Kiddushin 64

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.');">¹</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.');">²</span> But that is not so.

איני והא רבא משקי בי הלולא דבריה ודל ליה כסא לרב פפא ולרב הונא בריה דרב יהושע וקמו מקמיה לרב מרי ולרב פנחס בריה דרב חסדא ולא קמו מקמיה איקפד ואמר הנו רבנן רבנן והנו רבנן לאו רבנן

For Raba was serving drink at his son's wedding, and when he offered a cup to R'Papa and R'Huna son of R'Joshua, they stood up before him; but [when he offered] R'Mari and R'Phineas son<span class="x" onmousemove="('comment',' Var. lec., 'sons', making it refer to R. Mari too.');">³</span> of R'Hisda, they did not stand up before him. Thereupon he was offended and exclaimed: 'Are these Rabbis and the others not!'<span class="x" onmousemove="('comment',' 'You consider yourselves too great to rise: are then the others not Rabbis too?'');">⁴</span>

ותו רב פפא הוה משקי בי הלולא דאבא מר בריה ודלי ליה כסא לר' יצחק בריה דרב יהודה ולא קם מקמיה ואיקפד אפ"ה הידור מיעבד ליה בעו

It also happened that R'Papa was serving drink at the wedding of Abba Mar, his son; when he offered a cup to R'Isaac son of Rab Judah, he did not rise before him, whereupon he was offended!<span class="x" onmousemove="('comment',' But if a scholar can renounce his honour, these had in fact done so by serving the drink at all; why then did they resent it that honour was not shewn them?');">⁵</span> - Even so, they should have shewn him respect. R'Ashi said: Even on the view that if a Rabbi renounces his honour it is renounced, yet if a Nasi<span class="x" onmousemove="('comment',' V. Glos.');">⁶</span>

אמר רב אשי אפילו למ"ד הרב שמחל על כבודו כבודו מחול נשיא שמחל על כבודו אין כבודו מחול מיתיבי מעשה ברבי אליעזר ורבי יהושע ורבי צדוק שהיו מסובין בבית המשתה בנו של רבן גמליאל והיה רבן גמליאל עומד ומשקה עליהם נתן הכוס לר' אליעזר ולא נטלו נתנו לר' יהושע וקיבלו אמר לו רבי אליעזר מה זה יהושע אנו יושבין ורבן גמליאל (ברבי) עומד ומשקה עלינו

renounces his honour, his renunciation is invalid. An objection is raised: It once happened that R'Eliezar, R'Joshua and R'Zadok were reclining<span class="x" onmousemove="('comment',' People were reclining in ancient days at meals.');">⁷</span> at a banquet of Rabban Gamaliel's son,<span class="x" onmousemove="('comment',' Rabban Gamaliel was the Nasi.');">⁸</span>

אמר ליה מצינו גדול ממנו ששמש (אברהם גדול ממנו ושמש) אברהם גדול הדור היה וכתוב בו (בראשית יח, ח) והוא עומד עליהם ושמא תאמרו כמלאכי השרת נדמו לו לא נדמו לו אלא לערביים ואנו לא יהא רבן גמליאל ברבי עומד ומשקה עלינו

while Rabban Gamaliel was standing over them and serving drink. On his offering a cup to R'Eliezer, he did not accept it; but when he offered it to R'Joshua, he did. Said R'Eliezer to him, 'What is this, Joshua: we are sitting, while Rabban Gamaliel is standing over us and serving drink!' 'We find that even a greater than he acted as servitor', he replied: 'Abraham was the greatest man of his age,<span class="x" onmousemove="('comment',' Lit., 'generation'.');">⁹</span>

אמר להם רבי צדוק עד מתי אתם מניחים כבודו של מקום ואתם עוסקים בכבוד הבריות הקב"ה משיב רוחות ומעלה נשיאים ומוריד מטר ומצמיח אדמה ועורך שולחן לפני כל אחד ואחד ואנו לא יהא רבן גמליאל ברבי עומד ומשקה עלינו

yet it is written of him, and he stood over them.<span class="x" onmousemove="('comment',' Gen. XVIII, 8; referring to the three angels who appeared to him by the oaks of Mamre.');">¹⁰</span> And should you say that they appeared to him as Ministering Angels - they appeared to him only as Arabs.<span class="x" onmousemove="('comment',' According to Talmudic tradition, when he bade them wash their feet (ibid. v. 4) it was because he suspected them of being Arabs, who worship the dust of their feet.');">¹¹</span> Then shall not R'Gamaliel Berabbi<span class="x" onmousemove="('comment',' Supra p. 101, n. 8.');">¹²</span>

אלא אי איתמר הכי איתמר אמר רב אשי אפילו למ"ד נשיא שמחל על כבודו כבודו מחול מלך שמחל על כבודו אין כבודו מחול שנאמר (דברים יז, טו) שום תשים עליך מלך שתהא אימתו עליך

stand over us and offer drink! Said R'Zadok unto them: 'How long will you disregard the honour of the Omnipresent and occupy yourselves with the honour of men! The Holy One, blessed be He, causeth the winds to blow,<span class="x" onmousemove="('comment',' This phrase is now liturgical, but that 'wind' is used instead of 'winds'.');">¹³</span> the vapours to ascend, the rain to fall, the earth to yield and sets a table before every one; and we - shall not R'Gamaliel Berabbi stand over us and offer drink'! - But if stated, it was thus stated: R'Ashi said: Even on the view that if a Nasi renounces his honour it is vali yet if a king renounces his honour it is not, for it is said, thou shalt surely set a king over thee,<span class="x" onmousemove="('comment',' Deut. XVII, 15.');">¹⁴</span> teaching that his authority<span class="x" onmousemove="('comment',' Lit., 'fear',');">¹⁵</span>

ת"ר (ויקרא יט, לב) מפני שיבה תקום יכול אפילו מפני זקן אשמאי ת"ל זקן ואין זקן אלא חכם שנאמר (במדבר יא, טז) אספה לי שבעים איש מזקני ישראל רבי יוסי הגלילי אומר אין זקן אלא מי שקנה חכמה שנאמר (משלי ח, כב) ה' קנני ראשית דרכו

shall be over thee.<span class="x" onmousemove="('comment',' Hence he cannot renounce the honour and reverence due to him.');">¹⁶</span> Our Rabbis taught: Thou shalt rise up before the hoary head;<span class="x" onmousemove="('comment',' Lev. XIX, 32.');">¹⁷</span> I might think, even before an aged sinner; therefore it is said, and honour the face of a zaken,<span class="x" onmousemove="('comment',' Ibid. E.V. old man.');">¹⁸</span>

יכול יעמוד מפניו ממקום רחוק ת"ל תקום והדרת לא אמרתי קימה אלא במקום שיש הידור

and 'zaken' can only refer to a Sage,<span class="x" onmousemove="('comment',' To the Rabbis one was not a Sage unless he was also upright (cf. Prov. IX, 10: The fear of the Lord is the beginning of wisdom) .');">¹⁹</span> for it is said: Gather unto me seventy men of the elders of Israel.<span class="x" onmousemove="('comment',' Num. XI, 16.');">²⁰</span> R'Jose the Galilean said: 'Zaken' [means] only he who has acquired wisdom,<span class="x" onmousemove="('comment',' Reading zaken as an abbreviation, Zeh kanah hokemah, this one has acquired wisdom.');">²¹</span>

יכול יהדרנו בממון ת"ל תקום והדרת מה קימה שאין בה חסרון כיס אף הידור שאין בו חסרון כיס יכול יעמוד מפניו מבית הכסא ומבית המרחץ ת"ל תקום והדרת לא אמרתי קימה אלא במקום שיש הידור

for it is said: The Lord possessed me [sc. wisdom personified] as the beginning of his way.<span class="x" onmousemove="('comment',' Prov. VIII, 22.');">²²</span> I might think that one might stand up before him [even] at a great distance: therefore it is written. thou shalt rise up, and thou shalt honour,<span class="x" onmousemove="('comment',' Lev. XIX, 32. The words 'thou shalt rise' are made to apply to zaken.');">²³</span>

יכול יעצים עיניו כמי שלא ראהו ת"ל תקום ויראת דבר המסור ללב נאמר בו (ויקרא יט, יד) ויראת מאלהיך

[implying], I ordered one to rise up only where it confers honour.<span class="x" onmousemove="('comment',' But no sense of being honoured is experienced when a person rises at a distance.');">²⁴</span> I might think that one must honour him with money,<span class="x" onmousemove="('comment',' I.e., by giving him money.');">²⁵</span> therefore it is written: 'thou shalt rise u and thou shalt honour': just as rising up involves no monetary loss, so does honouring also mean without monetary loss.

רבי שמעון בן אלעזר אומר מנין לזקן שלא יטריח ת"ל זקן ויראת איסי בן יהודה אומר מפני שיבה תקום אפילו כל שיבה במשמע

I might think that one must rise up before him out of a privy or a bathhouse, therefore it is written 'thou shalt rise up and thou shalt honour', [implying] I ordered to rise up only in a place where it confers honour. I might think that one may shut his eyes as though he has not seen him: therefore it is taught,. thou shalt rise up, and thou shalt fear thy God:<span class="x" onmousemove="('comment',' Ibid.');">²⁶</span>

רבי יוסי הגלילי היינו תנא קמא איכא בינייהו יניק וחכים ת"ק סבר יניק וחכים לא רבי יוסי הגלילי סבר אפילו יניק וחכים

of what is known to the heart only it is said, and thou shalt fear thy God.<span class="x" onmousemove="('comment',' Ibid. 14. Man cannot know whether he sees or not, but God does. V. B.M. (Sonc. ed.) p. 348, nn. 4, 5.');">²⁷</span> R'Simeon B'Eleazar said: How do we know that the Sage must not trouble [the people]?<span class="x" onmousemove="('comment',' He must not intentionally pass by the masses, in order that they should rise, if he has an alternative route.');">²⁸</span> From the verse,.

מ"ט דרבי יוסי הגלילי אמר לך אי ס"ד כדקאמר ת"ק א"כ נכתוב רחמנא מפני שיבה זקן תקום והדרת מ"ש דפלגינהו רחמנא למימר דהאי לאו האי והאי לאו האי ש"מ אפי' יניק וחכים

old man and thou shalt fear.<span class="x" onmousemove="('comment',' By disregarding the accents, this is read as a prohibition to the Sage.');">²⁹</span> Issi B'Judah said: Thou shalt rise up before the hoary head implies even any hoary head,<span class="x" onmousemove="('comment',' Not particularly that of a scholar.');">³⁰</span> But is not R'Jose the Galilean identical with the first Tanna? - They differ in respect to a young sage: the first Tanna holds that a young sage is not [included in the precept], whereas R'Jose the Galilean holds that he is.

ות"ק משום דבעי למיסמך זקן ויראת ותנא קמא מ"ט אי ס"ד כדקאמר רבי יוסי הגלילי א"כ נכתוב רחמנא

What is R'Jose the Galilean's reason? - He can tell you: should you think as the first Tanna asserts, if so, the All-Merciful should have written: 'Thou shalt rise up before the hoary headed zaken and honour [him]'; why did the All-Merciful divide them? To teach that the one [hoary head] is not identical with the other [zaken], and vice versa. This proves that even a young sage [is included]. And the first Tanna?<span class="x" onmousemove="('comment',' How does he explain the dividing up of the verse?');">³¹</span> - That is because it is desired to place 'old man' in proximity to 'and thou shalt fear'.<span class="x" onmousemove="('comment',' In accordance with the teaching of R. Simeon b. Eleazar.');">³²</span> Now, what is the first Tanna's reason? - Should you think as R'Jose the Galilean maintains, if so, the All-Merciful should have written,