Talmud for Kiddushin 66:17

כל מצות עשה שהזמן גרמא וכו': ת"ר איזוהי מצות עשה שהזמן גרמא סוכה ולולב שופר וציצית

moreover, shall then the Torah rise before its students!<span class="x" onmousemove="('comment',' They were actually studying just then, so he referred to them as the Torah itself.');">²⁰</span> Now, he held with R'Eleazar, who said: A scholar must not stand up before his teacher when he [the disciple] is engaged in studying. Abaye condemned<span class="x" onmousemove="('comment',' Lit., 'cursed'.');">²¹</span> this [teaching]. [And. when Moses went out unto the Tent. all the people rose up and stood.] and looked after Moses, until he was gone into the tent.<span class="x" onmousemove="('comment',' Ex. XXXIII, 8.');">²²</span> R'Ammi and R'Isaac, the Smith - one maintained: [It was] in a derogatory fashion; the other said: In a complimentary way. He who explained it in a derogatory fashion, as is known.<span class="x" onmousemove="('comment',' Lit., 'as it exists'. It being a disparagement of Moses, the Talmud does not wish to elaborate thereon, but merely remarks that its meaning is known. It is explained in Shek. V, 13 and elsewhere: They said: 'See how thick his legs are, how fat his neck - all acquired out of our wealth!'');">²³</span> But he who interpreted it in a complimentary manner - said Hezekiah: R'Hanina son of R'Abbahu told me in R'Abbahu's name in the name of R'Abdimi of Haifa: When the Hakam [Sage]<span class="x" onmousemove="('comment',' V. Hor. (Sonc. ed.) p. 101, n. 8.');">²⁴</span> passes, one must rise before him [at a distance of] four cubits, and when he has gone four cubits beyond [him], he sits down; when an Ab Beth-din<span class="x" onmousemove="('comment',' Lit., 'father of Beth din,' v. loc. cit., n. 6.');">²⁵</span> passes, one must stand up before him as soon as he comes in sight,<span class="x" onmousemove="('comment',' Lit., 'as far as his eyes see.'');">²⁶</span> and immediately he passes four cubits beyond he may sit down; but when the Nasi passes, one must rise as he comes in sight and may not sit down until he takes his seat, for It is written, [and all the people stood.] and looked after Moses, until he was gone into the tent. ALL AFFIRMATIVE PRECEPTS LIMITED TO TIME etc. Our Rabbis taught: Which are affirmative precepts limited to time? Sukkah,<span class="x" onmousemove="('comment',' Lev. XXIII, 42: Ye shall dwell in booths (sukkoth) seven days.');">²⁷</span> lulab,<span class="x" onmousemove="('comment',' The taking of the palm-branch (lulab) together with three other species on the Festival of booths; v. ibid. 40.');">²⁸</span> shofar,<span class="x" onmousemove="('comment',' The ram's horn, to be blown on New Year; v. ibid. 24; Num. XXIX, 1.');">²⁹</span> fringes,<span class="x" onmousemove="('comment',' V. Num. XV, 38; this is limited to time, because fringes are unnecessary on night garments.');">³⁰</span>

Jerusalem Talmud Kiddushin