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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.


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." ...


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

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:


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 ...


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 ...


1

After decades after observing what goes on, it seems that the order of Kibudim varies by community. While most people treat מסדר קידושין as the top Kibbud, sometimes it belongs to the local Rabbi, irrelevant of who else is in attendance. Spot number 2 has 3 contenders: קריאת כתובה, First 2 ברכות and Last Bracha. There's another Kibud (location dependent) ...


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 ...


1

http://www.hakhel.info/SeferMitzvosHaKatzar.html MiP’nei Seiva Takum VeHadarta P’nei Zakein--this is the Mitzvah to stand before one who has reached the age of 70 [some say 60] and to honor Talmidei Chachomim and stand before them, even if they are young. If one is older [70 or 60], one must rise before him even if he is not a scholar and even ...


1

I've seen the Gabbai Sheni say it instead, to avoid the distasteful move of calling out "God bless me!"


1

My son is gabbai and asked our Rav what to do. He calls me up and refers to me in the brocho afterwards as אבי מורי הכהן. In the brocho afterwards he refers to all other family members as he would for anyone else, i.e. אשתו, בניו, בנותיו etc and not אמי, אחי, אחיותי


1

I have been a gabbai and my sons are gabbaim. My sons refer to their brothers as 'Ploni ben Avi Mori' and their sons as 'Bni Ploni' without using their own names. I think that they would also refer to their wives as 'Ishti Plonis bas Ploni' and that is often how I would do it when I was gabbai. Note that we would first check with the rav of the shul to make ...



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