Leaning during the Seder: Difference between revisions

# In the time of the Gemara women were exempt from leaning unless they were an Isha Chashuva (a woman of stature). <ref> The Gemara 108a says that women don't have to lean. Rashbam explains that the reason is because it's not respectful of a wife to lean in front of her husband. Additionally, Rav Achai Goan in Shiltot (Tzav 77), (the Rif according the Aruch HaShulchan 472:6), and Tur 472:4 in name of the Bahag say that the reason is because it's just not proper for women to lean. According to both explanations it's understandable why the gemara says a women of stature is obligated to lean; according to the Rashbam it's because she's important and deserves respect and according to the Shiltot it's because it is her practice to lean. [A third reason is that of the Rokeach (quoted by the Chok Yacov 472:8) that a husband isn't concerned with his wife leaning if she's a woman of stature]. A clear Nafka Minah explained by the Tur is a widow or divorcee, according to the Rashbam should lean and according to the Shiltot shouldn't lean. S"A 472:4 implies that he holds like the Shiltot because he doesn't make any distinctions. So writes the Pri Chadash 472:4 and Birkei Yosef 472:3 that we pasken like the Shiltot. Implied by the Tur's Nafka Minah is that not married women aren't obligated according to everyone. Chiddushei Rav Shlomo Zalman Aurbach to Pesachim 108a explains that since most women are exempt because they are married, the Rabbis didn't establish an obligation on non-married women either.</ref> Even though nowadays all women are considered women of stature, Ashkenazi women don't have to lean because they can rely on the Ravyah. <ref> Rabbenu Yerucham (Section 5 pg 42d) and Mordechai (Arvei Pesachim 37d) in name of Tosfot say that all women nowadays are considered chashuv. [Rav Avraham Dov Auerbach (quoted in Halichot Shlomo [[Pesach]] pg 235) explains that this ruling of Tosfot is based on the edict of Rabbenu Gershom that it is forbidden for men to marry two women. (this would explain why S"A left out this ruling considering that Sefardim didn't accept the edict of Rabbenu Gershom).] This is also the opinion of the Tur and Rama 472:4 that all women nowadays are obligated to lean. Nonetheless, Rama concludes that the practice is that women don't lean because they rely on the Ravyah that nowadays there's no obligation to lean at all. [Aruch HaShulchan 472:6 asks if women rely on the opinion of the Ravyah why don't men also? Therefore Aruch HaShulchan argues that the lenient practice of women is based on the opinion of the Shiltot that a women is only considered a women of stature if it is her practice to lean and since it's not the practice of women to lean they are exempt. See Rav Shlomo Zalman Auerbach in Halichot Bat Yisrael 23:50 who defends the Rama saying that since the obligation of women was based on Minhag and not a real obligation they can rely on the Ravyah.] In conclusion, Ashkenazi women are exempt from leaning because they rely on the Ravyah. Sefer HaMapah and Levush write that such was the minhag of Ashkenaz. Rav Shlomo Zalman Auerbach in Halichot Shlomo [[Pesach]] 9:19 as well as Rav Moshe Shternbuch  Moadim uzmanim 3:257 both write that a woman should try to get a comfortable chair as her expression of freedom. </ref> However, the practice of Sephardic women is to lean. Yet Bedieved they don't need to repeat eating or drinking. <ref> Seemingly according to the reason of the Shiltot (which is the reason we pasken, see previous notes) Sephardic women should not be considered Chasuv because it's not their practice to lean all year. However, Sh"t Chazon Ovadyah 14 writes that Sephardic women should lean because a husband isn't concerned with that behavior. One reason is that of the Birkei Yosef 472:3 who writes that since men and women are equal in the fact that they don't lean during the year, women are equal to men on the night of [[pesach]] that they are obligated to lean. A second reason to obligate women in leaning is according to the reason of the Rokeach that they are only exempt if their husbands are concerned with this practice and it offends them and nowadays all men aren't bothered by this behavior. A third reason is according to the Rabbenu Manoach that women are only exempt because they are involved in preparing the rest all the parts of the meal (similar to the patur of mitzvot aseh shezman grama) and since nowadays women prepare the entire meal beforehand or they have helpers they are obligated in leaning (so writes the Shulchan Gavoha 472:11). [[Pesach]] Meuvin (Siman 170; author of Knesset Gedolah http://www.hebrewbooks.org/pdfpager.aspx?req=10568&st=&pgnum=37) writes the minhag of Sephardic women was to lean. Sh"t Chazon Ovadyah writes that Bedieved one can combine the reasons of the Rama with the reasons that they might not be considered Isha Chashuva (a Sfak Sfeika) to be lenient. See: http://www.dailyhalacha.com/Display.asp?PageIndex=5&ClipID=854 </ref>

# If a student is eating [[the Seder]] at another table but can be seen by his Rabbi, some authorities permit, but one should be strict not to lean unless one gets permission, especially if it's one's Rav Muvhak. <ref> Rama 472:5 rules in name of the Mahariv that a student can lean in front of his Rabbi if the student isn't eating at the same table. Pri Chadash argues that anytime the student is in sight of his Rabbi he can't lean. Mishna Brurah (Shaar Tzion 472:22) argues that perhaps the Mahariv is lenient because of his opinion that a student in front of his Rabbi is exempt but is allowed, however since we hold like the Darkei Moshe that a student in front of his Rabbi is forbidden to lean perhaps in this case one can't lean. Mishna Brurah quotes the Pri Megadim that in such a case it's preferable to be strict and get permission. Chazon Ovadyah ([[Pesach]] vol. 2 pg 8) suggests that by a Rav Muvhak it's forbidden like the Pri Chadash and for one's Rabbi who isn't one's Rav Muvhak it's permissible like the Mahariv. </ref>

[[Category:Holidays]]