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Text replacement - " Biblical" to " biblical"
##standing up for [[kriyat hatorah]] if the rabbi of the shul doesn't do so,<Ref>Rabbi Schachter ("Inyonei Krias HaTorah" min 55) stated that standing for kriyat hatorah where the shul Rabbi doesn’t do so is yuhara. He explained that it is yuhara to be stricter than one’s rabbi in his presence. In this vein, Mishna Brurah 63:6 writes that it is yuhara to be strict about something which is accepted as permitted and it is even worse to do so in front of one's rabbi. Halacha Brurah 141:4 cites Kol Eliyahu 1:5 who holds that standing for kriyat hatorah when the entire congregation doesn't do so is yuhara, but quotes Petach Dvir 146:3 who disagrees that it isn't yuhara since it is a dispute if one should stand. Halacha Brurah concurs with the Petach Dvir.</ref>
##wearing [[tefillin]] for [[mincha]],<ref>Rav Schachter stated ([[Introduction_to_Yuhara| Halachipedia Article 5780]]) that wearing tefillin during mincha in a place where that isn’t the practice is not right. Igrot Moshe OC 4:34 writes that someone who comes from a place where they do wear tefillin at mincha and goes to a shul where they don’t it isn’t yuhara since people know he is from another community. He implies that if the person comes from a community that doesn’t wear tefillin at mincha it is yuhara. Also, Biur Halacha 37:2 s.v. mitzvatan cites the Gra that wearing tefillin all day could be yuhara but one could wear just the tefilin shel yad under one's sleeve so it isn’t noticeable. See Keter Rosh n. 15 who quotes the Gra as saying that it isn’t yuhara to wear tefillin all day since it is the primary halacha. Rav Moshe Feinstein (Mesoret Moshe v.1 p. 24) thought that quote of the Gra wasn’t accurate. </ref>
##wearing [[Rabbenu Tam tefillin]],<ref>Shulchan Aruch O.C. 34:3 writes that it is forbidden to wear tefillin of Rashi and Rabbenu Tam because of yuhara. That is also the opinion of Mishna Brurah 34:16 even if some people do it; however, Aruch Hashulchan 34:5 writes that since in some countries it is common to wear them it isn’t yuhara anymore. Rav Schachter ([[Introduction_to_Yuhara| Halachipedia Article 5780]]) agrees with the Aruch Hashulchan. Rav Ovadia Yosef (Yabia Omer OC 1:3:6, Halacha Brurah 34:1) similarly holds that once the world was exposed to the Arizal’s torah who bolstered the importance of Rabbenu Tam tefillin it isn’t yuhara anywhere. Additionally, some poskim say that it is only an issue of yuhara if one wears both simultaneously. See the [[Rabbenu_Tam_Tefillin#Who_Should_Wear_Rabbenu_Tam_Tefillin.3F]] page for details. </ref>
## and making publicly noticeable hand motions while davening [[Shemona Esrei]], such as raising one's hands above one's head.<ref> Shulchan Aruch Hamidot v. 1 p. 130. He is based on numerous examples of where doing a strange behavior in Shemona Esrei is yuhara (Shulchan Aruch O.C. 90:24, 95:3, 123:3, 127:1).</ref>
==Yuhara When There is a Halachic Imperative==
#If one is doing a certain practice because one got a certain pesak from one’s rav or because it is to fulfill the basic halacha, it isn’t considered yuhara even if it isn’t the minhag.<ref>The Mordechai (Brachot n. 1) writes that since Rabbenu Tam held that if one said Shema after Plag Hamincha one fulfilled his obligation if one does repeat it later it appears as yuhara. Bet Yosef 235:1 argues that it isn’t yuhara to repeat Shema since according to many rishonim one didn't fulfill one's mitzvah. This is also his opinion in Shulchan Aruch 235:1 and Mishna Brurah 235:15. Maharil (Mezuzah 1) writes that one should put up a mezuzah in every room in one’s house and it isn’t yuhara even though the minhag was to only put up one for the front door, since that minhag is completely incorrect. Geonim responsa emanuel 161 reiterates this point stating that it isn’t yuhara to wear tefillin since it is a mitzvah even though many people fail to do so. </ref> Nonetheless one can only do so with the intent for the mitzvah and not to be [[arrogant]].<ref> Shulchan Aruch Hamidot v. 1 p. 123 explains that it is always forbidden to do something to show off, as that is a Biblical biblical prohibition of having גאוה even while doing a mitzvah. See Shulchan Aruch O.C. 565:6 who writes that someone who publicizes that he keeps voluntary fasts is punished.</ref>
##For example, according to Rav Schachter, it isn’t yuhara to wear [[techelet]] in a place that the minhag is not to because the primary halacha requires it.<ref> Rav Schachter ([[Yuhara_When_There_Is_a_Halachic_Imperative| Halachipedia Article 5780]], Ginat Egoz Siman 2) explained that since wearing techelet is halachically mandated due to [[safek deoritta lchumra]], there is no reason to consider wearing it yuhara.</ref>

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