Standing for one's student

Hi,

A mentor must show honor to his student when his student passes nearby, if the student is also someone worthy of people's respect for his learning.

(Rama in Shulchan Aruch Yoreh Deah 244:8)

Have a great day,
Mordechai

Rising before your equal

Hi,

Scholars or elders of equal status are not required to rise for each other, but they should do something to demonstrate respect.

(Shulchan Aruch Yoreh Deah 244:8)

Have a great day,
Mordechai

The young and wise vs the elderly and unwise

Hi,

One who qualifies as wise, but who is young, is obligated to rise before the elder and unwise, in a manner sufficient to display honor.

(Shulchan Aruch Yoreh Deah 244:7)

Have a great day,
Mordechai

Consideration

Hi,

A sage should not travel in an area where this would force others to rise in his honor, if he can avoid it.

(Shulchan Aruch Yoreh Deah 244:6, 244:16; Taz Yoreh Deah 244:8)

Have a great day,
Mordechai

A conflict in priorities

Hi,

One who is contracted to work at a job for an hourly wage is not permitted to rise from his work before the elderly or the wise, if rising would reduce his effectiveness at his work. Working honestly for one's employer is of higher priority than rising to show respect.

[Note: I believe that this would not apply to a job in which one was contractually permitted to take occasional breaks like this.]

(Shulchan Aruch Yoreh Deah 244:5)

Have a great day,
Mordechai

Standing before a sage or elder who rides past

Hi,

The obligation to rise before the wise or elderly applies where they are riding by, not only where they are on foot.

(Shulchan Aruch Yoreh Deah 244:2)

Note: I haven't seen the case of a car/bus/train discussed, but the sources do require rising before a wagon. It appears to me that if those who are outside the vehicle cannot tell that a sage inside, the requirement of standing is mitigated; please consult your local rabbinic authority.

Have a great day,
Mordechai

When do we rise?

Hi,

The obligation to rise for the wise or the elderly begins when they enter one's immediate space, within a radius of about 7-8 feet. The idea is that it should be clear that one is rising out of respect for them, rather than for some extraneous reason.

(Shulchan Aruch Yoreh Deah 244:2; Taz Yoreh Deah 244:3)

Have a great day,
Mordechai

Don't close your eyes

Hi,

One may not close his eyes, or otherwise pretend not to see a wise or elderly person, in order to avoid the obligation to stand.

(Shulchan Aruch Yoreh Deah 244:3)

Have a great day,
Mordechai

Pesach is coming!

Hi,

One is supposed to begin learning the laws of Pesach thirty days before the holiday, so here are links to posts on Pesach, from previous years:

Please note that any times and secular dates on these posts are for past years, and have not been updated.

Pesach Preparation

Pesach: Fast of the Firstborn

Pesach Seder

Chametz during Pesach

Chametz after Pesach

Have a great day,
Mordechai

A blind person rising for an elder or sage

Hi,

A blind person is not required to stand if he becomes aware that he is in the presence of an elderly or learned person, unless it is his personal mentor.

(Pitchei Teshuvah Yoreh Deah 240:6)

Have a great day,
Mordechai

Rising for the wife of an elder

Hi,

One must rise before the wife of an elder, even if she is not personally learned.

(She'eilat Yaavetz 2:135)

Have a great day,
Mordechai

Drinking on Purim

In what has become an annual tradition, here are my thoughts on drinking on Purim. It's based on my past posts, but with significant changes to take into account the comments from previous years.

Warning: Soapbox ahead.

On Purim we celebrate the ultimate joy of a sudden national rescue, and our sages taught that we should imbibe alcohol at the Purim Seudah as part of this celebration. Just as we abstain from various foods and from drink at certain times of the year to induce sadness, so we indulge in various foods and in drink at other times of the year, to induce joy. The gemara’s standard for imbibing is to drink until we cannot tell the difference between “Cursed is Haman” and “Blessed is Mordechai” (Megilah 7b).

Authorities differ on how much to drink, but the following is clear: An adult who is medically, psychologically and emotionally able to drink, and who has a designated driver, should drink some amount of alcohol - preferably enough that he will feel lightheaded (Shulchan Aruch, Orach Chaim 695:2). One should enjoy his Seudah relatively early in the afternoon, drink a little, and then sleep off the effects of the alcohol.

Many people, and I include myself in this number, have embraced the practice of drinking minimally at the Purim Seudah and then fulfilling the state of intoxication by taking a nap after the meal. This approach is sanctioned by the Rama (Shulchan Aruch Orach Chaim 695:2). Most years, I actually do the eating/drinking/nap before participating in a communal seudah.

I know the following is obvious, and I apologize for taking your time with it, but if my blog has any reach at all then I feel an obligation to state this obvious point. Please:

1) There is no reason to give alcohol to minors who are pre-bar mitzvah to drink on Purim. It is not necessary for their fulfillment of any mitzvah. The practice might be secularly legal as sacramental wine - consult an attorney - but it is a foolish and dangerous ritual and therefore prohibited as endangering our children as well as violating our obligation of chinuch for our children.

I do believe there is a difference between giving children a taste of wine from Kiddush and engaging them in Purim drinking. The former is a formal setting, and no one (I hope) is drinking to get a buzz. On Purim, though, because the general drinking is more loose and more geared toward celebration, I believe that the rule should be that children drink no alcohol at all.

2) If your own child is a minor, but older than bar mitzvah, and able to handle a small amount of wine, then it makes sense to help your child fulfill the mitzvah with a small amount, in a supervised setting, assuming this is legal in your jurisdiction.

3) Adults should not drink on Purim in the presence of young children, beyond what would normally be consumed at a meal on Shabbat. Immature children cannot tell when we are in control and when we are not, cannot comprehend the dangers associated with alcohol, cannot accept the idea that adults can do what children are not permitted to do, and cannot understand the difference between Purim and the rest of the year.

The finest joy is a celebration which centers around a Mitzvah, and this is the essence of Purim – the four mitzvot (Megilah, Sending Gifts of Food, Giving to the Poor and having a Feast) which are about experiencing joy and spreading joy and thanking HaShem for saving us from destruction.

I apologize for wasting anyone’s time by stating the obvious, but as I said above, I feel the responsibility of stating this in any forum I have available.

And not to be a party-pooper at all, but those who want to know more about this theme should see Shaarei Teshuvah of Rav Chaim Margaliyot (printed with a standard Mishneh Berurah), in his final comment on Orach Chaim:

ויותר יש לזרז עצמו בד"ת במקום שיש שם איזה שמחה אף אם היא שמחה של מצוה ועיין בסוף סוכה בענין שמחת בית השואבה וכן מבואר לעיל סימן תקכ"ט אדם אוכל ושותה ושמח ברגל ולא ימשוך בבשר ויין ובשחוק וקלות ראש לפי שאין השחוק וקלות ראש שמחה אלא הוללות וסכלות ולא נצטוינו על הוללות וסכלות אלא על שמחה שיש בה עבודת היוצר עכ"ל והוא לשון רבינו הרמב"ם ז"ל והמפרשים ז"ל פירשו לשחוק אמרתי מהולל ר"ל שיהיה באיזה ענין שיהיה השחוק הוא הוללות עבט"ז לעיל
אך לשמחה מה זו עושה ר"ל שלענין שמחה אין להחליט שאינה יפה שבאמ' יש שמחה של מצוה ולכן יש ליתן לב לדעת מה זו עושה ר"ל מה טובה אם הוא שמחה של מצוה או לא אך הואיל ואפשר כי מתוך אכילה ושתיה והוללת יתמשך לשחוק וקלות ראש לכן יקח תבלין לבסם השמחה בד"ת וחדוות ה' יהיה מעוזו ויטב לבו בד"ת וז"ש וטוב לב משתה תמיד

It is even more necessary to energize one’s self with words of Torah in a place where there is joy, even if it is joy associated with a mitzvah. See the end of Succah regarding simchas beis hashoevah. And so is explained in the Shulchan Aruch, Orach Chaim 529, “One should eat, drink and be happy on the holiday, but not draw himself after meat and wine and laughter and lightheadedness, for laughter and lightheadedness are not joy, but empty celebration and foolishness. We are not instructed in empty celebration and foolishness, but in joy which includes service of the Creator.” This is a citation from the Rambam.
The sages explained the verse (Kohelet 2:2), “I have called laughter ‘empty celebration’” to mean that in any form, laughter is empty celebration. See the Taz earlier. [I don’t know which comment from the Taz he means.]
But “What does joy accomplish (Kohelet 2:2)” means that regarding joy, one should not conclude that it is not good. In truth, there is joy associated with mitzvot! Therefore, one should set his heart to know what joy can accomplish, meaning, what is its nature – is it joy associated with a mitzvah, or not. But since it is possible that one will be drawn to laughter and lightheadedness as a result of eating, drinking and empty celebration, therefor, one should take spices to sweeten the joy with words of Torah, and his strength will be in the joy of Gd, and his heart will be good with words of Torah. This is the meaning of ‘One of good heart is always at a feast.’

May we have wonderful and safe Purim - ליהודים היתה אורה ושמחה וששון ויקר!

Chag Purim Sameiach,
Mordechai

The Fast of Esther

Hi,

In a year when Purim Day is Sunday, the fast is moved back to the preceding Thursday. We don't move it to Friday, because involvement in the rites of the fast day would distract from preparation for Shabbat.

So this year, the fast is Thursday, March 17.

(Code of Jewish Law Orach Chaim 686:2, Mishneh Berurah 686:3)

Have a great day,
Mordechai

Rise for the Wise

Hi,

The obligation to rise out of respect for the elderly is extended to rising for one who is wise, even if that person is very young and even if one has never learned Torah from that person, so long as he has enough knowledge and wisdom that he could teach you (or most people, according to some) Torah.

(Shulchan Aruch Yoreh Deah 244:1; Taz Yoreh Deah 244:1; Shach Yoreh Deah 244:1-2; Aruch haShulchan Yoreh Deah 244:4-5)

Have a great day,
Mordechai

Rising for an elder

Hi,

One is obligated to stand before a person who is age 70 or older, unless he is wicked in ignoring mitzvah observance. The obligation is to stand for Jews and non-Jews alike.

(Shulchan Aruch Yoreh Deah 244:1; Aruch haShulchan Yoreh Deah 244:9)

Have a great day,
Mordechai

Errors in Sifrei Torah during Maftir

Hi,

If an error is found in a Torah during maftir, then:

On a regular Shabbat - Do not bring out a new Torah. Conclude the maftir reading from the disqualified Torah, and do not recite the closing berachah.

On a Shabbat when a second Torah is used for maftir, or on Yom Tov - Bring out a new sefer torah, finish reading in the new Torah, and recite the closing berachah.

(Mishneh Berurah 143:23)

Have a great day,
Mordechai

Errors in Sifrei Torah, one more

Hi,

If an error is found in a Torah on a Shabbat morning after the last regular aliyah but before maftir, and kaddish has already been recited, then maftir is read from the disqualified Torah, but without any berachot, ideally with the same oleh who had the last aliyah, and he should then read the Haftorah with its berachot.

(Mishneh Berurah 143:23)

Have a great day,
Mordechai

Errors in Sifrei Torah, continued still further

Hi,

If an error is found in a Torah on a Shabbat morning after the last non-maftir aliyah, but before kaddish, then the last aliyah is considered as the maftir, and he recites the Haftorah. Kaddish is recited after the haftorah.

(Mishneh Berurah 143:23)

Have a great day,
Mordechai

Errors in Sifrei Torah, continued further

Hi,

If an error is found in a Torah on a Shabbat morning after three or more sentences have been read in that aliyah, and the reader is now at a point where he may, halachically, stop the aliyah, then they close the Torah and the oleh recites the closing berachah.

(Rama, Orach Chaim 143:4)

Have a great day,
Mordechai

Errors in Sifrei Torah, continued

Hi,

If an error is found in a Torah during an aliyah on Shabbat morning, after 2 sentences have been read, then the reader stops, a new scroll is brought out, and we continue reading until the closest eligible paragraph break.

If the reading is from a special maftir aliyah, one reads from the new Torah until the end of that maftir aliyah.

(This os Mishneh Berurah 143:13; note that Aruch haShulchan Yoreh Deah 279:5 disagrees on the first paragraph above, ruling that we read additional pesukim in the previous Torah until we reach an acceptable stop, then recite the closing berachah.)

Have a great day,
Mordechai

Replacing a sefer torah

Hi,

Sometimes halachah requires that a sefer torah be replaced mid-reading. If this happens on a Shabbat when multiple sifrei torah have been removed for reading, one should not take the replacement torah from one of those that were initially removed for reading. Each is designated for its own mitzvah.

(Pri Megadim Orach Chaim 143 Eishel Avraham 9 אם)

Have a great day,
Mordechai

Errors in Sifrei Torah

Hi,

If a mistake is found in a Torah after the person called to the Torah has recited the opening berachah and before two sentences have been read, then a new Torah should be brought and used. If the rest of the Torah reading can be divided into seven readings (on Shabbat), this would be good to do.

(Mishneh Berurah 143:16)

The Mishneh Berurah (143:20) says no new berachah should be recited, assuming that the person called to the Torah has not interrupted in conversation with others. The Aruch haShulchan (Yoreh Deah 279:5) disagrees, ruling that a new opening berachah is required.

Have a great day,
Mordechai

Forced Mezuman, Part IV

Hi,

Just as one person must answer the mezuman of two others, so that they will have three, so three or four people must answer the mezuman of an additional six or seven, so that they will have ten.

When those three or four finish their own meal, they then make their own mezuman.

(Mishneh Berurah 200:9)

Have a great day,
Mordechai

Correction to 2/28

Hi,

This is a corrected version of the post from 2/28, "Forced Mezuman Part III":

We have said that if three are eating together, and two wish to recite birkat hamazon, the third must remain in order to respond.

This third member should not eat until after he has finished responding to the berachah of "HaZan et haKol".

(Shulchan Aruch Orach Chaim 200:2; Taz Orach Chaim 200:2)

Have a great day,
Mordechai

Waiting for a mezuman

Hi,

We have said that once one sits down to a meal with two others, he is obligated to wait for a mezuman before reciting birkat hamazon and leaving.

The Mishneh Berurah notes that there is an opinion which permits a person to leave early if he finishes eating before anyone else. He rules that one may rely on this point of view if one has a very compelling reason - such as financial loss - to need to leave. However, it would be better if the others would pause in their meals and respond to him for a mezuman.

(Mishneh Berurah 200:5)

Have a great day,
Mordechai

More on forced mezuman

Hi,

We have said that if three are eating together and two wish to recite birkat hamazon, the third must remain present for the mezuman.

However: If two are still eating, and one wishes to recite birkat hamazon, he cannot compel them to remain present and respond to his mezuman. Rather, he is obligated to wait for them.

(Shulchan Aruch Orach Chaim 200:1)

Have a great day,
Mordechai

Mezuman interrupts a meal

Hi,

One who responds to a mezuman but intends to keep eating may do so without a new hand-washing or berachah.

However, one who decides to stop eating, and then resumes his meal, must wash again for bread and must recite a new berachah upon the food. There is some debate about the berachah upon washing, though; consult your local authority, please.

(Shulchan Aruch Orach Chaim 200:2; Mishneh Berurah 200:7; Shaar haTziyyun 200:9)

Have a great day,
Mordechai