STAND UP, STAND UP, STAND UP AND . . .

Selected Halachos from the “one minute halacha” project

By HaRav Yosef Yeshaya Braun, Shlita, Mara D’asra and member of the Badatz of Crown Heights

HOW MANY TIMES A DAY SHOULD I STAND UP FOR MY PARENTS?

Rising for a parent when they enter a room is one aspect of the mitzvah of kibbud av va’eim (honoring a parent)—or according to some opinions, the mitzvah of mora (fear). We are commanded to rise to our full height even if they are not actually within our daled amos (four arm-lengths—a measurement of about six feet), and even when they are k’miloi einov (within sight), measured by Chazal as about 266.66 amos (a minute fraction less than 400 feet).

Furthermore, we are encouraged to rise when we become aware of their approach—such as when their voice or footsteps are heard. We should not sit down until the parent is seated or has moved out of sight.

If a child, even as an adult, lives with their parents or sees them multiple times a day, how often must they rise in their honor?

Some authorities maintain that we should rise for our parents (and rabbanim) twice daily, just as it is an imperative to say the Shma to declare our subjugation to Hashem both in the evening and in the morning. Are we compelled to honor anyone more than the Creator? they ask. However, Sephardi poskim rule that there is no daily limit to rising out of respect (even for a rav). Some Ashkenazi poskim concur with regard to parents only, and maintain that rising to honor father and mother is limitless.

If a parent was clearly moichel (forgiving of) this kavod with words or gestures, the child is not obligated to rise. If others are present who are unaware of this mechila, the child must rise. Even if a parent was moichel this kavod, the child nevertheless performs a mitzvah if they continue to show respect in this manner (unless it upsets the parent, in which case it is not an act of honor). In addition, they are still bound to show hiddur (reverence) to their parents, aside from the specific obligation of rising out of respect; therefore, all children should rise slightly when a parent enters.
Rising for parents seems to have become a practice about which otherwise Torah-observant Jews are not punctilious—why not?

It has been suggested it is no longer common etiquette to rise for parents, so it’s as if all parents are effectively moichel—unless they have taught their children otherwise. However, this explanation is far from a conclusive p’sak. Therefore, even these days we should venerate parents by rising for them, unless they were moichel outright.

DO MY CHEERIOS HAVE
TO BE PAS YISROEL?

Mezonos cereals produced of risen batter from the chameishas minei dagan (the five types of grain, i.e., wheat, barley, rye, oats and spelt) are considered pas (bread product) by many poskim, since the process resembles the production of bread. These cereals are therefore subject to the issur d’Rabbanan (Rabbinic prohibition) of pas goyim (bread of non-Jews), colloquially called pas akum. What are these restrictions?
  Is it homemade or pre-packaged bread?

The issur of pas akum forbids a Jew to partake of bread baked by a non-Jew in a private setting. However, pas palter (commercially-produced bread) is not prohibited, as long as it is certified kosher—and especially if pas Yisroel (bread of Jews, i.e. a Jew was involved in the production process) is not accessible. However, there are many communities that have a long-standing minhag to eat only pas Yisroel if possible. On Shabbos and Yom Tov—and certainly during Aseres Yemei T’shuva (the ten days that begin with Rosh Hashanah thru Yom Kippur), even those who normally partake of pas palter are stringent to use only pas Yisroel.

(There are those who argue that cereals do not have the appearance of bread and therefore do not share the same restrictions as pas, but this is not the halachic consensus. If mezonos cereals are not considered pas, they are similar to all other cereals that may be subject to the issur of bishul akum.)

Would you serve it to the President?

Cereals that are not pas are limited by the issur of bishul akum (food cooked by non-Jews). Bishul does not have the same dispensation as pas for commercial food, so factory-produced and home-cooked food are equally restricted according to mainstream p’sak (ruling). However, there are a number of conditions that classify the issur of bishul: primarily the food has to be oleh al shulchan melachim (fit to be served at the king’s table), and many poskim agree that breakfast cereals are not gourmet repast to be served as an entrée for an honored guest. Others argue that since breakfast cereals are almost never served at a meal consisting of bread, they do not require bishul Yisroel (a Jew to have a hand in the cooking).

What’s in a cereal?

Some exclude corn-based cereals from needing bishul Yisroel, since they consider corn as a food that is never categorized as oleh al shulchan melachim. In addition, the corn used in cereal production is not choice grain, but cultivated specifically for that purpose, and grown larger than what is ever brought to any table. 

Cereals produced from other grains (rice, sorghum) may also be disqualified since they undergo a high-pressure puffing process through extrusion that may not be considered “cooking.” Those cereals that are cooked prior to extrusion may be excluded from bishul akum because they are not appetizing (fit for shulchan melachim) after the cooking process, but only when production has been completed. In addition, the cooking may be counted as part of one long puffing process and not definitive enough to be classically labeled as “cooking.” Even if cooking is considered a process separate from puffing, it is only a preliminary step to extrusion, and not an end in itself.

Some argue that cereals are not normally eaten on their own; milk needs to be added to make it a “dish.” Therefore, they consider plain, dry cereal as something that is not oleh al shulchan melachim because of its reliance on being completed by the consumer.

Who really made that?

Additional heterim (dispensations) are utilized as a snif (reinforcement) to other circumstances in cereal production that support leniency; although these heterim are not halachically solid enough to stand on their own, in concurrence with others they allow for dispensation. One possible exemption on bishul is that cereal “cooking” is done with steam and not water. In addition, some maintain that factory production may not be included in the issur of bishul akum since there is no concern of social interaction between producer and consumer, similar to pas palter. (This is the position of Maharit Tzahalon with regard to all professional food preparation, not just factories). Another potential leniency is that home-cooking, wherein the issur of bishul originated, is so dissimilar from the methods of factory production as to not be included in the original prohibition. Cereal is also manufactured by machine—non-Jews are involved in “cooking” only in a manner of grama (indirect handling, a dispensation that is used in various areas of halacha).

Is it on the menu?

There are those, however, who apply more specific interpretations of oleh al shulchan melachim. They consider only whether the main grain-ingredient and not the end product is fit for royal consumption. The “king’s table” may be the regent or president’s private breakfast meals, not only state dinners. They may also interpret the “king’s table” as any meal with guests in attendance, which may sometimes include cereal on the menu—perhaps at a morning business meeting or in a hotel hospitality suite. Moreover, cereals may be served in creative ways that are, indeed, fitting repast. Those who define bishul more strictly will only eat cereals that are bishul Yisroel.

Tavo aleihem bracha (may it merit them extra blessing).

MAY I ATTEND A SOCIAL EVENT AT A REFORM TEMPLE?

“Chased by a would-be assassin and a snake ready to strike, the victim passes a house of heresy,” conjectures the Gemara, “may he enter?”

Halacha clearly forbids a Jew to enter a beis avoda zara (house of idol-worship) or minim (heretics). We keep a general distance of four amos (arm-lengths, about six feet) from the place of worship and should not even pass through the courtyard of the building. “Harchek me’aleha darkecha” (distance your path from it), the pasuk in Mishlei warns.

Yet in circumstances of sakana (mortal danger) many isurim (prohibitions) are suspended. When in danger, the Gemara states, better enter a beis avoda zara than one occupied by minim—for idol-worshippers reject He whom they don’t know, but heretics knowingly deny Him.

Contemporary poskim discuss whether establishments that do not ascribe to the tenet of Torah min HaShamayim (the Divine origin of the Torah—e.g. religious institutions of the Reform and Conservative movements) are similar to idolatrous temples—or perhaps even worse—houses of heresy. In addition to the obvious issur of davening there (or even answering Amen to their prayers), it is forbidden to enter during the prayer service for any reason. This is on account of the restriction of mar’is ayin (appearance of wrongdoing) since observers may assume that the person is entering to worship. As well, a religious Jew associating with such a place may be considered abetting wrongdoers or lending a form of legitimacy to their movement—but all these apply primarily to being in the sanctuary, especially during services.

If a kosher event is being held in a social hall that is separate from the place of prayer during a time that is not set aside for prayer, there is some room for heter (leniency) b’sha’as hadechak (in pressing circumstances) when without recourse—and with Rabbinic guidance. But there are those who still strictly avoid entering even another part of the building, ever, on account of the severity associated with a temple as a house of avoda zara or of minim, as outlined in the Gemara.

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