Kiddushin 65

מפני שיבה תקום והדרת תקום והדרת פני זקן ומדלא כתב הכי ש"מ חד הוא

'Thou shalt rise up before and honour the hoary head; thou shalt rise up before and honour the ol And since It is not written thus, it follows that they are identical.<span class="x" onmousemove="('comment',' Hence one must actually be old in addition to learned.');">¹</span> The Master said: 'I might think that one must honour him with money, therefore it is written: "thou shalt rrise up and thou shalt honourð: just as rising up involves no monetary loss, so does honouring al without monetary loss.' But is there no monetary loss involved in rising?

אמר מר יכול יהדרנו בממון ת"ל תקום והדרת מה קימה שאין בה חסרון כיס אף הידור שאין בו חסרון כיס וקימה לית בה חסרון כיס מי לא עסקינן דקא נקיב מרגניתא אדהכי והכי קאים מקמיה ובטיל ממלאכתו

Does it not refer [even] to him who is piercing pearls,<span class="x" onmousemove="('comment',' For stringing together.');">²</span> and whilst he rises up before him he is disturbed from his work?<span class="x" onmousemove="('comment',' And piercing pearls (or perhaps diamond cutting) being highly paid work, this involves a monetary loss.');">³</span> - But rising is compared to honouring: just as honouring involves no cessation of work,<span class="x" onmousemove="('comment',' Honouring implies to shew respect, speak with reverence, but not to cease from work.');">⁴</span>

אלא אקיש קימה להידור מה הידור שאין בו ביטול אף קימה שאין בה ביטול ואקיש נמי הידור לקימה מה קימה שאין בה חסרון כיס אף הידור שאין בו חסרון כיס מכאן אמרו אין בעלי אומניות רשאין לעמוד מפני תלמידי חכמים בשעה שעוסקין במלאכתם

so rising too means such as involves no cessation of work. And honouring is compared to rising too: just as rising involves no monetary loss,<span class="x" onmousemove="('comment',' Since it does not, as just stated, involve cessation of work.');">⁵</span> so honouring means such as involves no monetary loss.

ולא והתנן כל בעלי אומניות עומדים מפניהם ושואלים בשלומם ואומרים להם אחינו אנשי מקום פלוני בואכם לשלום א"ר יוחנן מפניהם עומדים מפני תלמידי חכמים אין עומדים

Hence it was said: Artisans may not rise<span class="x" onmousemove="('comment',' This refers either to employees, in which case they may not rise up, since their time is not their own; or to men engaged on their own work, so that the passage must be translated, . . need not (Tosaf.) .');">⁶</span> before scholars whilst engaged in their work. Must they not?

אמר רבי יוסי בר אבין בוא וראה כמה חביבה מצוה בשעתה שהרי מפניהם עומדים מפני תלמידי חכמים אין עומדים ודלמא שאני התם דא"כ אתה מכשילן לעתיד לבא

But we learnt: All artisans rise before them, give them greeting,<span class="x" onmousemove="('comment',' Lit., 'enquire after their welfare'.');">⁷</span> and exclaim to them, 'Our brethren, men of such and such a place, enter in peace.'<span class="x" onmousemove="('comment',' This refers to those who brought their first fruits to the Temple, who were thus greeted by the workers in Jerusalem, v. Bik. III, 3.');">⁸</span> - Said R'Johanan: Before them they must stand up, yet before scholars they may not.

אמר מר יכול יעמוד מפניו מבית הכסא ומבית המרחץ ולא והא ר' חייא הוה יתיב בי מסחותא וחליף ואזיל רבי שמעון בר רבי ולא קם מקמיה ואיקפד ואתא אמר ליה לאבוה שני חומשים שניתי לו בספר תהלים ולא עמד מפני

R'Jose B'Abin said: Come and see how beloved a precept is in its time;<span class="x" onmousemove="('comment',' I.e., when it is being performed.');">⁹</span> for behold, they rose up before them, yet not before scholars. But perhaps it is different there, for otherwise you may cause them to offend in the future!<span class="x" onmousemove="('comment',' If they are not shewn honour they may resent it, saying: 'They hold us of no account', and so not come again.');">¹⁰</span>

ותו בר קפרא ואמרי לה ר' שמואל בר ר' יוסי הוה יתיב בי מסחותא על ואזיל ר' שמעון בר רבי ולא קם מקמיה ואיקפד ואתא א"ל לאבוה שני שלישי שליש שניתי לו בתורת כהנים ולא עמד מפני ואמר לו שמא בהן יושב ומהרהר

The Master said: 'I might think that one must rise up before him out of a privy or a bath-house.' Is it then not so? But R'Hiyya was sitting in a bath-house, when R'Simeon son of Rabbi passed by, but he did not rise before him, whereat he was offended and went and complained to his father, 'I taught him two-fifths of the Book of Psalms,<span class="x" onmousemove="('comment',' So Rashi. Tosaf.: Two books of the five into which it may be divided, viz., Chs. I-XLI, XLII-LXXII, LXXIII-LXXXIX, XC-CVI, CVII-CL. Each of these divisions end with 'amen,' except the last, which marks the end of the book as a whole, ohbvf ,ru,');">¹¹</span>

טעמא דבהן יושב ומהרהר הא לאו הכי לא

yet he did not rise up before me!' It also happened that Bar Kappara - others state, R'Ishmael son of R'Jose - was sitting in a bath-house, when R'Simeon B'Rabbi entered and passed by, yet he did not rise before him. Thereat he was offended and went and complained to his father.' I taught him two-thirds of a third of "The Law of Priests".'<span class="x" onmousemove="('comment',' . The Midrashic exposition of Leviticus, so called because many of its laws refer to priests. It was presumably divided into three sections, and he had taught him two-thirds of one of these. - The work is also known as the Sifra. [Albeck, Untersuchungen uber die ohbvf ,ru, halakischen Midraschim, p. 89, n. 1, however, questions this identification, but regards the as denoting the book of Leviticus itself.]');">¹²</span>

לא קשיא הא בבתי גואי הא בבתי בראי

Said he to him, 'perhaps he was sitting and meditating thereon'.<span class="x" onmousemove="('comment',' And failed to notice you.');">¹³</span> Thus, it is only because he might have been sitting and meditating thereon; but otherwise, it would not be [excusable]? - There is no difficulty: the one refers to the inner chambers, the other to the outer chambers.<span class="x" onmousemove="('comment',' In the inner chambers men are nude, and so exempt: in the outer they are clothed, and must pay their usual respects.');">¹⁴</span> That is logical too.

ה"נ מסתברא דאמר רבה בר בר חנה אמר ר' יוחנן בכל מקום מותר להרהר חוץ מבית המרחץ ומבית הכסא דילמא לאונסיה שאני

For Rabbah B'Bar Hanah said: One may meditate [on learning] everywhere except at the baths and in a privy.<span class="x" onmousemove="('comment',' Since the Rabbi suggested that they might have been meditating on their studies, they must have been in the outer chamber,');">¹⁵</span> [That however does not follow:] maybe it is different when [done] involuntarily.<span class="x" onmousemove="('comment',' They may have been in the inner chamber, yet involuntarily their thoughts wandered to their studies - not an unlikely supposition of men to whom the study of the Torah was one of the most vital objects in life.');">¹⁶</span> 'I might think one may shut his eyes as though he has not seen him.'

יכול יעצים עיניו כמי שלא ראהו אטו ברשיעי עסקינן

Are we then dealing with the wicked! - But [say thus:] I might think that one may shut his eyes before the obligation arises,<span class="x" onmousemove="('comment',' I.e., if he knows that the Sage is coming his way, but he has not arrived yet.');">¹⁷</span> so that when it does, he will not see him that he should stand up before him; therefore it is stated: 'thou shalt rise up and thou shalt fear'. A Tanna taught: Which rising up shews honour?

אלא יכול יעצים עיניו מקמי דלימטיה זמן חיובא דכי מטא זמן חיובא הא לא חזי ליה דקאים מקמיה ת"ל תקום ויראת

Say, that is four cubits.<span class="x" onmousemove="('comment',' When the Sage comes within four cubits of him he must rise, for then it is evident that he is rising in his honour.');">¹⁸</span> Said Abaye: That was said only of one who is not his distinguished teacher;<span class="x" onmousemove="('comment',' I.e., either a greater scholar than himself, even if he has never studied under him, or one of his own rank from whom he has learnt something, but not the greater part of his knowledge. Tosaf. Ri.');">¹⁹</span> but as for his teacher par excellence,<span class="x" onmousemove="('comment',' His principal teacher.');">²⁰</span>

תנא איזוהי קימה שיש בה הידור הוי אומר זה ד' אמות אמר אביי לא אמרן אלא ברבו שאינו מובהק אבל ברבו המובהק מלא עיניו

as far as his eyes reach.<span class="x" onmousemove="('comment',' As soon as he comes into sight he must rise. thdx thbx thba thbua');">²¹</span> Abaye used to rise as soon as he saw the ear of R'Joseph's ass approaching. Abaye was riding an ass, making his way on the bank of the River Sagya.<span class="x" onmousemove="('comment',' Obermeyer. p. 225 suggests that is a corruption for , or more correctly or , an important canal passing Pumbeditha and joining the Euphrates with the Tigris.');">²²</span>

אביי מכי הוה חזי ליה לאודניה דחמרא דרב יוסף דאתי הוה קאים אביי הוה רכיב חמרא וקא מסגי אגודא דנהר סגיא יתיב רב משרשיא ורבנן באידך גיסא ולא קמו מקמיה אמר להו ולאו רב מובהק אנא אמרו ליה לאו אדעתין:

Now, R'Mesharsheya and other scholars were sitting on the opposite bank, and they did not rise before him. Thereupon he expostulated with them: 'Am I not your teacher par excellence!' 'It was thoughtlessness on our part, replied they to him. R'Simeon B'Eleazar said: How do we know that the Sage must not trouble [the people]?

ר' שמעון בן אלעזר אומר מנין לזקן שלא יטריח ת"ל זקן ויראת אמר אביי נקטינן דאי מקיף חיי אביי מקיף רבי זירא מקיף

From the verse: "old man and thou shalt fear".' Abaye said: We have it [on tradition] that if he [the Sage] takes a circuitous route,<span class="x" onmousemove="('comment',' So as to avoid the assembly and save them the trouble of rising.');">²³</span> he will live [long].

רבינא הוה יתיב קמיה דר' ירמיה מדיפתי חלף ההוא גברא קמיה ולא מיכסי רישא אמר כמה חציף הא גברא א"ל דלמא ממתא מחסיא ניהו דגיסי בה רבנן

Abaye took a circuitous route. R'Zera did likewise. Rabina was sitting before R'Jeremiah of Difti<span class="x" onmousemove="('comment',' Obermeyer, p. 197 conjectures that this is identical with Dibtha, in the neighbourhood of Wasit, north of Harpania.');">²⁴</span>

איסי בן יהודה אומר מפני שיבה תקום ואפילו כל שיבה במשמע אמר ר' יוחנן הלכה כאיסי בן יהודה ר' יוחנן הוה קאי מקמי סבי דארמאי אמר כמה הרפתקי עדו עלייהו דהני רבא מיקם לא קאי הידור עבד להו

when a certain man passed by without covering his head.<span class="x" onmousemove="('comment',' As a sign of respect; on headcovering v. supra 29b.');">²⁵</span> How impudent is that man! he exclaimed. Said he to him: Perhaps he is from the town of Mehasia,<span class="x" onmousemove="('comment',' A town near Sura on the Euphrates.');">²⁶</span>

אביי יהיב ידא לסבי רבא משדר שלוחיה רב נחמן משדר גוזאי אמר אי לאו תורה כמה נחמן בר אבא איכא בשוקא

where scholars are very common.<span class="x" onmousemove="('comment',' There are so many, and they are met with so frequently, that the inhabitants fail to shew them proper respect. [Rashi's text reads: who are familiar with the Rabbis.]');">²⁷</span> 'Issi B'Judah said: "Thou shalt rise up before the hoary head" implies even any hoary head.' R'Johanan said: The halachah is as Issi B'Judah.

א"ר אייבו אמר ר' ינאי

R'Johanan used to rise before the heathen<span class="x" onmousemove="('comment',' Lit., 'Aramean'.');">²⁸</span> aged, saying: 'How many troubles have passed over these!' Raba would not rise up, yet he shewed them respect.<span class="x" onmousemove="('comment',' In speech.');">²⁹</span> Abaye used to give his hand to the aged. Raba sent his messengers.<span class="x" onmousemove="('comment',' To help up the aged. tbt hf tct rc');">³⁰</span> R'Nahman sent his guardsmen, [for] he said: 'But for the Torah, how many Nahman B'Abba<span class="x" onmousemove="('comment',' [Read with MS.M., ,' 'like me', instead of , 'b. Abba'.]');">³¹</span> are there in the market place!'<span class="x" onmousemove="('comment',' I.e., his pre-eminence was due solely to his learning, and therefore it was not meet that he himself should help up the aged.');">³²</span> R'Aibu said in R'Jannai's name: