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Have a question? Send it in! Questions are answered by Rabbi Bartfeld.
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#1954 Halachah of Hakdamah - Torah or Tefilah?
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Q. A man has a daily schedule to daven shachris btzibur attend a daily shiur and then go to work. One morning he wakes up late. There is a later minyan he can go to but he will miss his shiur. He can daven biyichidus and still make the shiur.Showing up late to work is not an option. Is it better to miss tfilla btzibur or miss their regular shiur?
A. Igros Moishe (O.H. 2: 27) addresses the question if a Talmid Chochom is allowed to daven without a minyan, since he wants to learn late at night, and it will difficult for him to get up on the morning and daven with the tzibur. After establishing the great obligations involved in davening with a minyan, he writes that even a dedicated Talmid Chochom, who engages in constant learning and teaching of Torah, should see to organize his learning in ways that should not interfere with praying with the tzibur and thus loosing many mitzvos involved, such as reciting kaddish, kedusha, borchu etc. Adding also the erroneous example given to others, that may not be aware of the reason he does not come to minyan.
However, when occasionally a situation occurs where one is to choose between disturbing the accustomed sequence of learning an established shiur, and the cascading bitul Torah resulting, or the infrequent missing of one tefila betzibur, Poskim maintain, as can be deduced from the Remah (O.H. 90: 18) and Mishna Berura (ibid. 56), that in this particular situation there is room to choose the shiur.
Michtevei Chofetz Chaim (cited in Piskei Teshuvos 90: 23) quotes that the son of the Chofetz Chaim related how hard his father worked to put together the Mishna Berura, sometimes working over ten hours non-stop, missing sleep and meals, and occasionally missing also mincha with a minyan.
Halichos Shlomo (5: 16) quotes R.Sh.Z. Auerrbach zt'l saying that one should not interrupt the learning with a chavrussa or his Rebbe for tefila betzibur and certainly not when the teaching Torah to many is involved.
Horav Shlomo Miller's Shlit'a opinion is similar, when it cannot be prevented and occurs only occasionally.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 12/2/2018 10:53 PM |
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# 1953 Ahav es HaVav
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Q. I believe I asked this question in the past but did not receive a reply.
Nowadays, most Sifrei Torah, their pages are "typset" and arranged according to a standard configuration where every page, except six, start with a Vav. Almost every Sefer Torah has the identical configuration as every other.
It was customary in some of our pre-War Ashkenazic Kehillos that had no Kepeida on starting every page with a Vav. Rather, their Kepeida was to end every page, either with an Esnachto or Sof Pasuk.
Is there any rule that says I may not commission to have Sifrei Torah written according to that Kepeida instead of the Vav for first letter of page Kepeida?
A. Rema on Shulchan Aruch (Y. D. 273: 6) mentions the minhag of "vavei hoamudim," that has every amud begin with the letter vav. His opinion is that one should not insist on keeping this minhag. Moreover, even the ones who do, should not shorten or enlarge the writing to meet this specification, since it has no real roots.
Birkei Yosef (ibid.) and others quote different opinions in regards to this tradition. Pischei Teshuva (ibid. 8) and others mention that the roots are in Kabbalah.
Horav Shlomo Miller's Shlit'a opinion is that, there are different accepted minhagim in the ways we write the amudim of the Sefer Torah. And if one hears the reading of the Torah from an accepted, albeit differently set Sefer Torah, from the one he is accustomed to, he will still comply with the reading. However, one should maintain the traditions of the Seforim of his congregation.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/30/2018 2:13 PM |
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# 1952 It All Comes Out in the Wash
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Q. If a pareve metal pan covered with enamel was accidentally run through a meat dishwasher that has not been used for over a day, is it still pareve? What if it was washed with the fleishike utensils? Can it be kashered to be used still for pareve?
A. On a prior question (Sep, 25, 15) regarding a pareve knife (with a plastic handle) and a solid piece pareve cake server in the dairy dishwasher and they went through a cycle, we wrote "There are several reasons to be lenient in this case since it involves the principle of nosen ta'am bar nosen ta'am, as we deal only with the weakened secondary taste that was imbedded in the dishwasher and then expelled and absorbed by the pareve utensils (Shulchan Aruch Y.D. 95: 2). Besides there is also the detergent that spoils the taste added to the fact that the dishwasher was not used in the last twenty four hours. (See Igrois Moshe (O.H. 1; 104, Y. D vol. 2, 28 & 29; Y. D. 3: 10, ND 11: 58 )
Horav Shlomo Miller's Shlit'a opinion is that the utensils will remain pareve."
In our case, the Rov maintains that even when washed with meat utensils, in need and after waiting twenty four hours, the metal pan could be kashered and remain pareve.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/30/2018 1:59 PM |
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# 1951 Here We Go Again
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Q. Re- question 1933. Is there also a hetter not to stand more than once or twice a day for any elder?
A. Rema (Y.D. 244: 16) rules that a talmid should not stand up before his rebbe more than twice a day. This reflects the teaching of Talmud (Kidushin 33b), that the honor given to a human should not surpass the one given to Hashem, whom we honor every morning and night, (when reciting the shema - Taz). However, the Rema adds, that if others are present, since they may not be aware that one has already stood twice before his master, one should stand again.
Horav Shlomo Miller's Shlit'a opinion is that the same should apply to standing before an elderly.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/30/2018 1:45 PM |
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# 1950 Behold the Old
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Q. On shaila 1933 you wrote that Rav Miller says "That in our days, due to the fact that people live longer lives, reaching the age of seventy is common and does not seem to be a major achievement anymore. Therefore, septuagenarians mostly do not expect nowadays any recognition and on the contrary, they may be even upset that one should consider them old." What is then according to Rav Miller the age when one definitely should stand for an elder?
A. Horav Shlomo Miller's Shlit'a opinion is that as mentioned, when in doubt one should at least show some measure of respect, such as rising slightly from one’s seat or consult with a local competent Rabbinical authority. However, the Rov maintains that the age of eighty would seem to be definitely an age to stand for an elder. Thus reflecting the "gevuros shmonim" or strength of those who reach that age (Avos 5: 22).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/30/2018 1:44 PM |
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# 1949 What Are You Drinking?
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Q. When no wine or beer are available at the chupa, (the chupa took place at a hall out of town), should liquor be used or nothing at all and no shehakol brocho should be made?
A. Maharsham (5: 8) and others warn against using strong wine since it may jeopardize the validity of the kidushin, if the chosson or the kalla become intoxicated under the chupa.
However, Poskim maintain that since only a small tasting is required by the newlyweds, a brocho, even a shehakol, should be recited over a kos.
Horav Shlomo Miller's Shlit'a opinion is that additionally, the liquor could also be substantially diluted and still maintain its validity as chamar medina, when done and prepared as usually these drinks are served. The same would apply to the reciting of kiddush on Shabbos day, if no wine is available.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/30/2018 1:23 PM |
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# 1948 The Law of the Spirit
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Q. Re- above question. It is still unclear to me which is the best way to follow. Should the mesader kiddushin drink from the wine cup or not?
A. As mentioned in the above answer, there are a number of minhagim.
1) The minhag of Sephardim is usually that the mesader drinks from the cup.
2) Askenazim follow three different traditions. The mesader does not drink; only the chosson and kalla do.
3) The mesader drinks or spills some on his hand and licks it.
4) The cup is given to a child. (not common, Tashbatz 3: 65).
Horav Shlomo Miller's Shlit'a opinion is that the mesader kiddushin should follow his minhag.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/30/2018 1:20 PM |
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# 1947 Wine And Din
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Q. The Halacha states that, unlike Birchos HaMitzvos where I can be Motzi another with the Brocho even though I am not fulfilling the mitzvah presently, if I am not eating the food, I cannot be Motzi another with a Brocho on that food.
That said, how can a Rav, who is being M'sader Kiddushin, make the Brocho of Borei Pri HaGofen before Birkas Eirusin and then not, according to Minhag Ashkenaz, drink some wine? True, there are some fringe groups whose custom is to spill some wine while holding the Kos and then lick the wine off his hand after the Brocho. However, for one, this certainly was never the Minhag and secondly, it is certainly unmannerly to lick wine off one's hand, certainly in public, and I cannot imagine that our Gedolei HaPoskim ever behaved in such.
A. Pnei Yehoshua (quoted by Pischei Teshuvo E.H. 34: 5) addresses this question and considers whether this is in principle a birchas hamitzvos, since the drinking of the wine is not for the pleasure of drinking but rather it is obligatory for the compliance of the mitzva.
Sdei Chemed (A. D. Brochos 3: 5) after mentioning that the Rambam (Peer Hador 1: 1) seems to maintain that the one who recited hagafen should drink, wonders on the minhag of the Ashkenazim why they don't.
Afikei Yam (2: 2) questions why in our days, when many grooms and brides, either do not understand the concept of someone reciting a brocho for them, or they simply are not paying attention, and therefore if the mevorech does not drink, he would indeed be reciting a brocho in vain. He quotes a source that Rav Chaim Soloveitchik zt"l would spill some wine in his hand. However, Moznaim Lamishpot (1: 12), mentions that he consulted with with his son the Brisker Rov zt'l, and he responded he never saw his father do the above. However, Poskim do mention this tradition. Divrei Tzedek (58: 5), mentions that the Rabbis of Yerushalaim, R.Ch. Zonenfeld and R. S. Salant zt"l would also spill some wine on their hand and lick it. (See Yabia Omer 5: 10" 7, and Otzar Haposkim 34: 13 that also quotes many Poskim that maintain the minhag Ashkenaz). Yeshuos Yaakov (62: 2) also maintains that the brocho is obligatory. and similar to all brochos of mitzvos, and the mesader kiddushin does not need to drink the wine.
On question 1246 in regards to a case where the mother of the kalah, after receiving the cup of wine given to her to pass it to her daughter, by mistake drank the whole cup herself, we answered: "Horav Shlomo Miller’s Shlit’a opinion is that it is of no consequence, since the brochos were recited over a kos yain and the chosson already drank from it.
The same would apply if the cup spilled after the end of the brochos and only a few drops were drank by the chosson. The brocho recited on the wine would not be considered in vain.
If the cup of wine spilled completely, before the brochos ended. The Rov advises to refill the cup again and have someone else, from the guest recite a new brocho at the end. He should spill a few drops on his fingers and thus have some of the wine, before the chosson and the kallah drink."
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/30/2018 1:19 PM |
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# 1946 Risk of Showers
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Q. Even though one should wash one's entire body before Shabbath, if, for whatever reason, one is unable to take a bath or shower, one must at least wash one's face, hands and feet in warm water." I'm wondering, if someone did take a full shower on Thursday night, and then is pressed for time on Friday, would they still need to wash at all on Friday at all? (ie. Thursday evening is still Erev Shabbat, so is showering then the same as showering just before Shabbat starts on Friday afternoon?
Thanks
A. Shulchan Aruch (O.H. 260: 1) rules that one has to wash the complete body on the eve of Shabbos and when unable, at least one must wash face, hands and feet in warm water.
Mishna Berura (ibid. 1) warns that one should be extremely careful especially during the winter short days to wash early so one may not incur on any Shabbos transgressions.
Mishna Berura (ibid. 4) maintains that in our days washing feet may not be necessary in need of time, since we don't walk usually without shoes. However, Shemiras Shabbos K. (42: n. 155 asserts that in warm countries due to sweating, feet should be included.
Horav Shlomo Miller Shlit'a advises that when in need, it is better to shower early on Friday morning before davening than on Thursday night, and then just wash face, hands and feet in warm water, giving oneself ample time before the shekiah when Shabbos begins. One should also strongly prevent his family and encourage them to shower early.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/26/2018 9:19 PM |
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# 1945 Nine Kabim and No Soap?
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Q. Does one have to wash with soap before Shabbos begins?
Is someone just stays under the shower for tisha kabim, is that enough lechatchila?
I think it is about 2 minutes, is that correct?
A. Ben Ish Chai (Lech Lecha 15) explains that the soap stands in place of the "sicha" or rubbing in oil that was common in earlier times. Shulchan Aruch (O.H. 260: 1) includes scrubbing one's head, Biur Halacha (ibid.) adds to use "nesser," which is similar to soap. Piskei Teshuvos (260, n. 3) quotes a list of prominent Gedolim that did not use soap.
Poskim stress the importance of immersing on Erev Shabbos in a mikva (Chaye Adam in Zichru Toras Moshe 1: 2, Sheloh, Sidur Yavetz, Yesod Veshoresh Hoavoda 8: 1, Birkei Yosef 260: 3, see Mishna Berura 551: 95)
On question 590 in regards to taking a shower to comply with tisha kabim, during the nine days and Erev Shabbos, we wrote: "Many Poskim maintain that you comply with the custom of nine kabim (as an alternative to Tevilas Ezra, (see Mishna Berura 88: 4) by showering until that amount of water cascades on you. (Minchas Yitzchok 4: 21, Yaskil Avdi 7: p. 387, Taharas Yom Tov 19, Chelkas Yakov 3: 61, Minchas Oviv p. 202 et. al. However, Mishne Halochos 3: 1-7 and others disagree)"
Horav Shlomo Miller Shlit'a pointed out that one Kab is equal to the volume of 24 eggs and tisha kabim is then 216 eggs.
According to the measurements of Rav Chaim Noeh, one egg is equivalent to 57.6 cc, so nine kabim would equal to 12.44 liters (Shiurei Torah p. 263). Following the opinion of the Chazon Ish, it equals 21.6 liters (Midos Veshiurei Torah p. 300).
You have to measure your own shower's water volume delivery as they all vary.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/26/2018 9:17 PM |
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# 1944 Borur No Borer
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Hello Rav,
Q. My 6 year old was playing with his Fruit loops Shabbas cereal (on Shabbas)...before eating them, it was fun for him to first separate them by colour...he ended up with a pile of reds, a pile of yellow, etc. I was wondering if this would be prohibited because of borer.....or could we say that he is is sorting permissibly by taking "good" from "bad" (because he wants to pick up the red one right now, so its "good") for the immediate use of making his colour piles. If he would have randomly picked up a piece, then looked at it to check its colour, and then put it in his piles, would that be better?
Thanks
A. Remah (O.H. 119: 2), rules that when the mixture consists of one single kind of items, but some pieces are bigger than others, and he is choosing the big ones or the small ones, it is not defined as borer. Accordingly, in your case all the cereal loops are really one kind and taste the same (Wikipedia), they just differ in color, there should be in principle no borer issue. More so, since besides choosing the ones he wants, he also plans to eat them all soon, and he is only using his hand.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/25/2018 10:35 PM |
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# 1943 Middle Meal Meddling
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Q. In the winter, here in Eretz Yisroel for example, Tefillas Mincha on Shabbos can get as early as 3:45 pm. Our Minhag is to eat the 3rd Meal before Tefillas Mincha. because of this, our Minhag is to eat the 2nd Meal close to the time for Mincha Gedola, to bentch after Mincha Gedola, and to subsequently leave the table immediately after bentching to wash for the 3rd Meal without waiting. The source for this Minhag is in the Tur, quoting his father the Rosh. We have the cholent for the 3rd Meal and the food that normally precedes it for the 2nd Meal and we have dessert at both meals.
A critic claimed that I must wait some time between bentching and the 3rd Meal, as per a line he saw in the Mishna Berura, and that none of my Rebbeim have ever done what I'm doing. Should I comply with the approach of the critic and change my custom or not, and why?
A. Horav Shlomo Miller's Shlit'a opinion is that on the onset, one should not wait to eat the seuda on Shabbos morning until after chatzos, even if one drinks something before. (Rambam H. Shabbos 30: 9, Kaf Hachaim 291: 2, See Shulchan Aruch 288: 1, Mishna Berura ibid. 1, Piskei Teshuvos ibid. n. 6).
The Rov also maintains that one should avoid on the onset eating two meals, immediately one after the other, as one may incur in the prohibition of reciting unnecessary brochos (Mishna Berura 291: 14 -17) unless one makes a significant hefsek, such as taking a walk outside (ibid.) or waiting at least a half hour in between. (Piskei Teshuvos ibid. n. 50. He quotes a quarter hour )
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/25/2018 10:29 PM |
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# 1942 Have a Good Yesterday
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Q. If one missed zman krias shema in the place where he is, but in a different place (time zone) it is still before the zman, is he mechuyev to take a plane to the second place and say Shema there?
One has to spend up to 1/5 of his wealth for a chiyuv d'oraisa.
How about if one is just close do a dateline, such as living in Australia and he can go back one day?
A. It is very unlikely that one can find nowadays readily available transportation to supersede the speed of rotation of the planet and go back on the geographical clock.
In regards to crossing the dateline, even if one is in the right location (See questions; 982, 983, 986, 987, 1035, 1036 and 1040), Horav Shlomo Miller's opinion is, that once the mitzva that is time dependent was not kept, there is no obligation to travel to a prior date zone, and comply with the already missed mitzva, as you cannot travel back in time. Thus if you were to indeed cross to an earlier date, it would be considered a new mitzva.
Similarly, in regards to changing signed documents by crossing the dateline, it would not have an effect, since they are not only time sensitive but also place sensitive.
On question 1151 in regards to traveling back on time, we wrote: "It is common to find in regards to the Yom Tov of Shavuos the notion of being present at the time of the reading of the Torah as if we are back on the day of receiving of the Torah at Har Sinai. A similar notion is mentioned in regards to Pesach in the hagada. However, the key word “keilu” is used, meaning that it is only as if it were, a spiritual notion but not a physical reality.
Horav Shlomo Miller's Shlit'a opinion is that we find in Halacha some sort of minimal travel back and forth in time when crossing the dateline. Real traveling back in time would seem an impossibility as you would be able to change true facts already recorded in the Torah."
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/25/2018 10:25 PM |
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# 1941 Go Take a Shower?
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Q. I heard that there an inyan in taking a shower on Motzei Shabbes, could that be true?
A. Although it is not a common tradition at all, Piskei Teshuvos (300: 2 n. 32) does mention that some Rebes would follow this minhag. It is based on Rashi (Shabbos 119b) on the saying "Chamin beMotzei Shabbos, melugma). Rashi explains that chamin means both for drinking and washing. Melugma is a refuah.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/25/2018 10:13 PM |
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# 1940 A Bone Shaking Question
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Q. Can you help the luz bone nutrition if you also eat at the end of shaleshudes, after the zeman but before bentching a kezais of chala and declare it should be for melave malka? Can you combine this with just eating mezonos later on after havdala, as in the prior question?
A. Mishna Berura (300: 2) writes that on should eat melave malka as soon as possible after the end of Shabbos. Eliahu Rabbah (ibid. 1) indeed mentions that one could eat a kezais of bread at the end of the third meal, with the intention to comply with the melave malka seuda. However, other Poskim disagree (Piskei Teshuvos, ibid. n. 48).
Horav Shlomo Miller's Shlit'a opinion is that one cannot combine the above. When in some need, one should just eat later mezonos.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/25/2018 10:12 PM |
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# 1939 Making a Meal?
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Q. Since the luz bone feeds only from the melave malka seuda is eating mezonos enough?
A. Poskim rule that on the onset, one should wash and eat an egg-full amount of bread (Mishna Berura 300: 1,2). However, since this seuda is not as obligatory as the three meals of Shabbos, in need one can be lenient and consume only mezonos or at least fruits or other food (Mishna Berura ibid.)
Siddur Yaavetz and Eishel Avrohom (Butatch) recommend that even if one is unable to eat this meal, he should at least set the table properly, as this seuda brings the brocho and hatzlocho of Shabbos to the forthcoming week. (See question 1938 above).
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/25/2018 10:10 PM |
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# 1938 It's In Your Bones
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Q. Why is the luz-bone on the spine only nourished from the Melava Malka meal?
A. Midrash (Bereshis Rabbah 18, Koheles 12, see Ta'amei Haminhagim 425) write that the luz-bone is known to be eternal and does not decay, as this is the bone from which the body will be rebuilt at the time of resurrection. The Roman Emperor Hadrian asked Rabi Yoshua Ben Chananiah; how is man to be revived in the world to come, and he replied that it would be from luz, in the back-bone. Hadrian demanded proof and Rabi Yoshua Ben Chananiah took a luz-bone from a spine, and immersed it in water, but it was not softened; he put it into the fire, but it was not consumed; he put it into a mill, but it could not be grounded; he placed it upon an anvil and struck it with a hammer, but only the anvil split and the hammer broke.
The idea of the eternity of the luz is also reflected on the city of Luz, described in Talmud (Soṭah 46b) as the city where the blue dye techeiles is used: the city which Sanncherib entered but could not harm; Nebuchadnezzar came, but could not destroy; the city over which the angel of death has no power; and when the aged are tired of life, they exit its walls and meet their death.
Lebush (300), Rav Yaakov Emdin in his sidur, Mishna Berura (300: 2) mention that it gains its sustenance only from the melave malka meal on Motzei Shabbos. In the future, the resurrection of the dead will begin with this bone.
Shaarei Tzion (ibid.) quotes Eliahu Rabba that explains that the uniqueness of this bone is because it derived no benefit when Adam ate from the Eitz Hadaas; since that was before Motzai Shabbos, so it remained unblemished by that sin. As a result, it is not subject to the same mortality as the rest of the human body
R’ Tzaddok Hakohen and others explain that no matter how low a person has fallen, there exists an indestructible part in him, that can form the basis for a new resurrection; a new life. That is why a person will be resurrected from his luz bone.
He adds that when Leah gave birth to her third son, she named him “Levi”, which shares a root with the word “melaveh.” She said (29: 30), “This time my husband yilaveh - will become attached to me.” Likewise, says R’ Tzaddok, by accompanying the Shabbos on her way, we attach the Shabbos to the week ahead.
The luz also symbolizes the point where physical and spiritual meet. Thus, it is nourished only from melave malka, the meal eaten between the spiritual Shabbos and the material weekday. In a sense it is like the Kosel Hanaaravi: Just as the Western Wall will never be destroyed, and from it the Third Temple will be built, so too the luz can never be destroyed, and from it the person will be re-built during the future resurrection.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/25/2018 10:07 PM |
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# 1937 Acting One's Age
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Q. Does one have to stand for an elderly if one is unsure of his age?
A. If one is unsure if an elderly has reached seventy, Yabia Omer (Y. D. 3: 13), Yehave Daas (3: 70 ) rules that since this is a Biblical mitzva you have to be stringent when in doubt and stand.
Ayeles Hashachar (Vayikra) quoting Chazon Ish maintains that if one has a sofek if an individual is a talmid chacham or not, one can rely on the fact that the majority of people are not. However, if one is in doubt if the elder is sixty and he usually stands for them, when in doubt he does not have to be stringent.
Horav Shlomo Miller's Shlit'a opinion following his answer above in regards to elders today, is that in doubt he should rise slightly.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a.
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Posted 11/21/2018 12:43 AM |
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# 1936 The Same Old Story?
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Q. Does one have to stand for an elderly person if he is unaware of it?
A. On question 1158, in regards to standing up for an elderly Talmid Hacham that is senile or blind and is not aware of the honor you are giving him, we wrote: "Ginas Verodim (Y.D. 4: 2),Birkey Yosef (Y,D, 244: 2), Rabi Akiva Eiger ztl (Y.D. 240: 7), Ben Ish Chai (Ki Tetze 15) et. al. rule regarding the blind, that one has to honor them even if they are unaware of the respect given. Poskim maintain that it is similar to embarrassing the blind which is prohibited (Bava Kama 86b). Derech Sicha (P. 374) asserts that the same applies to the elderly or ill, who are oblivious to the treatment given to them.
Horav Shlomo Millers Shli'ta opinion is similar.
On question 1159 in regards to standing for a Talmid Chacham or an elder who is unaware of the honor given to him, (he is facing another direction), if it is better to make him aware, we wrote: Horav Shlomo Millers Shlit'a opinion is that in general there is no need to make the recipient of the honor aware that you are standing for him or honoring him, unless he needs to benefit emotionally from that knowledge;( e.g. to rise his depressed spirit).
In principle, the Rov maintains one should rise slightly, as mentioned above, even when the elder is not aware of it
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/21/2018 12:40 AM |
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# 1935 A Word on Honor
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Q. Does one have to stand to honor an elderly woman if she is not an eishes chover?
A. Sefer Chasidim 578, quoted by Beis Yehudah, (Y.D. 1: 28); Sefer HaChinuch and Minchas Chinuch 257:3. Yechaveh Da’as (3:72) quoting Teshuvos Geonim, and mentioning that it also seems so from the Rambam in Sefer Hamitzvos. Chida, Bris Olam on Sefer Chasidim (ibid.) and others maintain that it applies also to an elderly woman.
However, Ben Ish Chai, Ki Seitzei 16, quotes the Arizal who seems to hold that one need not rise for an older woman.
Horav Shlomo Miller's Shlit'a opinion is that since some women may feel uncomfortable if men stand for them, it would depend on the minhag of the place. However, younger women should stand for them.
Rabbi A. Bartfeld as revised by Horav Shlomo Miller Shlit'a
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Posted 11/21/2018 12:38 AM |
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Important Numbers
