much as if they were the biological parents." ...


5

Rambam Hilchos Ishus 15:19: וכן ציוו חכמים שיהיה אדם מכבד את אשתו יותר מגופו, ואוהבה כגופו; ואם יש לו ממון, מרבה בטובתה כפי הממון And similarly the Sages commanded that a person should honor his wife more than his own body, and love her like his own body. If he has money, he should increase her benefits according to his wealth.


4

Aruch Hashulchan (YD 293:6) equates all printed sefarim in kedusha and in terms of placing one on top of another: יורה דעה סימן רפג סעיף ו וכתב רבינו הרמ"א דכל זה בחומשים העשויים בגליון כספר תורה. אבל בשלנו שהם נכרכים – אין חילוק בין חומש לנביא. עד כאן לשונו. כלומר: דוודאי כל ספרי קודש הם קדושים, אך זהו קדושה כללית. אבל בפרטי הקדושות זה למעלה מזה, וספר ...


4

The Maharsha (Rosh HaShana 18b, s.v. U'mee harago)1, on the premise that Gedalya was in fact righteous, addresses the remaining question of why, if HaShem considers the death of a righteous person to be as calamitous as the burning of the Temple, we only have a fast day to commemorate Gedalya's death and not the death of other righteous people. The ...


4

If I'm not mistaken we refer to such a person as a "talmid chaver" -- I was Rabbi ABC's student, but now I've learned enough to be his colleague. It appears that some respect is still called-for. Shulchan Aruch YD242:4 (among other places) discusses the concept. For instance: One may not render psak in one's rebbi's presence ... however if one is 10 ...


4

Per my comment, I'm having a hard time imagining a practical case where it would matter, but I found that Rav Aharon Lichtenstein in an article on the topic thinks that this statement in the Rambam (סנהדרין פרק כד הלכה יז) would indicate that it does apply to non-Jews: ואל יהי כבוד הברייות קל בעיניו, שהרי הוא דוחה לא תעשה של דבריהם, וכל שכן כבוד בני ...


4

Machzor Vitri - page 206 brings a story on Rosh Chodesh which was Chanuka where they took out 2 Sefer Torahs and the person who read the Torah, in error read 4 Aliyos in Rosh Chodesh and the Halacha was determined that had they not taken out a second Sefer Torah they could of just skipped the Chanuka reading, however since the Torah was taken out, if we did ...


3

One must stand for someone who is seventy. Source: YD 244:1; see discussion. Regarding a elderly person standing for another elderly person,the Aruch Hashulchan YD 244:9 brings the Tur who says וכתב עוד: דהכי מסתבר נמי בשני חכמים או שני זקנים, שאין אחד צריך לקום מפני חבירו, אלא יעשה לו הידור. עד כאן לשונו. one does not have to fully rise if he is also 70 ...


3

So long as you aren't erasing the text, recording content-related notes in a text's margins is a very traditional Jewish practice. Consider this page from a very old Tanakh:


3

The Taz to YD 282:19 writes: נראה לי דאותן אנשים שנוהגים בשעת לימודם בספר ורוצה להגביה הספר שלומד פושט ידו ולוקח ספר אחר ומניח תחת זה שלומד דאיסורא איכא משום בזיון...כי בזה מבזה הספר להיות לתשמיש מה שיוכל לעשות בעץ או באבן...והוי בזיון גדול כל שהוא מביאו ממקום למקום אפילו בשלחן אחד אם לא שהספר התחתון מונח כבר ודאי שרי להניח השני עליו:‏ It seems to ...


3

Shulchan Aruch YD 282 prohibits sitting next to a sefer because that would be bizayon to the sefer. It seems to me standing shares the same din. According to rules of chinuch I would say that one should not deliberately put a child in such a place, if the child goes on his own, at the age of 2 I would assume take him down (or tell him to...)


3

The obligation of visiting one's teacher on Yom Tov is brought in Gemora Rosh Hashana 16b and Sukka 27b. Although codified by the Rambam (Talmud Torah 5:7) it does not appear in Tur or Shulchan Aruch (although the Magen Avraham does bring it on two occasions - 301:7 and 554:122). The Kaf Hachaim (OC 529:34) brings two contrasting views in the Achronim how ...


3

The Mogen Avraham Siman 193:2, Shulchan Aruch Horav 185:4, and Mishnah Berurah Siman 193:5 say that it's best if everyone says it with the leader because it's hard to be Mechavin and listen to the Mekadeish.


2

No source, but it makes sense to me that the reason one was not to carry a walking stick in the Holy Temple is the same reason the Jews were told to eat the first Pascal Lamb (Exodus 12:11): And this is how you shall eat it: your loins girded, your shoes on your feet, and your staff in your hand; and you shall eat it in haste it is a Passover ...


2

http://www.chabad.org/library/article_cdo/aid/475304/jewish/Proper-Disposal-of-Holy-Objects.htm Mitzvah Objects: Objects in this category must be disposed of in a respectable manner; e.g. double wrapped in paper or plastic before being put in the garbage. Included in this category are such things as: The garments of a tallit or tzitzit ...


2

There is an issur of onaas devarim(hurting with words) Vayikra 25:17 see Rashi. The Sefer HaChinuch 338 brings down that this applies to ones children as well. Hurting someone else feelings is a severe prohibition(even through a gesture it is assur). ונוהגת מצוה זו בכל מקום ובכל זמן, בזכרים ונקבות, ואפילו בקטנים ראוי להזהר שלא להכאיבן בדברים יותר מדי, זולתי ...


2

Yes. Pirkei Avot Chapter 6 Mishna 3 One who learns from his fellow a single chapter, or a single law, or a single verse, or a single word, or even a single letter, he must treat him with respect. For so we find with David, king of Israel, who did not learn anything from Achitofel except for two things alone, yet he called him his "master," his ...


2

I found the Rivevos Ephraim 3:206 who addresses this issue. He says that in a Reshus harabim it is forbidden. He also mentions we don't ride bikes and this is similar. He references Shmiras shabbas khilchita 15:13. He ends off saying that his wife claims that it should be forbidden because of digging up dirt and uprooting grass. He says that even if there ...


2

This is a shailo that is disputed among the achronim. The Taz in Yoreh Deah (as pointed out by @DoubleAA) says that it's ossur. However see OC Siman 154 in the M"A Sif-Katan 14 that seems to say that this would be muter. See also the M"B in Siman 315 Sif-Katan 30 that brings the Taz however he ends off with the M"A that is makil along with the Chaiya Adam in ...


2

The Mishna in Yoma 22 writes: בראשונה כל מי שרוצה לתרום את המזבח תורם ובזמן שהן מרובין רצין ועולין בכבש כל הקודם את חבירו בארבע אמות זכה ואם היו שניהן שוין הממונה אומר להן הצביעו ומה הן מוציאין אחת או שתים ואין מוציאין אגודל במקדש מעשה שהיו שניהם שוין ורצין ועולין בכבש ודחף אחד מהן את חבירו ונפל ונשברה רגלו וכיון שראו בית דין שבאין לידי סכנה התקינו שלא ...


2

See Shulchan Aruch - Orach Chaim 151:12 יב יֵשׁ לִזָּהֵר מִלְּהִשְׁתַּמֵּשׁ (טז) בָּעֲלִיּוֹת שֶׁעַל גַּבֵּי בֵּית הַכְּנֶסֶת תַּשְׁמִישׁ קָבוּעַ שֶׁל גְּנַאי, כְּגוֹן לִשְׁכַּב שָׁם; וּשְׁאָר תַּשְׁמִישִׁים, יֵשׁ לְהִסְתַּפֵּק אִם מֻתָּר לְהִשְׁתַּמֵּשׁ שָׁם. הגה: וְכָל זֶה דַּוְקָא בְּבֵית הַכְּנֶסֶת קָבוּעַ, שֶׁנִּבְנָה מִתְּחִלָּה לְכָךְ, אֲבָל ...


1

Halachipedia writes amongst other items: There are some who try to justify a minhag of being lenient regarding standing for an elder and Talmid Chacham. [8] The reference reads: 8 Shach 244:11 seems to say that the minhag is to stand only for an Av Bet Din or Rosh Yeshiva, but he leaves it as a tzarich iyun. Rav Chaim Zonenfeld in ...



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