The Shulchan Aruch 240:18 discusses a father who is a Rasha. The Mechaber holds that there is Kibud av by a Rasha (not defined), but Ram"a argues.
ממזר חייב בכבוד אביו ובמוראו. אפילו היה אביו רשע ובעל עבירות – מכבדו ומתיירא ממנו.
הגה: ויש אומרים דאינו מחוייב לכבד אביו רשע, אלא אם כן עשה תשובה.
(טור ומרדכי פרק "כיצד", ובהגהות מיימוני פרק שישי ...
Shulchan Aruch Y.D. 240:14 rules that if someone's divorced parents both ask him for a favor (the case of the S.A. is requesting a drink), he may choose to respond to either one first.
Pischei Teshuva s.k. 12 suggests that for sustenance and clothing the mother would get precedence.
Even if Torah study is greater than father's honor (SA YD 240:13), one should nevertheless take care in correcting one's father. The Rambam writes (MT Mamrim 6:11)
If he sees his father violate Torah law, he should not tell him:
'Father, you transgressed Torah law.' Instead, he should tell him:
'Father, is not such-and-such written in the Torah?', as ...
There are instances where a child can use their parent's name.
According to the Radvaz, Hilchos Mamrim 6:3, s.v. אבל, a child may use their parent's name, even in their parent's presence (and presumably even to the parent, although he does not explicate that point), as long as it is qualified with an honorific, such as Reb/Rav Avrohom, or Don Avraham.
I think one can shed light on this issue by examining the sources regarding the term "honor" (sometimes translated also as "respect").
No where does it say to love, appreciate, etc etc. In fact I heard one Rabbi asked by a woman, what if the situation is so tense that every time she tries talking to her mother, things get dicey, and it seems her mother ...
The Rambam (Hilchos Mamrim 6:8) says:
אֶלָּא יִמְחל וְיִתְעַלֵּם שֶׁהָאָב שֶׁמָּחַל עַל כְּבוֹדוֹ כְּבוֹדוֹ מָחוּל
Rather he should forgive and ignore, as the father that forgave his honor, his honor is forgiven.
So a parent who allows their kid to call them by name, the kid is allowed to call them by name. From the fact that Herb didn’t object to ...
I heard a lecture by Rabbi Yisroel Reisman (of Brooklyn; one of his weekly-in-the-winter motzae Shabas lectures on N'viim) which cited various opinions and concluded, as best as I can recall, that at least some major pos'kim (halachic decisors) rule practically as follows: The command to revere/respect one's parents (mora) includes not contradicting them in ...
I assume you understand that entering a Church (especially for religious services) is forbidden by many sources and contemporary rabbanim (see e.g., R Doniel Neustadt summary or Halachipedia here) and are asking whether doing it to please one's non-Jewish father becomes permitted?
Rashi learns from the verse (Vayikra 19:3)
You shall each revere his ...
The Netziv (Rav Naftoli Tzvi Yehuda Berlin 19th century)in his Haskomo of Ahavas Chesed http://hebrewbooks.org/pdfpager.aspx?req=15141&st=&pgnum=7 (written by the Chafetz Chaim) speaks about the Mitzva of Kibbud Av Vaem as being 2 parts. The Logical obligation regarding Hakaras Hatov to the Parent for having brought the person into this world, and ...
Shulchan Aruch, Yoreh Deah 240:12:
אמר לו אביו השקני מים ויש לפניו לעשות מצוה עוברת כגון קבורת מת או לויה אם אפשר למצוה שתעשה ע"י אחרים יעסוק בכבוד אביו (ואם התחיל במצוה תחלה יגמור דהעוסק במצוה פטור מן המצוה) (ב"י בשם הר"ן) ואם אין שם אחרים לעשות יעסוק במצוה ויניח כבוד אביו. (מיהו אם אין זמן המצוה עוברת יעסוק בכבוד אביו ואח"כ יעשה המצוה) (רבינו ירוחם נתיב ...
The idea a father can forego his honor is not obvious on its own since the Torah writes "Honor your father and your mother". It comes from a gemara in Kiddushin 32a
Rav Yitzḥak bar Sheila says that Rav Mattana says that Rav Ḥisda says:
With regard to a father who forgoes his honor, his honor is forgone,
and his son does not transgress if he does not ...
Explicit Rambam - Mamrim 6, 11:
"הממזר חייב בכבוד אביו ומוראו.
אע"פ שהוא פטור על מכתו וקללתו עד שיעשה תשובה.
אפילו היה אביו רשע ובעל עבירות מכבדו ומתיירא ממנו...:"
"A mamzer is obligated to honor and fear his father even though he is not liable for striking him or cursing him until he repents. Even when his father was a wicked person who violated ...
See mishna psachim 4, 8 (in realty this is not a mishna but a tosefta included later in the mishnayot). The king Chizkiahu did an humiliation to his father Ahaz, at the time of burial (see Tosfot Yom Tov and Rashi Berachot 10b) and chachamim approved him.
גירר עצמות אביו על מיטה של חבלים, והודו לו
גירר עצמות אביו. לפי שהיה רשע בזהו ולא ...
The Gemara in Pesachim (51) mentions the prohibition against going to the bathhouse with one's father, father-in-law, stepfather or brother-in-law see Rama in Even Ha'ezer (23).The reason for this prohibition is that seeing these relatives unclothed might lead to improper thoughts.
The OP is under a mistaken assumption IMHO.
In the linked answer (provided by the OP) to another question on "MY", it was stated (in the name of the Rashb"a; Teshuvos Vol. I: 18) that there is no brachah made on the mitzvah of kibbud av v'em (honoring parents) or Tzedakah (charity) because the receivers might be "mochel" (forego) the obligations owed to ...
The answer lies within the understanding of the Rashba's qualification that we don't make a bracha on any mitzvah which requires the involvement of another person.
The Chasam Sofer (Shu"T OC"H §54) proves that the Rashba did not mean to disqualify any Mitzvah whose kiyum requires the involvement of another. (For example, we do make a ברכת המצות on אירוסין, ...
The Shulchan Aruch (based on gemara Kiddushin 32a) writes that אב שמחל על כבודו, כבודו מחול.
The Sefer Chassidim (573) writes that although the Mechila works, one is still obligated 'miDinei Shamayim':
ומה שאמרו האב שמחל על כבודו, כבודו מחול, מדיני אדם, אבל בדיני שמים חייב
The Radvaz (524) brings from the Rema (Baba Metziah) that the Mechila works only ...