From the Rav’s Desk: Walking behind one’s Rebbe & More

Question:

Is it permitted for one to walk behind his Rebbe?

Answer:

It is forbidden for one to walk to the side of ones Rebbe as this appears as if one views himself equal to his Rebbe and he is considered an ignoramus, and rather one is to walk behind him. Nonetheless, one should not walk directly behind as doing so is considered arrogance and he is rather to walk behind him to the side. This restriction only applies when one is within four cubits of his rebbe otherwise he may walk in any side of his choosing. Likewise, this restriction only applies to one’s main Rebbe [Rabo Hamuvhak from whom one has learned most of his Torah].

Sources: Michaber Y.D. 242:16 and 17 and 30 [Rabo Hamuvhak]; Admur 90:23 [regarding Davening]; Shach 242:28-30; Tur 246; Rambam Talmud Torah 5:5; 6:5; Rabbeinu Yona Brachos 18a; Yuma 37a “Behind one’s Rebbe is Migasei Haruach and rather he should walk Mitzidadin”; Brachos 27a; Encyclopedia Talmudit Vol. 7 Erech Derech Eretz p. 685; Vol. 26 p. 712

Question:

My shofar is slightly chipped at its opening [by the area placed on the lips to blow]. Is it valid for me to use during the month of Elul and on Rosh Hashanah?

Answer:

Although it may be used during the month of Elul [being that the blowing is only a Minhag], you should not use it for Rosh Hashanah unless the chip gets fixed [i.e. sanded down]. Bedieved, if this Shofar was used for blowing on Rosh Hashanah without being fixed, one fulfills his obligation.

Sources: Elya Raba 586:12; Chayeh Adam 140:15; Mateh Efraim 586:17; Kaf Hachaim 586:68; Other opinions: Some Poskim rule that a chipped Shofar has the same status as a cracked Shofar [and even worse] and is hence initially invalid unless another Shofar is not available. [brought in Elya Raba 586:12; Kaf Hachaim ibid; See also M”E ibid that is stringent unless there isn’t such a good Shofar available.]; See regarding a cracked Shofar: 586:7-8; See regarding sanding down a Shofar: 586:14

Question:

When did it become forbidden to offer sacrifices on mobile altars known as Bamos, as we learned in Navi class that Manoach offered a sacrifice on a Bama altar.

Answer:

This matter is disputed in the Talmud, with some [Rebbe Yehuda, Tana Dvei Reb Yishmael and one version of Rebbe Shimon] being of the opinion that Bama offerings became forbidden when the Temple was erected in Shilo, and hence Manoach must have been commanded by God to bring this offering as a Horas Sheah. Others [Rebbe Shimon in Braisa] however are of the opinion that there was no prohibition against offering on a Bama during the period of Shilo, and hence Manoach was perfectly within his right to do what he did. Others [Yerushalmi] learn that perhaps the prohibition by Shilo only applied until the Aron was taken captive by the Philistines. According to all opinions, Bamos were forbidden in the 40 year stay in the desert, and from when the temple of Jerusalem was built. According to all opinions they were permitted during the times of Gilgal, Nov, and Givon.

Sources: Shoftim 2:5; Mishneh Zevachim 112b; 119a-b; Sifri Riei Piska 68; Yerushalmi Megilah 1:12; Encyclopedia Talmudit Erech Bama p. 339-340