Commentary for Kiddushin 64:1
הכא תורה דיליה היא הדר אמר רבא אין תורה דיליה היא דכתיב (תהלים א, ב) ובתורתו יהגה יומם ולילה
But here, is then the Torah his [the Rabbi's]?<span class="x" onmousemove="('comment',' Surely not. A Rabbi is honoured on account of his learning, which comes from the Almighty; hence he cannot renounce his honour.');"><sup>1</sup></span> Subsequently Raba said: Indeed, the Torah is his [the scholar's], for it is written, and in his law doth he meditate day and night.<span class="x" onmousemove="('comment',' Ps. I, 2; Raba makes his refer to the student of the Law, Thus: at first, 'But his delight is in the law of the Lord'; having studied it, he acquires it for himself and it becomes his law.');"><sup>2</sup></span> But that is not so.
Rashi on Kiddushin
Here, is it his Torah: It is in wonderment (given that the Aramaic phrase can also be read as a statement): The honor is dependent on the Torah, and he cannot forgo the honor of the Torah, since it belongs to the Holy One, blessed be He!
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Rashi on Kiddushin
"And in his Torah he meditates": "But his delight is in the Torah of the Lord, and in his Torah he meditates" (Psalms 1:2). At first, it is called the Torah of God; but from when he studies it and reviews it, it is called his Torah.
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Daf Shevui to Kiddushin
All rabbis agree that a parent can forgo his rights to his honor. But they argue about whether a rabbi can. R. Yitzchak argues that he cannot. A sage’s honor is due him because of the Torah he has learned—this Torah is not his and therefore he cannot forgo his honor.
R. Joseph argues through an analogy with God that a sage can forgo his honor. If God humbled God’s self by leading the people through the wilderness, then a sage too should be allowed to forgo his honor.
But Rava pushes back—God can forgo God’s honor because the world belongs to God. But the Torah does not belong to the sage. The sage cannot forgo the honor due him because the honor is not really due him—it is due to his Torah learning, which is not really his.
R. Joseph argues through an analogy with God that a sage can forgo his honor. If God humbled God’s self by leading the people through the wilderness, then a sage too should be allowed to forgo his honor.
But Rava pushes back—God can forgo God’s honor because the world belongs to God. But the Torah does not belong to the sage. The sage cannot forgo the honor due him because the honor is not really due him—it is due to his Torah learning, which is not really his.
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Daf Shevui to Kiddushin
Rava later changed his mind—the Torah does belong to the sage, and therefore should he decide to forgive his honor, the honor due him is forgiven.
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