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Today's Daf Yomi

April 13, 2016 | 讛壮 讘谞讬住谉 转砖注状讜

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the Refuah Shlemah of Naama bat Yael Esther.

Kiddushin 33

The commandment to honor your elders – does this mean someone who is old or someone who is learned and old or just someone who is learned (even if they are not old)? 聽Does it apply to non-Jews? 聽Does one need to interrupt his work to stand for an elder? 聽Does one need to spend money to keep this commandment? 聽How does one determine what makes someone an elder? 聽What age? 聽What level of Torah learning? 聽The elder himself has a responsibility not to walk in a place where too many people will need to stand up for him.


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诪驻谞讬 砖讬讘讛 转拽讜诐 讜讛讚专转 转拽讜诐 讜讛讚专转 驻谞讬 讝拽谉 讜诪讚诇讗 讻转讘 讛讻讬 砖诪注 诪讬谞讛 讞讚 讛讜讗

Before the hoary head of an elder you shall stand and revere; you shall stand and revere the face of an elder. From the fact that the Merciful One did not write this and thereby divide the two concepts, learn from it that 鈥渆lder鈥 and 鈥渉oary head鈥 are together referring to one type of person.

讗诪专 诪专 讬讻讜诇 讬讛讚专谞讜 讘诪诪讜谉 转诇诪讜讚 诇讜诪专 转拽讜诐 讜讛讚专转 诪讛 拽讬诪讛 砖讗讬谉 讘讛 讞住专讜谉 讻讬住 讗祝 讛讬讚讜专 砖讗讬谉 讘讜 讞住专讜谉 讻讬住 讜拽讬诪讛 诇讬转 讘讛 讞住专讜谉 讻讬住 诪讬 诇讗 注住拽讬谞谉 讚拽讗 谞拽讬讘 诪专讙谞讬转讗 讗讚讛讻讬 讜讛讻讬 拽讗讬诐 诪拽诪讬讛 讜讘讟讬诇 诪诪诇讗讻转讜

The Master said previously in the baraita: One might have thought that he should revere him through money, i.e., he is required to give him money in his honor; therefore, the verse states: 鈥淵ou shall stand and you shall revere鈥 (Leviticus 19:32). Just as standing includes no monetary loss, so too, reverence is referring to an action that includes no monetary loss. The Gemara asks: And does standing include no monetary loss at all? Are we not dealing with a case where he was piercing pearls, a highly remunerative task, and in the meantime he must stand for the elder and thereby neglect his work, which causes him a loss?

讗诇讗 讗拽讬砖 拽讬诪讛 诇讛讬讚讜专 诪讛 讛讬讚讜专 砖讗讬谉 讘讜 讘讬讟讜诇 讗祝 拽讬诪讛 砖讗讬谉 讘讛 讘讬讟讜诇 讜讗拽讬砖 谞诪讬 讛讬讚讜专 诇拽讬诪讛 诪讛 拽讬诪讛 砖讗讬谉 讘讛 讞住专讜谉 讻讬住 讗祝 讛讬讚讜专 砖讗讬谉 讘讜 讞住专讜谉 讻讬住 诪讻讗谉 讗诪专讜 讗讬谉 讘注诇讬 讗讜诪谞讬讜转 专砖讗讬谉 诇注诪讜讚 诪驻谞讬 转诇诪讬讚讬 讞讻诪讬诐 讘砖注讛 砖注讜住拽讬谉 讘诪诇讗讻转诐

Rather, the verse juxtaposes standing to reverence: Just as reverence does not include neglect of work, so too, standing does not include neglect of work; therefore, one who is engaged in work is not obligated to stand before an elder. And the verse also juxtaposes reverence to standing: Just as standing includes no monetary loss, as standing applies only when it does not entail neglect of work, as explained previously, so too, reverence is referring to an action that includes no monetary loss. From here the Sages stated: Craftsmen are not permitted to stand before Torah scholars when they are engaged in their work.

讜诇讗 讜讛转谞谉 讻诇 讘注诇讬 讗讜诪谞讬讜转 注讜诪讚讬诐 诪驻谞讬讛诐 讜砖讜讗诇讬诐 讘砖诇讜诪诐 讜讗讜诪专讬诐 诇讛诐 讗讞讬谞讜 讗谞砖讬 诪拽讜诐 驻诇讜谞讬 讘讜讗讻诐 诇砖诇讜诐 讗诪专 专讘讬 讬讜讞谞谉 诪驻谞讬讛诐 注讜诪讚讬诐 诪驻谞讬 转诇诪讬讚讬 讞讻诪讬诐 讗讬谉 注讜诪讚讬诐

The Gemara asks: And are craftsmen not required to stand before Torah scholars? But didn鈥檛 we learn in a mishna (Bikkurim 3:3): When farmers bring their first fruits to Jerusalem, all craftsmen stand before them, and greet them, and say to them: Our brothers from such and such a place, welcome! Since craftsmen would stand even for those engaged in a mitzva, all the more so should they stand for Torah scholars. Rabbi Yo岣nan says: There is no difficulty here, as indeed they stood before those bringing first fruits, and yet they would not stand before Torah scholars.

讗诪专 专讘讬 讬讜住讬 讘专 讗讘讬谉 讘讜讗 讜专讗讛 讻诪讛 讞讘讬讘讛 诪爪讜讛 讘砖注转讛 砖讛专讬 诪驻谞讬讛诐 注讜诪讚讬诐 诪驻谞讬 转诇诪讬讚讬 讞讻诪讬诐 讗讬谉 注讜诪讚讬诐 讜讚诇诪讗 砖讗谞讬 讛转诐 讚讗诐 讻谉 讗转讛 诪讻砖讬诇谉 诇注转讬讚 诇讘讗

Based on this Rabbi Yosei bar Avin says: Come and see how beloved is a mitzva performed in its proper time, as the craftsmen stood before those who were fulfilling a mitzva, whereas they did not stand before Torah scholars. The Gemara responds: This does not prove that the same applies to all mitzvot performed in their proper times, as perhaps it is different there, with regard to the bringing of the first fruits; for if so, i.e., if one does not treat those who bring first fruits with such honor, they will not want to come at all, and you will cause them to stumble and sin in the future. Consequently, the Sages instituted that those bringing first fruits should be treated with special honor. This reasoning does not apply to people performing other mitzvot.

讗诪专 诪专 讬讻讜诇 讬注诪讜讚 诪驻谞讬讜 诪讘讬转 讛讻住讗 讜诪讘讬转 讛诪专讞抓 讜诇讗 讜讛讗 专讘讬 讞讬讬讗 讛讜讛 讬转讬讘 讘讬 诪住讞讜转讗 讜讞诇讬祝 讜讗讝讬诇 专讘讬 砖诪注讜谉 讘专 专讘讬 讜诇讗 拽诐 诪拽诪讬讛 讜讗讬拽驻讚 讜讗转讗 讗诪专 诇讬讛 诇讗讘讜讛 砖谞讬 讞讜诪砖讬诐 砖谞讬转讬 诇讜 讘住驻专 转讛诇讬诐 讜诇讗 注诪讚 诪驻谞讬

The Master said previously: One might have thought that one should also stand before an Elder in the lavatory or in the bathhouse; therefore, the verse said: 鈥淵ou shall stand and you shall revere,鈥 which indicates that the mitzva of standing applies only in a place where there is reverence. The Gemara asks: And does one not show honor in a lavatory? But Rabbi 岣yya was sitting in a bathhouse and Rabbi Shimon bar Rabbi Yehuda HaNasi passed by, and he did not stand before him. And Rabbi Shimon bar Rabbi Yehuda HaNasi became angry and went and said to his father, Rabbi Yehuda HaNasi: I taught Rabbi 岣yya two of the five parts of the book of Psalms, and yet he did not stand before me. This indicates that a display of honor is appropriate even in a bathhouse.

讜转讜 讘专 拽驻专讗 讜讗诪专讬 诇讛 专讘讬 砖诪讜讗诇 讘专 专讘讬 讬讜住讬 讛讜讛 讬转讬讘 讘讬 诪住讞讜转讗 注诇 讜讗讝讬诇 专讘讬 砖诪注讜谉 讘专 专讘讬 讜诇讗 拽诐 诪拽诪讬讛 讜讗讬拽驻讚 讜讗转讗 讗诪专 诇讬讛 诇讗讘讜讛 砖谞讬 砖诇讬砖讬 砖诇讬砖 砖谞讬转讬 诇讜 讘转讜专转 讻讛谞讬诐 讜诇讗 注诪讚 诪驻谞讬 讜讗诪专 诇讜 砖诪讗 讘讛谉 讬讜砖讘 讜诪讛专讛专

And furthermore, bar Kappara, and some say it was Rabbi Shmuel bar Rabbi Yosei, was sitting in a bathhouse. Rabbi Shimon bar Rabbi Yehuda HaNasi entered and passed by, and he did not stand before him. Rabbi Shimon became angry and went and said to his father: I taught him two of the nine parts of Torat Kohanim, the halakhic midrash on Leviticus, and yet he did not stand before me. And Rabbi Yehuda HaNasi said to Rabbi Shimon: Perhaps he was sitting and contemplating what you taught him and did not see you come in.

讟注诪讗 讚讘讛谉 讬讜砖讘 讜诪讛专讛专 讛讗 诇讗讜 讛讻讬 诇讗

The Gemara explains the proof: The fact that the reason he might have been exempt was that he was sitting and pondering the lessons indicates that if that were not so, Rabbi Yehuda HaNasi would not have justified such behavior. One must stand before a Sage even in a bathhouse.

诇讗 拽砖讬讗 讛讗 讘讘转讬 讙讜讗讬 讛讗 讘讘转讬 讘专讗讬

The Gemara answers that this is not difficult: This halakha, that one is not required to stand in a bathhouse, applies to the inner rooms, where everyone is naked; standing in a place of this kind certainly does not bestow honor. That halakha, that one is obligated to stand in a bathhouse, applies to the outer rooms, where people are still dressed. Standing is a sign of respect in these rooms.

讛讻讬 谞诪讬 诪住转讘专讗 讚讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 讘讻诇 诪拽讜诐 诪讜转专 诇讛专讛专 讞讜抓 诪讘讬转 讛诪专讞抓 讜诪讘讬转 讛讻住讗 讚讬诇诪讗 诇讗讜谞住讬讛 砖讗谞讬

The Gemara comments: So too, it is reasonable that this is the correct explanation, as Rabba bar bar 岣na says that Rabbi Yo岣nan says: One is permitted to contemplate matters of Torah everywhere, except for the bathhouse and the lavatory. Since Rabbi Yehuda HaNasi suggested that the student might have been sitting and pondering his studies, it can be assumed that the episode occurred in a location where only some of the halakhot governing one鈥檚 behavior in a bathhouse apply, i.e., the outer rooms. The Gemara rejects this proof: Perhaps one whose studies are beyond his control is different; it is possible he was so absorbed in Torah study that he forgot that he was in a place where it is prohibited to think about sacred matters.

讬讻讜诇 讬注爪讬诐 注讬谞讬讜 讻诪讬 砖诇讗 专讗讛讜 讗讟讜 讘专砖讬注讬 注住拽讬谞谉

It is taught in the same baraita: One might have thought that one may close his eyes like one who does not see the elder; therefore, the verse states: 鈥淏efore the hoary head you shall stand, and you shall revere the face of an elder, and you shall fear your God鈥 (Leviticus 19:32). The Gemara expresses surprise at this statement: Is that to say that we are dealing with wicked people who would intentionally act this way to avoid fulfilling a mitzva?

讗诇讗 讬讻讜诇 讬注爪讬诐 注讬谞讬讜 诪拽诪讬 讚诇讬诪讟讬讛 讝诪谉 讞讬讜讘讗 讚讻讬 诪讟讗 讝诪谉 讞讬讜讘讗 讛讗 诇讗 讞讝讬 诇讬讛 讚拽讗讬诐 诪拽诪讬讛 转诇诪讜讚 诇讜诪专 转拽讜诐 讜讬专讗转

Rather, this means: One might have thought that one may close his eyes before the obligation to stand arrives, i.e., when the elder is still far off. This would mean that when the obligation does arrive he will not see him, such that he would be required to stand before him. In this manner he thinks that he can avoid the obligation altogether. Therefore the verse states: 鈥淵ou shall stand鈥nd you shall fear,鈥 i.e., one should fear He who knows the secrets of one鈥檚 heart.

转谞讗 讗讬讝讜讛讬 拽讬诪讛 砖讬砖 讘讛 讛讬讚讜专 讛讜讬 讗讜诪专 讝讛 讗专讘注 讗诪讜转 讗诪专 讗讘讬讬 诇讗 讗诪专谉 讗诇讗 讘专讘讜 砖讗讬谞讜 诪讜讘讛拽 讗讘诇 讘专讘讜 讛诪讜讘讛拽 诪诇讗 注讬谞讬讜

搂 A Sage taught: What is the type of standing that indicates reverence? You must say that this applies when it is clear that one is standing in the elder鈥檚 honor, which is within four cubits of him. Abaye said: We said this halakha, that one must stand within four cubits of the elder, only with regard to one who is not his primary teacher; but for his primary teacher he must stand when he is within his range of vision, i.e., as soon as he sees him, even if he is more than four cubits away.

讗讘讬讬 诪讻讬 讛讜讛 讞讝讬 诇讬讛 诇讗讜讚谞讬讛 讚讞诪专讗 讚专讘 讬讜住祝 讚讗转讬 讛讜讛 拽讗讬诐 讗讘讬讬 讛讜讛 专讻讬讘 讞诪专讗 讜拽讗 诪住讙讬 讗讙讜讚讗 讚谞讛专 住讙讬讗 讬转讬讘 专讘 诪砖专砖讬讗 讜专讘谞谉 讘讗讬讚讱 讙讬住讗 讜诇讗 拽诪讜 诪拽诪讬讛 讗诪专 诇讛讜 讜诇讗讜 专讘 诪讜讘讛拽 讗谞讗 讗诪专讜 诇讬讛 诇讗讜 讗讚注转讬谉

The Gemara likewise reports that Abaye would stand as soon as he saw the ear of Rav Yosef鈥檚 donkey coming toward him. The Gemara relates: Abaye was riding a donkey along the bank of the Sagya River. Rav Mesharshiyya and other rabbis were sitting on the other bank of the river, and they did not stand before him. Abaye said to them: Am I not your primary teacher? You are therefore required to stand before me, despite the fact that I am far away. They said to him: That did not enter our minds, i.e., we did not see you at all.

专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 讗讜诪专 诪谞讬谉 诇讝拽谉 砖诇讗 讬讟专讬讞 转诇诪讜讚 诇讜诪专 讝拽谉 讜讬专讗转 讗诪专 讗讘讬讬 谞拽讟讬谞谉 讚讗讬 诪拽讬祝 讞讬讬 讗讘讬讬 诪拽讬祝 专讘讬 讝讬专讗 诪拽讬祝

搂 It was further stated in the baraita that Rabbi Shimon ben Elazar says: From where is it derived that an elder should not trouble others to honor him? The verse states: 鈥淎nd you shall revere the face of an elder, and you shall fear your God.鈥 Abaye said: We have a tradition that if a Sage circumnavigates an area so that people will not have to stand before him, he will live a long life. The Gemara relates that Abaye would circumnavigate an area, and likewise Rabbi Zeira would circumnavigate an area.

专讘讬谞讗 讛讜讛 讬转讬讘 拽诪讬讛 讚专讘讬 讬专诪讬讛 诪讚讬驻转讬 讞诇祝 讛讛讜讗 讙讘专讗 拽诪讬讛 讜诇讗 诪讬讻住讬 专讬砖讗 讗诪专 讻诪讛 讞爪讬祝 讛讗 讙讘专讗 讗诪专 诇讬讛 讚诇诪讗 诪诪转讗 诪讞住讬讗 谞讬讛讜 讚讙讬住讬 讘讛 专讘谞谉

The Gemara cites another incident involving honor one demonstrates for his teacher. Once, when Ravina was sitting before Rabbi Yirmeya of Difti, a certain man passed before him and did not cover his head. Ravina said: How rude is this man, who does not show respect by covering his head in honor of a rabbi. Rabbi Yirmeya of Difti said to him: Perhaps he is from the city of Mata Me岣sya, where rabbis are common and the people living there are consequently not as careful to display honor as those in other places.

讗讬住讬 讘谉 讬讛讜讚讛 讗讜诪专 壮诪驻谞讬 砖讬讘讛 转拽讜诐壮 讜讗驻讬诇讜 讻诇 砖讬讘讛 讘诪砖诪注 讗诪专 专讘讬 讬讜讞谞谉 讛诇讻讛 讻讗讬住讬 讘谉 讬讛讜讚讛 专讘讬 讬讜讞谞谉 讛讜讛 拽讗讬 诪拽诪讬 住讘讬 讚讗专诪讗讬 讗诪专 讻诪讛 讛专驻转拽讬 注讚讜 注诇讬讬讛讜 讚讛谞讬 专讘讗 诪讬拽诐 诇讗 拽讗讬 讛讬讚讜专 注讘讚 诇讛讜

搂 It was stated previously that Isi ben Yehuda says that as the verse states: 鈥淏efore the hoary head you shall stand,鈥 it indicates that even anyone of hoary head is included, not only a Torah scholar. Rabbi Yo岣nan said: The halakha is in accordance with the opinion of Isi ben Yehuda. The Gemara relates: Rabbi Yo岣nan himself would stand before Aramean, i.e., gentile, elders. He said: How many experiences [harpatkei] have occurred to these individuals. It is appropriate to honor them, due to the wisdom they have garnered from their long lives. Rava would not stand before them, but he displayed reverence to them.

讗讘讬讬 讬讛讬讘 讬讚讗 诇住讘讬 专讘讗 诪砖讚专 砖诇讜讞讬讛 专讘 谞讞诪谉 诪砖讚专 讙讜讝讗讬 讗诪专 讗讬 诇讗讜 转讜专讛 讻诪讛 谞讞诪谉 讘专 讗讘讗 讗讬讻讗 讘砖讜拽讗

Abaye would extend a hand to elders so that they could lean on him. Rava would send his agent to help them. Rav Na岣an would send officers [goza鈥檈i], his servants, to assist elders. He said: If not for the Torah, how many people named Na岣an bar Abba would there be in the marketplace? In other words, I am not permitted to treat my Torah study lightly by assisting them myself, as I can perform this mitzva through others.

讗诪专 专讘讬 讗讬讬讘讜 讗诪专 专讘讬 讬谞讗讬

Rabbi Aivu says that Rabbi Yannai says:

讗讬谉 转诇诪讬讚 讞讻诐 专砖讗讬 诇注诪讜讚 诪驻谞讬 专讘讜 讗诇讗 砖讞专讬转 讜注专讘讬转 讻讚讬 砖诇讗 讬讛讬讛 讻讘讜讚讜 诪专讜讘讛 诪讻讘讜讚 砖诪讬诐 诪讬转讬讘讬 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 讗讜诪专 诪谞讬谉 诇讝拽谉 砖诇讗 讬讟专讬讞 转诇诪讜讚 诇讜诪专 讝拽谉 讜讬专讗转

A Torah scholar is permitted to stand before his teacher only once in the morning and once in the evening, so that the teacher鈥檚 honor should not be greater than the honor of Heaven, as one recites the Shema, which is tantamount to greeting God, once in the morning and once in the evening. The Gemara raises an objection from an aforementioned opinion. Rabbi Shimon ben Elazar says: From where is it derived that an elder should not trouble others to honor him? The verse states: 鈥淎n elder, and you shall fear鈥 (Leviticus 19:32). The collocation of these words comes to teach that the elder, too, must fear God.

讜讗讬 讗诪专转 砖讞专讬转 讜注专讘讬转 讘诇讘讚 讗诪讗讬 诇讗 谞讬讟专讞 讞讬讜讘讗 讛讜讗 讗诇讗 诇讗讜 讻讜诇讬 讬讜诪讗 诇讗 诇注讜诇诐 砖讞专讬转 讜注专讘讬转 讘诇讘讚 讜讗驻讬诇讜 讛讻讬 讻诪讛 讚讗驻砖专 诇讬讛 诇讗 谞讬讟专讞

The Gemara explains the objection: And if you say one may stand only in the morning and evening, why does the baraita say an elder should not trouble others? Standing for an elder only twice a day is an obligation for the people, not an imposition. Rather, is it not correct to say that one is obligated to stand before one鈥檚 teacher at any point during the day? The Gemara answers: No; actually one is obligated to stand only in the morning and evening, and even so, as much as it is possible for the elder, he should not trouble the people to stand.

讗诪专 专讘讬 讗诇注讝专 讻诇 转诇诪讬讚 讞讻诐 砖讗讬谉 注讜诪讚 诪驻谞讬 专讘讜 谞拽专讗 专砖注 讜讗讬谞讜 诪讗专讬讱 讬诪讬诐 讜转诇诪讜讚讜 诪砖转讻讞 砖谞讗诪专 讜讟讜讘 诇讗 讬讛讬讛 诇专砖注 讜诇讗 讬讗专讬讱 讬诪讬诐 讻爪诇 讗砖专 讗讬谞谞讜 讬专讗 诪诇驻谞讬 讛讗诇讛讬诐 诪讜专讗 讝讜 讗讬谞讬 讬讜讚注 诪讛讜 讻砖讛讜讗 讗讜诪专 讜讬专讗转 诪讗诇讛讬讱 讛专讬 诪讜专讗 讝讜 拽讬诪讛

Rabbi Elazar said: Any Torah scholar who does not stand before his teacher is called wicked, and he will not live a long life, and his studies will be forgotten, as it is stated: 鈥淏ut it shall not be well for the wicked, neither shall he prolong his days, which are as a shadow, because he does not fear before [millifnei] God鈥 (Ecclesiastes 8:13). This fear mentioned in the verse, I do not know what it is. When the verse states: 鈥淎nd you shall revere the face [penei] of an elder, and you shall fear your God鈥 (Leviticus 19:32), one can deduce that this fear mentioned in the verse is referring to standing. Consequently, this verse teaches with regard to one who does not stand that he is called wicked, he will not live a long life, and his studies will be forgotten, as indicated by the phrase: 鈥淚t shall not be well.鈥

讜讗讬诪讗 诪讜专讗转 专讘讬转 讜诪讜专讗转 诪砖拽诇讜转 专讘讬 讗诇注讝专 驻谞讬 驻谞讬 讙诪专

The Gemara asks: But why not say that this is referring to fear of God stated with regard to interest (Leviticus 25:36), or the fear of God stated with regard to weights (Deuteronomy 25:13鈥16), as the fear of God is mentioned with regard to these prohibitions as well. The Gemara answers: Rabbi Elazar derives this halakha through a verbal analogy of penei鈥 and 鈥penei,鈥 as explained previously, not from a verbal analogy of the term 鈥渇ear.鈥

讗讬讘注讬讗 诇讛讜 讘谞讜 讜讛讜讗 专讘讜 诪讛讜 诇注诪讜讚 诪驻谞讬 讗讘讬讜 转讗 砖诪注 讚讗诪专 诇讬讛 砖诪讜讗诇 诇专讘 讬讛讜讚讛 砖讬谞谞讗 拽讜诐 诪拽诪讬 讗讘讜讱 砖讗谞讬 专讘 讬讞讝拽讗诇 讚讘注诇 诪注砖讬诐 讛讜讛 讚讗驻讬诇讜 诪专 砖诪讜讗诇 谞诪讬 拽讗讬诐 诪拽诪讬讛

A dilemma was raised before them: With regard to one who is both a man鈥檚 son and his teacher, what is the halakha as to whether that son must stand before his father? The Gemara answers: Come and hear, as Shmuel said to Rav Yehuda: Big-toothed one, stand before your father. Although Rav Yehuda was a great Torah scholar and taught his father, he was still required to stand before him. The Gemara answers: Rav Ye岣zkel, Rav Yehuda鈥檚 father, is different, as he was a man of good deeds, and even Mar Shmuel himself would stand before him.

讗诇讗 诪讗讬 拽讗诪专 诇讬讛 讛讻讬 拽讗诪专 诇讬讛 讝讬诪谞讬谉 讚讗转讬 诪讗讞讜专讬 拽讜诐 讗转 诪拽诪讬讛 讜诇讗 转讬讞讜砖 诇讬拽专讗 讚讬讚讬

The Gemara asks: Rather, what is Shmuel saying to Rav Yehuda? If he is not teaching him that one who is his father鈥檚 teacher must stand before his father, why did Shmuel say this to Rav Yehuda? The Gemara answers that this is what Shmuel said to him: Sometimes your father comes from behind me and I do not see him or stand before him. Nevertheless, you should stand before him and do not be concerned about my honor.

讗讬讘注讬讗 诇讛讜 讘谞讜 讜讛讜讗 专讘讜 诪讛讜 砖讬注诪讜讚 讗讘讬讜 诪驻谞讬讜 转讗 砖诪注 讚讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讗谞讬 讗讬谞讬 讻讚讬 诇注诪讜讚 诪驻谞讬 讘谞讬 讗诇讗 诪砖讜诐 讻讘讜讚 讘讬转 谞砖讬讗

Another dilemma was raised before them, with regard to one who is both a man鈥檚 son and his teacher, what is the halakha as to whether the father must stand before his son? The Gemara answers: Come and hear, as Rabbi Yehoshua ben Levi says: It is not appropriate for me to stand before my son solely due to his greatness in Torah, as I am greater than him. But due to the honor of the household of the Nasi I do stand before him, as his son was a son-in-law of the Nasi.

讟注诪讗 讚讗谞讗 专讘讬讛 讛讗 讗讬讛讜 专讘讗讬 拽讗讬诪谞讗 诪拽诪讬讛 讛讻讬 拽讗诪专 讗谞讬 讗讬谞讬 讻讚讬 诇注诪讜讚 诪驻谞讬 讘谞讬 讜讗驻讬诇讜 讛讜讗 专讘讗讬 讚讛讗 讗谞讗 讗讘讜讛 讗诇讗 诪砖讜诐 讻讘讜讚 讘讬转 谞砖讬讗

It may be inferred from here that if his son were not in the household of the Nasi he would not stand for him, and the reason was that he could claim: I am his teacher and therefore I am not obligated to stand before him. Accordingly, Rabbi Yehoshua ben Levi is indicating that if he were my teacher I would stand before him. The Gemara rejects this proof: This is what Rabbi Yehoshua ben Levi is saying: It is not appropriate for me to stand before my son, even if he were my teacher, as I am his father. But due to the honor of the household of the Nasi I do stand before him.

讗讬讘注讬讗 诇讛讜 专讻讜讘 讻诪讛诇讱 讚诪讬 讗讜 诇讗 讗诪专 讗讘讬讬 转讗 砖诪注 讟诪讗 讬讜砖讘 转讞转 讛讗讬诇谉 讜讟讛讜专 注讜诪讚 讟诪讗

A dilemma was raised before them: If one鈥檚 teacher is riding on an animal, is that considered like walking, and therefore one must stand before him, or is he not obligated to stand before him, since he is stationary relative to the animal? Abaye said: Come and hear a resolution from a different issue (Nega鈥檌m 13:7): If a leper, who is ritually impure and transfers impurity through a tent, i.e., anyone who enters the location of the leper is rendered impure, is sitting under the branches of a tree, which form a tent over him, and a pure person is standing under that tree, the pure person is rendered impure.

讟诪讗 注讜诪讚 转讞转 讛讗讬诇谉 讜讟讛讜专 讬讜砖讘 讟讛讜专 讜讗诐 讬砖讘 讛讟诪讗 讛讟讛讜专 讟诪讗

If the impure person is standing under the tree and the pure person is sitting there, he remains pure. In this case, as the impure person is not settled there, he does not impart ritual impurity in a tent. But if the impure person sat and established his place there, the pure individual is rendered impure.

讜讻谉 讘讗讘谉 讛诪谞讜讙注转 讜讗诪专 专讘 谞讞诪谉 讘专 讻讛谉 讝讗转 讗讜诪专转 专讻讜讘 讻诪讛诇讱 讚诪讬 砖诪注 诪讬谞讛

That mishna adds: And the same halakha applies with regard to a stone afflicted with a leprous sore (see Leviticus, chapter 14), which also imparts impurity of a tent. If one carrying a stone of this kind sits under a tree, a pure person standing under the tree is rendered impure, whereas if the person carrying the stone stands, he does not render the other individual impure. And Rav Na岣an bar Kohen says: That is to say that riding is considered like walking, as although the stone is stationary relative to the person, it is considered to be moving. Conclude from it that in all cases riding is like walking.

讗讬讘注讬讗 诇讛讜 诪讛讜 诇注诪讜讚 诪驻谞讬 住驻专 转讜专讛 专讘讬 讞诇拽讬讛 讜专讘讬 住讬诪讜谉 讜专讘讬 讗诇注讝专 讗诪专讬 拽诇 讜讞讜诪专 诪驻谞讬 诇讜诪讚讬讛 注讜诪讚讬诐 诪驻谞讬讛 诇讗 讻诇 砖讻谉

A dilemma was raised before them: What is the halakha as to whether one should stand before a Torah scroll? Rabbi 岣lkiya and Rabbi Simon and Rabbi Elazar say that this dilemma can be resolved by an a fortiori inference: If one stands before those who study the Torah, is it not all the more so true that one should stand before the Torah itself?

专讘讬 讗诇注讬 讜专讘讬 讬注拽讘 讘专 讝讘讚讬 讛讜讜 讬转讘讬 讞诇讬祝 讜讗讝讬诇 专讘讬 砖诪注讜谉 讘专 讗讘讗 讜拽诪讜 诪拽诪讬讛 讗诪专 诇讛讜 讞讚讗 讚讗转讜谉 讞讻讬诪讬 讜讗谞讗 讞讘专 讜注讜讚 讻诇讜诐 转讜专讛 注讜诪讚转 诪驻谞讬 诇讜诪讚讬讛

The Gemara relates: Rabbi Elai and Rabbi Ya鈥檃kov bar Zavdi were sitting and studying Torah. Rabbi Shimon bar Abba passed before them and they stood before him. Rabbi Shimon bar Abba said to them: You are not obligated to do this, for two reasons. One reason is that that you are ordained scholars and I am only an associate, i.e., he had not been ordained. And furthermore, does the Torah stand before those who study it? Since you are engaged in Torah study at the present moment you are not required to stand before a Torah scholar.

住讘专 诇讛 讻专讘讬 讗诇注讝专 讚讗诪专 专讘讬 讗诇注讝专 讗讬谉 转诇诪讬讚 讞讻诐 专砖讗讬 诇注诪讜讚 诪驻谞讬 专讘讜 讘砖注讛 砖注讜住拽 讘转讜专讛 诇讬讬讟 注诇讛 讗讘讬讬

The Gemara comments: Rabbi Shimon bar Abba holds in accordance with the opinion of Rabbi Elazar, as Rabbi Elazar says: A Torah scholar may not stand before his teacher when he is studying Torah, because he is engaged in honoring the Torah itself. The Gemara adds: Even so, Abaye cursed anyone who acted in accordance with this ruling, as he would give the appearance of one who disrespected his teacher.

讜讛讘讬讟讜 讗讞专讬 诪砖讛 注讚 讘讗讜 讛讗讛诇讛 专讘讬 讗诪讬 讜专讘讬 讬爪讞拽 谞驻讞讗 讞讚 讗诪专 诇讙谞讗讬 讜讞讚 讗诪专 诇砖讘讞 诪讗谉 讚讗诪专 诇讙谞讗讬 讻讚讗讬转讗 诪讗谉 讚讗诪专 诇砖讘讞 讗诪专 讞讝拽讬讛

搂 The Gemara continues to discuss the mitzva of standing before a Torah scholar. With regard to the verse: 鈥淎nd they looked after Moses until he was gone into the tent鈥 (Exodus 33:8), Rabbi Ami and Rabbi Yitz岣k Nappa岣 disputed its correct interpretation. One said that this is stated unfavorably, and one said that it is meant favorably. The one who said it was stated unfavorably explains the verse as it is interpreted in the midrash. The one who said it was stated favorably interprets the verse in accordance with that which 岣zkiyya says.

讗诪专 诇讬 专讘讬 讞谞讬谞讗 讘专讬讛 讚专讘讬 讗讘讛讜 讗诪专 专讘讬 讗讘讛讜 讗诪专 专讘讬 讗讘讚讬诪讬 讚诪谉 讞讬驻讗 讞讻诐 注讜讘专 注讜诪讚 诪诇驻谞讬讜 讗专讘注 讗诪讜转 讜讻讬讜谉 砖注讘专 讗专讘注 讗诪讜转 讬讜砖讘 讗讘 讘讬转 讚讬谉 注讜讘专 注讜诪讚 诪诇驻谞讬讜 诪诇讗 注讬谞讬讜 讜讻讬讜谉 砖注讘专 讗专讘注 讗诪讜转 讬讜砖讘 谞砖讬讗 注讜讘专 注讜诪讚 诪诇驻谞讬讜 诪诇讗 注讬谞讬讜 讜讗讬谞讜 讬讜砖讘 注讚 砖讬砖讘 讘诪拽讜诪讜 砖谞讗诪专 讜讛讘讬讟讜 讗讞专讬 诪砖讛 注讚 讘讗讜 讛讗讛诇讛

As 岣zkiyya says: Rabbi 岣nina, son of Rabbi Abbahu, said to me that Rabbi Abbahu says that Rabbi Avdimi of Haifa says: If a Torah scholar is passing, one stands before him if he passes within four cubits of him, and once he passes four cubits from him he sits. If the president of the court is passing, one stands before him as soon as he comes within his range of vision. And once he passes four cubits from him, he sits. If the Nasi is passing, one stands before him as soon as he comes within his range of vision, and he does not sit until the Nasi sits in his place, as it is stated: 鈥淎nd they looked after Moses until he was gone into the tent,鈥 and only afterward did they sit. According to this interpretation, the verse is praising the behavior of the Jews.

讻诇 诪爪讜转 注砖讛 砖讛讝诪谉 讙专诪讗 讜讻讜壮 转谞讜 专讘谞谉 讗讬讝讜讛讬 诪爪讜转 注砖讛 砖讛讝诪谉 讙专诪讗 住讜讻讛 讜诇讜诇讘 砖讜驻专 讜爪讬爪讬转

搂 The mishna teaches that women are exempt from all positive, time-bound mitzvot. The Sages taught: What is a positive, time-bound mitzva? Examples include residing in a sukka, and taking the lulav, and blowing the shofar on Rosh HaShana, all of which can be performed only at specific times of the year. And another example is donning ritual fringes, as the mitzva applies only during the daytime due to the verse which states: 鈥淔ringes, that you may look upon them鈥 (Numbers 15:39), indicating that the fringes should be seen.

  • This month's learning is sponsored by Ron and Shira Krebs to commemorate the 73rd yahrzeit of Shira's grandfather (Yitzchak Leib Ben David Ber HaCohen v'Malka), the 1st yahrzeit of Shira's father (Gershon Pinya Ben Yitzchak Leib HaCohen v'Menucha Sara), and the bar mitzvah of their son Eytan who will be making a siyum on Mishna Shas this month.

  • This month's learning is sponsored for the Refuah Shlemah of Naama bat Yael Esther.

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Kiddushin 33

The William Davidson Talmud | Powered by Sefaria

Kiddushin 33

诪驻谞讬 砖讬讘讛 转拽讜诐 讜讛讚专转 转拽讜诐 讜讛讚专转 驻谞讬 讝拽谉 讜诪讚诇讗 讻转讘 讛讻讬 砖诪注 诪讬谞讛 讞讚 讛讜讗

Before the hoary head of an elder you shall stand and revere; you shall stand and revere the face of an elder. From the fact that the Merciful One did not write this and thereby divide the two concepts, learn from it that 鈥渆lder鈥 and 鈥渉oary head鈥 are together referring to one type of person.

讗诪专 诪专 讬讻讜诇 讬讛讚专谞讜 讘诪诪讜谉 转诇诪讜讚 诇讜诪专 转拽讜诐 讜讛讚专转 诪讛 拽讬诪讛 砖讗讬谉 讘讛 讞住专讜谉 讻讬住 讗祝 讛讬讚讜专 砖讗讬谉 讘讜 讞住专讜谉 讻讬住 讜拽讬诪讛 诇讬转 讘讛 讞住专讜谉 讻讬住 诪讬 诇讗 注住拽讬谞谉 讚拽讗 谞拽讬讘 诪专讙谞讬转讗 讗讚讛讻讬 讜讛讻讬 拽讗讬诐 诪拽诪讬讛 讜讘讟讬诇 诪诪诇讗讻转讜

The Master said previously in the baraita: One might have thought that he should revere him through money, i.e., he is required to give him money in his honor; therefore, the verse states: 鈥淵ou shall stand and you shall revere鈥 (Leviticus 19:32). Just as standing includes no monetary loss, so too, reverence is referring to an action that includes no monetary loss. The Gemara asks: And does standing include no monetary loss at all? Are we not dealing with a case where he was piercing pearls, a highly remunerative task, and in the meantime he must stand for the elder and thereby neglect his work, which causes him a loss?

讗诇讗 讗拽讬砖 拽讬诪讛 诇讛讬讚讜专 诪讛 讛讬讚讜专 砖讗讬谉 讘讜 讘讬讟讜诇 讗祝 拽讬诪讛 砖讗讬谉 讘讛 讘讬讟讜诇 讜讗拽讬砖 谞诪讬 讛讬讚讜专 诇拽讬诪讛 诪讛 拽讬诪讛 砖讗讬谉 讘讛 讞住专讜谉 讻讬住 讗祝 讛讬讚讜专 砖讗讬谉 讘讜 讞住专讜谉 讻讬住 诪讻讗谉 讗诪专讜 讗讬谉 讘注诇讬 讗讜诪谞讬讜转 专砖讗讬谉 诇注诪讜讚 诪驻谞讬 转诇诪讬讚讬 讞讻诪讬诐 讘砖注讛 砖注讜住拽讬谉 讘诪诇讗讻转诐

Rather, the verse juxtaposes standing to reverence: Just as reverence does not include neglect of work, so too, standing does not include neglect of work; therefore, one who is engaged in work is not obligated to stand before an elder. And the verse also juxtaposes reverence to standing: Just as standing includes no monetary loss, as standing applies only when it does not entail neglect of work, as explained previously, so too, reverence is referring to an action that includes no monetary loss. From here the Sages stated: Craftsmen are not permitted to stand before Torah scholars when they are engaged in their work.

讜诇讗 讜讛转谞谉 讻诇 讘注诇讬 讗讜诪谞讬讜转 注讜诪讚讬诐 诪驻谞讬讛诐 讜砖讜讗诇讬诐 讘砖诇讜诪诐 讜讗讜诪专讬诐 诇讛诐 讗讞讬谞讜 讗谞砖讬 诪拽讜诐 驻诇讜谞讬 讘讜讗讻诐 诇砖诇讜诐 讗诪专 专讘讬 讬讜讞谞谉 诪驻谞讬讛诐 注讜诪讚讬诐 诪驻谞讬 转诇诪讬讚讬 讞讻诪讬诐 讗讬谉 注讜诪讚讬诐

The Gemara asks: And are craftsmen not required to stand before Torah scholars? But didn鈥檛 we learn in a mishna (Bikkurim 3:3): When farmers bring their first fruits to Jerusalem, all craftsmen stand before them, and greet them, and say to them: Our brothers from such and such a place, welcome! Since craftsmen would stand even for those engaged in a mitzva, all the more so should they stand for Torah scholars. Rabbi Yo岣nan says: There is no difficulty here, as indeed they stood before those bringing first fruits, and yet they would not stand before Torah scholars.

讗诪专 专讘讬 讬讜住讬 讘专 讗讘讬谉 讘讜讗 讜专讗讛 讻诪讛 讞讘讬讘讛 诪爪讜讛 讘砖注转讛 砖讛专讬 诪驻谞讬讛诐 注讜诪讚讬诐 诪驻谞讬 转诇诪讬讚讬 讞讻诪讬诐 讗讬谉 注讜诪讚讬诐 讜讚诇诪讗 砖讗谞讬 讛转诐 讚讗诐 讻谉 讗转讛 诪讻砖讬诇谉 诇注转讬讚 诇讘讗

Based on this Rabbi Yosei bar Avin says: Come and see how beloved is a mitzva performed in its proper time, as the craftsmen stood before those who were fulfilling a mitzva, whereas they did not stand before Torah scholars. The Gemara responds: This does not prove that the same applies to all mitzvot performed in their proper times, as perhaps it is different there, with regard to the bringing of the first fruits; for if so, i.e., if one does not treat those who bring first fruits with such honor, they will not want to come at all, and you will cause them to stumble and sin in the future. Consequently, the Sages instituted that those bringing first fruits should be treated with special honor. This reasoning does not apply to people performing other mitzvot.

讗诪专 诪专 讬讻讜诇 讬注诪讜讚 诪驻谞讬讜 诪讘讬转 讛讻住讗 讜诪讘讬转 讛诪专讞抓 讜诇讗 讜讛讗 专讘讬 讞讬讬讗 讛讜讛 讬转讬讘 讘讬 诪住讞讜转讗 讜讞诇讬祝 讜讗讝讬诇 专讘讬 砖诪注讜谉 讘专 专讘讬 讜诇讗 拽诐 诪拽诪讬讛 讜讗讬拽驻讚 讜讗转讗 讗诪专 诇讬讛 诇讗讘讜讛 砖谞讬 讞讜诪砖讬诐 砖谞讬转讬 诇讜 讘住驻专 转讛诇讬诐 讜诇讗 注诪讚 诪驻谞讬

The Master said previously: One might have thought that one should also stand before an Elder in the lavatory or in the bathhouse; therefore, the verse said: 鈥淵ou shall stand and you shall revere,鈥 which indicates that the mitzva of standing applies only in a place where there is reverence. The Gemara asks: And does one not show honor in a lavatory? But Rabbi 岣yya was sitting in a bathhouse and Rabbi Shimon bar Rabbi Yehuda HaNasi passed by, and he did not stand before him. And Rabbi Shimon bar Rabbi Yehuda HaNasi became angry and went and said to his father, Rabbi Yehuda HaNasi: I taught Rabbi 岣yya two of the five parts of the book of Psalms, and yet he did not stand before me. This indicates that a display of honor is appropriate even in a bathhouse.

讜转讜 讘专 拽驻专讗 讜讗诪专讬 诇讛 专讘讬 砖诪讜讗诇 讘专 专讘讬 讬讜住讬 讛讜讛 讬转讬讘 讘讬 诪住讞讜转讗 注诇 讜讗讝讬诇 专讘讬 砖诪注讜谉 讘专 专讘讬 讜诇讗 拽诐 诪拽诪讬讛 讜讗讬拽驻讚 讜讗转讗 讗诪专 诇讬讛 诇讗讘讜讛 砖谞讬 砖诇讬砖讬 砖诇讬砖 砖谞讬转讬 诇讜 讘转讜专转 讻讛谞讬诐 讜诇讗 注诪讚 诪驻谞讬 讜讗诪专 诇讜 砖诪讗 讘讛谉 讬讜砖讘 讜诪讛专讛专

And furthermore, bar Kappara, and some say it was Rabbi Shmuel bar Rabbi Yosei, was sitting in a bathhouse. Rabbi Shimon bar Rabbi Yehuda HaNasi entered and passed by, and he did not stand before him. Rabbi Shimon became angry and went and said to his father: I taught him two of the nine parts of Torat Kohanim, the halakhic midrash on Leviticus, and yet he did not stand before me. And Rabbi Yehuda HaNasi said to Rabbi Shimon: Perhaps he was sitting and contemplating what you taught him and did not see you come in.

讟注诪讗 讚讘讛谉 讬讜砖讘 讜诪讛专讛专 讛讗 诇讗讜 讛讻讬 诇讗

The Gemara explains the proof: The fact that the reason he might have been exempt was that he was sitting and pondering the lessons indicates that if that were not so, Rabbi Yehuda HaNasi would not have justified such behavior. One must stand before a Sage even in a bathhouse.

诇讗 拽砖讬讗 讛讗 讘讘转讬 讙讜讗讬 讛讗 讘讘转讬 讘专讗讬

The Gemara answers that this is not difficult: This halakha, that one is not required to stand in a bathhouse, applies to the inner rooms, where everyone is naked; standing in a place of this kind certainly does not bestow honor. That halakha, that one is obligated to stand in a bathhouse, applies to the outer rooms, where people are still dressed. Standing is a sign of respect in these rooms.

讛讻讬 谞诪讬 诪住转讘专讗 讚讗诪专 专讘讛 讘专 讘专 讞谞讛 讗诪专 专讘讬 讬讜讞谞谉 讘讻诇 诪拽讜诐 诪讜转专 诇讛专讛专 讞讜抓 诪讘讬转 讛诪专讞抓 讜诪讘讬转 讛讻住讗 讚讬诇诪讗 诇讗讜谞住讬讛 砖讗谞讬

The Gemara comments: So too, it is reasonable that this is the correct explanation, as Rabba bar bar 岣na says that Rabbi Yo岣nan says: One is permitted to contemplate matters of Torah everywhere, except for the bathhouse and the lavatory. Since Rabbi Yehuda HaNasi suggested that the student might have been sitting and pondering his studies, it can be assumed that the episode occurred in a location where only some of the halakhot governing one鈥檚 behavior in a bathhouse apply, i.e., the outer rooms. The Gemara rejects this proof: Perhaps one whose studies are beyond his control is different; it is possible he was so absorbed in Torah study that he forgot that he was in a place where it is prohibited to think about sacred matters.

讬讻讜诇 讬注爪讬诐 注讬谞讬讜 讻诪讬 砖诇讗 专讗讛讜 讗讟讜 讘专砖讬注讬 注住拽讬谞谉

It is taught in the same baraita: One might have thought that one may close his eyes like one who does not see the elder; therefore, the verse states: 鈥淏efore the hoary head you shall stand, and you shall revere the face of an elder, and you shall fear your God鈥 (Leviticus 19:32). The Gemara expresses surprise at this statement: Is that to say that we are dealing with wicked people who would intentionally act this way to avoid fulfilling a mitzva?

讗诇讗 讬讻讜诇 讬注爪讬诐 注讬谞讬讜 诪拽诪讬 讚诇讬诪讟讬讛 讝诪谉 讞讬讜讘讗 讚讻讬 诪讟讗 讝诪谉 讞讬讜讘讗 讛讗 诇讗 讞讝讬 诇讬讛 讚拽讗讬诐 诪拽诪讬讛 转诇诪讜讚 诇讜诪专 转拽讜诐 讜讬专讗转

Rather, this means: One might have thought that one may close his eyes before the obligation to stand arrives, i.e., when the elder is still far off. This would mean that when the obligation does arrive he will not see him, such that he would be required to stand before him. In this manner he thinks that he can avoid the obligation altogether. Therefore the verse states: 鈥淵ou shall stand鈥nd you shall fear,鈥 i.e., one should fear He who knows the secrets of one鈥檚 heart.

转谞讗 讗讬讝讜讛讬 拽讬诪讛 砖讬砖 讘讛 讛讬讚讜专 讛讜讬 讗讜诪专 讝讛 讗专讘注 讗诪讜转 讗诪专 讗讘讬讬 诇讗 讗诪专谉 讗诇讗 讘专讘讜 砖讗讬谞讜 诪讜讘讛拽 讗讘诇 讘专讘讜 讛诪讜讘讛拽 诪诇讗 注讬谞讬讜

搂 A Sage taught: What is the type of standing that indicates reverence? You must say that this applies when it is clear that one is standing in the elder鈥檚 honor, which is within four cubits of him. Abaye said: We said this halakha, that one must stand within four cubits of the elder, only with regard to one who is not his primary teacher; but for his primary teacher he must stand when he is within his range of vision, i.e., as soon as he sees him, even if he is more than four cubits away.

讗讘讬讬 诪讻讬 讛讜讛 讞讝讬 诇讬讛 诇讗讜讚谞讬讛 讚讞诪专讗 讚专讘 讬讜住祝 讚讗转讬 讛讜讛 拽讗讬诐 讗讘讬讬 讛讜讛 专讻讬讘 讞诪专讗 讜拽讗 诪住讙讬 讗讙讜讚讗 讚谞讛专 住讙讬讗 讬转讬讘 专讘 诪砖专砖讬讗 讜专讘谞谉 讘讗讬讚讱 讙讬住讗 讜诇讗 拽诪讜 诪拽诪讬讛 讗诪专 诇讛讜 讜诇讗讜 专讘 诪讜讘讛拽 讗谞讗 讗诪专讜 诇讬讛 诇讗讜 讗讚注转讬谉

The Gemara likewise reports that Abaye would stand as soon as he saw the ear of Rav Yosef鈥檚 donkey coming toward him. The Gemara relates: Abaye was riding a donkey along the bank of the Sagya River. Rav Mesharshiyya and other rabbis were sitting on the other bank of the river, and they did not stand before him. Abaye said to them: Am I not your primary teacher? You are therefore required to stand before me, despite the fact that I am far away. They said to him: That did not enter our minds, i.e., we did not see you at all.

专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 讗讜诪专 诪谞讬谉 诇讝拽谉 砖诇讗 讬讟专讬讞 转诇诪讜讚 诇讜诪专 讝拽谉 讜讬专讗转 讗诪专 讗讘讬讬 谞拽讟讬谞谉 讚讗讬 诪拽讬祝 讞讬讬 讗讘讬讬 诪拽讬祝 专讘讬 讝讬专讗 诪拽讬祝

搂 It was further stated in the baraita that Rabbi Shimon ben Elazar says: From where is it derived that an elder should not trouble others to honor him? The verse states: 鈥淎nd you shall revere the face of an elder, and you shall fear your God.鈥 Abaye said: We have a tradition that if a Sage circumnavigates an area so that people will not have to stand before him, he will live a long life. The Gemara relates that Abaye would circumnavigate an area, and likewise Rabbi Zeira would circumnavigate an area.

专讘讬谞讗 讛讜讛 讬转讬讘 拽诪讬讛 讚专讘讬 讬专诪讬讛 诪讚讬驻转讬 讞诇祝 讛讛讜讗 讙讘专讗 拽诪讬讛 讜诇讗 诪讬讻住讬 专讬砖讗 讗诪专 讻诪讛 讞爪讬祝 讛讗 讙讘专讗 讗诪专 诇讬讛 讚诇诪讗 诪诪转讗 诪讞住讬讗 谞讬讛讜 讚讙讬住讬 讘讛 专讘谞谉

The Gemara cites another incident involving honor one demonstrates for his teacher. Once, when Ravina was sitting before Rabbi Yirmeya of Difti, a certain man passed before him and did not cover his head. Ravina said: How rude is this man, who does not show respect by covering his head in honor of a rabbi. Rabbi Yirmeya of Difti said to him: Perhaps he is from the city of Mata Me岣sya, where rabbis are common and the people living there are consequently not as careful to display honor as those in other places.

讗讬住讬 讘谉 讬讛讜讚讛 讗讜诪专 壮诪驻谞讬 砖讬讘讛 转拽讜诐壮 讜讗驻讬诇讜 讻诇 砖讬讘讛 讘诪砖诪注 讗诪专 专讘讬 讬讜讞谞谉 讛诇讻讛 讻讗讬住讬 讘谉 讬讛讜讚讛 专讘讬 讬讜讞谞谉 讛讜讛 拽讗讬 诪拽诪讬 住讘讬 讚讗专诪讗讬 讗诪专 讻诪讛 讛专驻转拽讬 注讚讜 注诇讬讬讛讜 讚讛谞讬 专讘讗 诪讬拽诐 诇讗 拽讗讬 讛讬讚讜专 注讘讚 诇讛讜

搂 It was stated previously that Isi ben Yehuda says that as the verse states: 鈥淏efore the hoary head you shall stand,鈥 it indicates that even anyone of hoary head is included, not only a Torah scholar. Rabbi Yo岣nan said: The halakha is in accordance with the opinion of Isi ben Yehuda. The Gemara relates: Rabbi Yo岣nan himself would stand before Aramean, i.e., gentile, elders. He said: How many experiences [harpatkei] have occurred to these individuals. It is appropriate to honor them, due to the wisdom they have garnered from their long lives. Rava would not stand before them, but he displayed reverence to them.

讗讘讬讬 讬讛讬讘 讬讚讗 诇住讘讬 专讘讗 诪砖讚专 砖诇讜讞讬讛 专讘 谞讞诪谉 诪砖讚专 讙讜讝讗讬 讗诪专 讗讬 诇讗讜 转讜专讛 讻诪讛 谞讞诪谉 讘专 讗讘讗 讗讬讻讗 讘砖讜拽讗

Abaye would extend a hand to elders so that they could lean on him. Rava would send his agent to help them. Rav Na岣an would send officers [goza鈥檈i], his servants, to assist elders. He said: If not for the Torah, how many people named Na岣an bar Abba would there be in the marketplace? In other words, I am not permitted to treat my Torah study lightly by assisting them myself, as I can perform this mitzva through others.

讗诪专 专讘讬 讗讬讬讘讜 讗诪专 专讘讬 讬谞讗讬

Rabbi Aivu says that Rabbi Yannai says:

讗讬谉 转诇诪讬讚 讞讻诐 专砖讗讬 诇注诪讜讚 诪驻谞讬 专讘讜 讗诇讗 砖讞专讬转 讜注专讘讬转 讻讚讬 砖诇讗 讬讛讬讛 讻讘讜讚讜 诪专讜讘讛 诪讻讘讜讚 砖诪讬诐 诪讬转讬讘讬 专讘讬 砖诪注讜谉 讘谉 讗诇注讝专 讗讜诪专 诪谞讬谉 诇讝拽谉 砖诇讗 讬讟专讬讞 转诇诪讜讚 诇讜诪专 讝拽谉 讜讬专讗转

A Torah scholar is permitted to stand before his teacher only once in the morning and once in the evening, so that the teacher鈥檚 honor should not be greater than the honor of Heaven, as one recites the Shema, which is tantamount to greeting God, once in the morning and once in the evening. The Gemara raises an objection from an aforementioned opinion. Rabbi Shimon ben Elazar says: From where is it derived that an elder should not trouble others to honor him? The verse states: 鈥淎n elder, and you shall fear鈥 (Leviticus 19:32). The collocation of these words comes to teach that the elder, too, must fear God.

讜讗讬 讗诪专转 砖讞专讬转 讜注专讘讬转 讘诇讘讚 讗诪讗讬 诇讗 谞讬讟专讞 讞讬讜讘讗 讛讜讗 讗诇讗 诇讗讜 讻讜诇讬 讬讜诪讗 诇讗 诇注讜诇诐 砖讞专讬转 讜注专讘讬转 讘诇讘讚 讜讗驻讬诇讜 讛讻讬 讻诪讛 讚讗驻砖专 诇讬讛 诇讗 谞讬讟专讞

The Gemara explains the objection: And if you say one may stand only in the morning and evening, why does the baraita say an elder should not trouble others? Standing for an elder only twice a day is an obligation for the people, not an imposition. Rather, is it not correct to say that one is obligated to stand before one鈥檚 teacher at any point during the day? The Gemara answers: No; actually one is obligated to stand only in the morning and evening, and even so, as much as it is possible for the elder, he should not trouble the people to stand.

讗诪专 专讘讬 讗诇注讝专 讻诇 转诇诪讬讚 讞讻诐 砖讗讬谉 注讜诪讚 诪驻谞讬 专讘讜 谞拽专讗 专砖注 讜讗讬谞讜 诪讗专讬讱 讬诪讬诐 讜转诇诪讜讚讜 诪砖转讻讞 砖谞讗诪专 讜讟讜讘 诇讗 讬讛讬讛 诇专砖注 讜诇讗 讬讗专讬讱 讬诪讬诐 讻爪诇 讗砖专 讗讬谞谞讜 讬专讗 诪诇驻谞讬 讛讗诇讛讬诐 诪讜专讗 讝讜 讗讬谞讬 讬讜讚注 诪讛讜 讻砖讛讜讗 讗讜诪专 讜讬专讗转 诪讗诇讛讬讱 讛专讬 诪讜专讗 讝讜 拽讬诪讛

Rabbi Elazar said: Any Torah scholar who does not stand before his teacher is called wicked, and he will not live a long life, and his studies will be forgotten, as it is stated: 鈥淏ut it shall not be well for the wicked, neither shall he prolong his days, which are as a shadow, because he does not fear before [millifnei] God鈥 (Ecclesiastes 8:13). This fear mentioned in the verse, I do not know what it is. When the verse states: 鈥淎nd you shall revere the face [penei] of an elder, and you shall fear your God鈥 (Leviticus 19:32), one can deduce that this fear mentioned in the verse is referring to standing. Consequently, this verse teaches with regard to one who does not stand that he is called wicked, he will not live a long life, and his studies will be forgotten, as indicated by the phrase: 鈥淚t shall not be well.鈥

讜讗讬诪讗 诪讜专讗转 专讘讬转 讜诪讜专讗转 诪砖拽诇讜转 专讘讬 讗诇注讝专 驻谞讬 驻谞讬 讙诪专

The Gemara asks: But why not say that this is referring to fear of God stated with regard to interest (Leviticus 25:36), or the fear of God stated with regard to weights (Deuteronomy 25:13鈥16), as the fear of God is mentioned with regard to these prohibitions as well. The Gemara answers: Rabbi Elazar derives this halakha through a verbal analogy of penei鈥 and 鈥penei,鈥 as explained previously, not from a verbal analogy of the term 鈥渇ear.鈥

讗讬讘注讬讗 诇讛讜 讘谞讜 讜讛讜讗 专讘讜 诪讛讜 诇注诪讜讚 诪驻谞讬 讗讘讬讜 转讗 砖诪注 讚讗诪专 诇讬讛 砖诪讜讗诇 诇专讘 讬讛讜讚讛 砖讬谞谞讗 拽讜诐 诪拽诪讬 讗讘讜讱 砖讗谞讬 专讘 讬讞讝拽讗诇 讚讘注诇 诪注砖讬诐 讛讜讛 讚讗驻讬诇讜 诪专 砖诪讜讗诇 谞诪讬 拽讗讬诐 诪拽诪讬讛

A dilemma was raised before them: With regard to one who is both a man鈥檚 son and his teacher, what is the halakha as to whether that son must stand before his father? The Gemara answers: Come and hear, as Shmuel said to Rav Yehuda: Big-toothed one, stand before your father. Although Rav Yehuda was a great Torah scholar and taught his father, he was still required to stand before him. The Gemara answers: Rav Ye岣zkel, Rav Yehuda鈥檚 father, is different, as he was a man of good deeds, and even Mar Shmuel himself would stand before him.

讗诇讗 诪讗讬 拽讗诪专 诇讬讛 讛讻讬 拽讗诪专 诇讬讛 讝讬诪谞讬谉 讚讗转讬 诪讗讞讜专讬 拽讜诐 讗转 诪拽诪讬讛 讜诇讗 转讬讞讜砖 诇讬拽专讗 讚讬讚讬

The Gemara asks: Rather, what is Shmuel saying to Rav Yehuda? If he is not teaching him that one who is his father鈥檚 teacher must stand before his father, why did Shmuel say this to Rav Yehuda? The Gemara answers that this is what Shmuel said to him: Sometimes your father comes from behind me and I do not see him or stand before him. Nevertheless, you should stand before him and do not be concerned about my honor.

讗讬讘注讬讗 诇讛讜 讘谞讜 讜讛讜讗 专讘讜 诪讛讜 砖讬注诪讜讚 讗讘讬讜 诪驻谞讬讜 转讗 砖诪注 讚讗诪专 专讘讬 讬讛讜砖注 讘谉 诇讜讬 讗谞讬 讗讬谞讬 讻讚讬 诇注诪讜讚 诪驻谞讬 讘谞讬 讗诇讗 诪砖讜诐 讻讘讜讚 讘讬转 谞砖讬讗

Another dilemma was raised before them, with regard to one who is both a man鈥檚 son and his teacher, what is the halakha as to whether the father must stand before his son? The Gemara answers: Come and hear, as Rabbi Yehoshua ben Levi says: It is not appropriate for me to stand before my son solely due to his greatness in Torah, as I am greater than him. But due to the honor of the household of the Nasi I do stand before him, as his son was a son-in-law of the Nasi.

讟注诪讗 讚讗谞讗 专讘讬讛 讛讗 讗讬讛讜 专讘讗讬 拽讗讬诪谞讗 诪拽诪讬讛 讛讻讬 拽讗诪专 讗谞讬 讗讬谞讬 讻讚讬 诇注诪讜讚 诪驻谞讬 讘谞讬 讜讗驻讬诇讜 讛讜讗 专讘讗讬 讚讛讗 讗谞讗 讗讘讜讛 讗诇讗 诪砖讜诐 讻讘讜讚 讘讬转 谞砖讬讗

It may be inferred from here that if his son were not in the household of the Nasi he would not stand for him, and the reason was that he could claim: I am his teacher and therefore I am not obligated to stand before him. Accordingly, Rabbi Yehoshua ben Levi is indicating that if he were my teacher I would stand before him. The Gemara rejects this proof: This is what Rabbi Yehoshua ben Levi is saying: It is not appropriate for me to stand before my son, even if he were my teacher, as I am his father. But due to the honor of the household of the Nasi I do stand before him.

讗讬讘注讬讗 诇讛讜 专讻讜讘 讻诪讛诇讱 讚诪讬 讗讜 诇讗 讗诪专 讗讘讬讬 转讗 砖诪注 讟诪讗 讬讜砖讘 转讞转 讛讗讬诇谉 讜讟讛讜专 注讜诪讚 讟诪讗

A dilemma was raised before them: If one鈥檚 teacher is riding on an animal, is that considered like walking, and therefore one must stand before him, or is he not obligated to stand before him, since he is stationary relative to the animal? Abaye said: Come and hear a resolution from a different issue (Nega鈥檌m 13:7): If a leper, who is ritually impure and transfers impurity through a tent, i.e., anyone who enters the location of the leper is rendered impure, is sitting under the branches of a tree, which form a tent over him, and a pure person is standing under that tree, the pure person is rendered impure.

讟诪讗 注讜诪讚 转讞转 讛讗讬诇谉 讜讟讛讜专 讬讜砖讘 讟讛讜专 讜讗诐 讬砖讘 讛讟诪讗 讛讟讛讜专 讟诪讗

If the impure person is standing under the tree and the pure person is sitting there, he remains pure. In this case, as the impure person is not settled there, he does not impart ritual impurity in a tent. But if the impure person sat and established his place there, the pure individual is rendered impure.

讜讻谉 讘讗讘谉 讛诪谞讜讙注转 讜讗诪专 专讘 谞讞诪谉 讘专 讻讛谉 讝讗转 讗讜诪专转 专讻讜讘 讻诪讛诇讱 讚诪讬 砖诪注 诪讬谞讛

That mishna adds: And the same halakha applies with regard to a stone afflicted with a leprous sore (see Leviticus, chapter 14), which also imparts impurity of a tent. If one carrying a stone of this kind sits under a tree, a pure person standing under the tree is rendered impure, whereas if the person carrying the stone stands, he does not render the other individual impure. And Rav Na岣an bar Kohen says: That is to say that riding is considered like walking, as although the stone is stationary relative to the person, it is considered to be moving. Conclude from it that in all cases riding is like walking.

讗讬讘注讬讗 诇讛讜 诪讛讜 诇注诪讜讚 诪驻谞讬 住驻专 转讜专讛 专讘讬 讞诇拽讬讛 讜专讘讬 住讬诪讜谉 讜专讘讬 讗诇注讝专 讗诪专讬 拽诇 讜讞讜诪专 诪驻谞讬 诇讜诪讚讬讛 注讜诪讚讬诐 诪驻谞讬讛 诇讗 讻诇 砖讻谉

A dilemma was raised before them: What is the halakha as to whether one should stand before a Torah scroll? Rabbi 岣lkiya and Rabbi Simon and Rabbi Elazar say that this dilemma can be resolved by an a fortiori inference: If one stands before those who study the Torah, is it not all the more so true that one should stand before the Torah itself?

专讘讬 讗诇注讬 讜专讘讬 讬注拽讘 讘专 讝讘讚讬 讛讜讜 讬转讘讬 讞诇讬祝 讜讗讝讬诇 专讘讬 砖诪注讜谉 讘专 讗讘讗 讜拽诪讜 诪拽诪讬讛 讗诪专 诇讛讜 讞讚讗 讚讗转讜谉 讞讻讬诪讬 讜讗谞讗 讞讘专 讜注讜讚 讻诇讜诐 转讜专讛 注讜诪讚转 诪驻谞讬 诇讜诪讚讬讛

The Gemara relates: Rabbi Elai and Rabbi Ya鈥檃kov bar Zavdi were sitting and studying Torah. Rabbi Shimon bar Abba passed before them and they stood before him. Rabbi Shimon bar Abba said to them: You are not obligated to do this, for two reasons. One reason is that that you are ordained scholars and I am only an associate, i.e., he had not been ordained. And furthermore, does the Torah stand before those who study it? Since you are engaged in Torah study at the present moment you are not required to stand before a Torah scholar.

住讘专 诇讛 讻专讘讬 讗诇注讝专 讚讗诪专 专讘讬 讗诇注讝专 讗讬谉 转诇诪讬讚 讞讻诐 专砖讗讬 诇注诪讜讚 诪驻谞讬 专讘讜 讘砖注讛 砖注讜住拽 讘转讜专讛 诇讬讬讟 注诇讛 讗讘讬讬

The Gemara comments: Rabbi Shimon bar Abba holds in accordance with the opinion of Rabbi Elazar, as Rabbi Elazar says: A Torah scholar may not stand before his teacher when he is studying Torah, because he is engaged in honoring the Torah itself. The Gemara adds: Even so, Abaye cursed anyone who acted in accordance with this ruling, as he would give the appearance of one who disrespected his teacher.

讜讛讘讬讟讜 讗讞专讬 诪砖讛 注讚 讘讗讜 讛讗讛诇讛 专讘讬 讗诪讬 讜专讘讬 讬爪讞拽 谞驻讞讗 讞讚 讗诪专 诇讙谞讗讬 讜讞讚 讗诪专 诇砖讘讞 诪讗谉 讚讗诪专 诇讙谞讗讬 讻讚讗讬转讗 诪讗谉 讚讗诪专 诇砖讘讞 讗诪专 讞讝拽讬讛

搂 The Gemara continues to discuss the mitzva of standing before a Torah scholar. With regard to the verse: 鈥淎nd they looked after Moses until he was gone into the tent鈥 (Exodus 33:8), Rabbi Ami and Rabbi Yitz岣k Nappa岣 disputed its correct interpretation. One said that this is stated unfavorably, and one said that it is meant favorably. The one who said it was stated unfavorably explains the verse as it is interpreted in the midrash. The one who said it was stated favorably interprets the verse in accordance with that which 岣zkiyya says.

讗诪专 诇讬 专讘讬 讞谞讬谞讗 讘专讬讛 讚专讘讬 讗讘讛讜 讗诪专 专讘讬 讗讘讛讜 讗诪专 专讘讬 讗讘讚讬诪讬 讚诪谉 讞讬驻讗 讞讻诐 注讜讘专 注讜诪讚 诪诇驻谞讬讜 讗专讘注 讗诪讜转 讜讻讬讜谉 砖注讘专 讗专讘注 讗诪讜转 讬讜砖讘 讗讘 讘讬转 讚讬谉 注讜讘专 注讜诪讚 诪诇驻谞讬讜 诪诇讗 注讬谞讬讜 讜讻讬讜谉 砖注讘专 讗专讘注 讗诪讜转 讬讜砖讘 谞砖讬讗 注讜讘专 注讜诪讚 诪诇驻谞讬讜 诪诇讗 注讬谞讬讜 讜讗讬谞讜 讬讜砖讘 注讚 砖讬砖讘 讘诪拽讜诪讜 砖谞讗诪专 讜讛讘讬讟讜 讗讞专讬 诪砖讛 注讚 讘讗讜 讛讗讛诇讛

As 岣zkiyya says: Rabbi 岣nina, son of Rabbi Abbahu, said to me that Rabbi Abbahu says that Rabbi Avdimi of Haifa says: If a Torah scholar is passing, one stands before him if he passes within four cubits of him, and once he passes four cubits from him he sits. If the president of the court is passing, one stands before him as soon as he comes within his range of vision. And once he passes four cubits from him, he sits. If the Nasi is passing, one stands before him as soon as he comes within his range of vision, and he does not sit until the Nasi sits in his place, as it is stated: 鈥淎nd they looked after Moses until he was gone into the tent,鈥 and only afterward did they sit. According to this interpretation, the verse is praising the behavior of the Jews.

讻诇 诪爪讜转 注砖讛 砖讛讝诪谉 讙专诪讗 讜讻讜壮 转谞讜 专讘谞谉 讗讬讝讜讛讬 诪爪讜转 注砖讛 砖讛讝诪谉 讙专诪讗 住讜讻讛 讜诇讜诇讘 砖讜驻专 讜爪讬爪讬转

搂 The mishna teaches that women are exempt from all positive, time-bound mitzvot. The Sages taught: What is a positive, time-bound mitzva? Examples include residing in a sukka, and taking the lulav, and blowing the shofar on Rosh HaShana, all of which can be performed only at specific times of the year. And another example is donning ritual fringes, as the mitzva applies only during the daytime due to the verse which states: 鈥淔ringes, that you may look upon them鈥 (Numbers 15:39), indicating that the fringes should be seen.

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