הרמב”ן על כיבוד עשירים ועוד

וכל אדם יהיה גדול ממך בעיניך, אם חכם או עשיר הוא, עליך לכבדו. ואם רש הוא ואתה עשיר או חכם ממנו, חשוב בלבבך כי אתה חיב ממנו והוא זכאי ממך, שאם הוא חוטא הוא שוגג ואתה מזיד.

The Only Actual ‘Chadash’ Prohibition

Yashan

The Pesukim in Parshat Emor [1] introduce us to the prohibition of eating the new grain until the Korban Omer is brought:

ולחם וקלי וכרמל לא תאכלו עד עצם היום הזה עד הביאכם את קרבן אלהיכם חקת עולם לדרתיכם בכל משבתיכם:

The Sefer HaChinuch [2] explains to us that the underlying message we can derive from the mitzvah is that since grain is the most essential food of substance that Hashem gives us to live and in order to recognize Him we refrain from enjoying it until a Korban is brought before Hashem similar to a Bracha prior to indulging in food. [It should be obvious that this is only a nice idea one can learn from the Torah but certainly not a halachically binding reason.]

There’s a major discussion about the applications of this prohibition especially nowadays and outside Israel. Because this is an issue that has existed for many centuries there’s a plethora written on the topic and hopefully B”H this article will summarize the main points that are relevant for the contemporary issue.

Continue on Halachipedia here…

The Rama is for Sefardim Too

Without going into much proof and needed detail, it seems to me there is no difference between Sefardi and Ashkenazi Jews in following the Rama, like the Ben Ish Chai implies. The same position appears in responsa Shevet Halevi volume 3, chapter 1. If Tosafos have a valid point on Gemara, why not apply this to halacha, as well? The Rama is largely a compilation of Tosafos and a summary of those who did the same.

Sure, there are various communal customs in prayer, and occasionally real dispute between Rama and Beis Yosef. That is not what I speak of. And even Ashkenazim don’t always follow the Ramah when he is disputed by, say, the Magen Avraham.

See also Bi’ur Halacha (on Mishna Berurah) chapter 219 s.v. Utrei.