Rephael Cattan

 We are beginning siman 16, which discusses conflict between kibud av and kibud eim. Generally, we consider kibud av and kibud eim as equal, as the Torah equates them. Regarding kibud, it says kabeid es avicha v’es imecha, and regarding yirah, it says ish imo v’aviv tira’u. Chazal explain that the mother is written first […]

 We are continuing in siman 15, discussing indirect conflicts between kibud av v’eim and other mitzvos. The Chayei Adam discusses a new case: one’s mother asks a child to do something, and their father subsequently comes in and asks the child who told them to do what they are doing. The child realizes that if

 We are continuing in siman 15. We learned that talmud torah and marriage is greater than kibud av v’eim, in the sense that the child does not need to listen to the parent’s directive in those cases if the child feels it will negatively impact their fulfillment of the mitzvah. We will discuss other applications,

 We are beginning siman 15, where the Chayei Adam discusses situations in which a parent wishes to give their child direction on how to perform a mitzvah, but the child wishes to perform the mitzvah in a different manner. The Chayei Adam will give some examples. The Chayei Adam begins with the mitzvah of limud

 We are continuing in siman 13, where the Chayei Adam discusses direct conflict between kibud av v’eim and a mitzvah. We learned that if a parent asks a child to transgress even a mitzvah derabanan, the mitzvah derabanan overrides the mitzvah of kibud av v’eim. This halacha is not sourced in any Gemara, but is

 We are finishing siman 12 and need to clarify the concept of mishel av and mishel ben. Any time we discuss a mitzvah, a person is obligated to spend up to one fifth of their money to do the mitzvah. For example, the mitzvah of tefillin is fulfilled by wearing them. Buying tefillin is only

 We are continuing in siman 12, regarding children providing financial support to their parents. We learned that If the child has absolutely no money, he is not chayav to knock on doors in an effort to collect for his parents. However, if the child has enough to support himself but not enough to share with

 We are continuing in siman 12, where the Chayei Adam introduces the concept of forcing a child to financially support their parents. We have learned that the child’s chiyuv does not stem from the mitzvah of kibbud av v’eim, because the chiyuv of kibbud av v’eim only includes acts of service. Rather, the chiyuv to

 We are beginning siman 12. As we mentioned in the previous siman, the Chayei Adam writes that the financial outlay for kibud av v’eim is the responsibility of the parents, and the child’s chiyuvim are only the acts of service. Thus, for example, the child may be chayav to feed their parents, but the expenses

 We are continuing in siman 11, where the Chayei Adam is discussing a parent causing a financial loss to a child. We have learned that a child may take steps to prevent the loss from happening, even if it will cause the parents a level of distress, when the child knows that the parents do

 We are continuing in siman 11, where the Chayei Adam discusses the extent of the kavod one must have for their parents.   The Chayei Adam continues, and writes that there are actually two opinions regarding how to understand the extent of the chiyuv of kibud av v’eim in respect to parents causing a child a

 We are beginning siman 11. The Chayei Adam discusses the level of kavod a child must have towards their parents even when the parents are not acting appropriately.  The Chayei Adam writes that the extent of kibud av v’eim is such that even if one is wearing expensive clothing and sitting as one of the

 We are beginning siman 10, where the Chayei Adam discusses situations in which a child needs to correct their parent. Although the child needs to take on the role of the teacher, as it were, it is inappropriate for the child to see themselves as above the parent nor to give off the impression they

 We are beginning siman 9, where the Chayei Adam discusses a painful and pressing issue. Many people end up in a situation where their parents grow elderly and care becomes challenging. The Chayei Adam discusses the extent of the chiyuv kibud av v’eim in these situations.  The Chayei Adan writes that one whose parents have

 We are continuing in siman 8, where the Chayei Adam discusses the parameters of morah. We left off discussing calling parents by their first names. The Chayei Adam writes that one may not call their parents by their first names. The issue arises, however, when another person asks a child for their parents’ first names.

 We are continuing in siman 8, where the Chayei Adam discusses the parameters of morah. Yesterday, we discussed when it is muttar to disagree with a parent in the context of conversation. There is another facet to this question, which regards when a parent asks a child to do something.  In the mitzvah of kibud,

 We are continuing in siman 8, where the Chayei Adam discusses the parameters of morah.   The Chayei Adam writes that a child should not disagree with a parent’s opinion. For example, when a parent is in a discussion with someone else, the child should not say ‘the other person’s opinion makes more sense’, and certainly