The Mitzvah and obligation of Kibud Av Vaeim-Part 2

The Mitzvah and obligation:[1]

C. Its greatness and reward:

Long life:[2] One who honors his father and his mother, Scripture[3] promises him long life. Thus, whoever desires a long and healthy life with a proper livelihood and to live with honor and respect should always abide by the will of his father and mother.[4] Accordingly, one should never bemoan the fact that they need to spend so much time in dealing providing and serving their father and mother, as it is in this merit that his life will be lengthened.[5] Some[6] write that the long life which is promised in exchange for honoring one’s parents, is not to be viewed as a reward for the Mitzvah, but is rather a special Segula that this mitzvah has in addition to its reward [just like one gets to benefit from the eating of the food, even when the eating involves a mitzvah, and the reward that he will receive is independent of the benefit].

Hastens the redemption:[7] One who fulfills this mitzvah properly hastens the redemption.

Merits righteous children:[8] One who fulfills the mitzvah of honoring his parents properly, merits to have children who are upright and righteous, G-d-fearing and servants of G-d, who will discover true novelties in Torah, and not cause others to sin

Protected from Ayin Hara:[9] One who fulfills the mitzvah of honoring his parents properly merits to have children who are protected from Ayin Hara

A wicked person:[10] Even a person was considered a Rasha is protected by G-d and receives much reward for fulfilling the command of honoring his parents, as can be seen from Eisav.

 

D. The punishment:[11]

One who is not careful in the honor and fear of his parents, can receive many punishments and evils which can befall him, including the following r”l:

• His days are shortened.[12]
• He is liable for death.[13]
• He is punished greatly in the next world.
• He blemishes the higher spheres.[14]
• He creates obstacles for repenting.[15]

E. The Tikkun for one who stumbled in not properly honoring and fearing his parents:

One who transgress the command of honoring and fearing his parents, is to perform the following Tikkunim for his sin:

• He must ask forgiveness from his parents.[16]
• He must resolve from now on to properly honor and fear his parents.[17]
• He is to fast a certain number of fasts, or redeem these fasts with charity according to his level of affordability.[18]

_________________________________________

[1] Pesakim Uteshuvos 240:1-2; 15

[2] Is the promise for long life to be taken literally? There is an opinion in the Talmud which states that the intent of all the rewards in the Torah for long life is for the world to come and not in this physical world, as can be proven from the fact that there was once a child who on instructions of his father climbed up a tree to shoo away a mother bird, and on his way down he died. Even though two mitzvah’s with a promise of long life were performed simultaneously by this child, he still died, hence proving the intent of the reward is only for the next world. [Rebbe Yaakov in Kiddushin 39b; See Rambam Teshuvah 9:1] Nonetheless, from the fact that the Mishneh ibid explicitly states that we reap the fruits of this mitzvah in this world implies that we do not rule like this opinion. This is in addition to the fact that it is clearly evident from the Talmud that other opinions disagree with Rebbe Yaakov.

[3] Devarim 5:16

[4] Tana Dvei Eliyahu Raba 26

[5] Rabbeinu Bechayeh Yisro in name of Rav Sadya Gaon

[6] Or Hachaim Hakadosh Shemos 20:12; Ahavas Shalom Kedoshim; Perhaps this indeed is the intent of the Mishneh Peiah ibid regarding eating the fruits in this world while retaining the reward for the next world

[7] Yearos Devash 2:2; See also Radak Shoftim 6:11

[8] See Tanchuma Parshas Kedoshim 15; Midrash Raba Bamidbar 14 regarding Naftali; Pesikta Parshas Bereishis; Menoras Hamaor Elenkava 9; Midrash Rebbe Eliezer Ben Rebbe Yossi Hagelili; Midrash Talpiyos Anaf Kibud Av Vaeim; Or Hachaim Hakadosh Vayikra 19; Pela Yoeitz Erech Kibud Av Vaeim; Megilas Yuchsin Toldos Hamaharal Meprague p. 7; Sefer Meiah Shearim Shaar 5;

[9] Tochachas Chaim Parshas Toldos

[10] Tanchuma Parshas Kedoshim 15; Meiah Shearim Shaar Vav

[11] See Tanchuma Parshas Noach 15; Chareidim Asei 1:37; Sefer Chassidim 342

[12] Rashi Shemos 20:12; Mechilta; Pirkei Derebbe Eliezer 39 regarding Yosef; See Sotah 13b

[13] Derashos Chasam Sofer Shavuos; Midrash Aseres Hadibros Dibbur Hei

[14] Sefer Hachinuch Mitzvah 33

[15] Rif and Rosh Yuma Chapter 8

[16] Chida in Shiyurei Bracha 241:3; Sefer Chassidim 573; Nachal Kadmonim Parshas Shemos; Yosef Ometz 87

Other opinions: Some Poskim question whether one is required to ask forgiveness from his parents if he did not properly honor or fear them, as perhaps this command is between man and G-d and hence one must only ask forgiveness from G-d. [Minchas Chinuch Mitzvah 33] However, certainly if one’s parent was offended by the child then according to all opinions the child must ask them for forgiveness as would apply if they offended any other person.

[17] Rambam Hilchos Teshuvah; Shemos Raba 23:3; Zohar 2:217; Yuma 6b

[18] See Shaar Ruach Hakodesh of Rav Chaim Vital Tikkun Ches [fast 26 fasts]; Tikkun Tes [fast 45 fasts, Gematria of Av Eim with Kolel]; Ben Ish Chaiy Shoftim 2:22 [redeem with charity if weak]; Tanya Igeres Hateshuva chapter 3 [today that we are weak redeem with charity]

How much money to give to charity: One should give money to charity in accordance to his affordability. If one can afford it, he should give the value of 13 grams of silver to charity which is the equivalent of 12 Peshutim, per day of fasts. If one can afford to give more, than he should give more, and if one can’t afford to give the above amount then he should give less, each person according to his capability, as the main thing is to feel the pain of the money. [See Admur 334:28; Rama 334:26; Terumas Hadeshen Pesakim 60; M”A 568:33; Az Nidbaru 5:51; Piskeiy Teshuvos 334:10; Pesakim Uteshuvos Y.D. 240:1 footnote 22] One is to give the charity to poor Torah scholars and other charitable institutions.