Kiddushin 66

אין תלמיד חכם רשאי לעמוד מפני רבו אלא שחרית וערבית כדי שלא יהיה כבודו מרובה מכבוד שמים מיתיבי ר' שמעון בן אלעזר אומר מנין לזקן שלא יטריח ת"ל זקן ויראת

A scholar may rise before his master only morning and evening, that his glory may not exceed the glory of Heaven.<span class="x" onmousemove="('comment',' One rises only twice a day, morning and evening, in God's honour.');">¹</span> An objection is raised: R'Simeon B'Eleazar said: How do we know that a Sage must not trouble [the people]?

ואי אמרת שחרית וערבית בלבד אמאי לא ניטרח חיובא הוא אלא לאו כולי יומא לא לעולם שחרית וערבית בלבד ואפ"ה כמה דאפשר ליה לא ניטרח

From the verse: 'old man and thou shalt fear'. But if you say, morning and evening only, why should he not trouble [them]; It is an obligation! Hence it surely follows [that one must rise] all day? - No.

אמר ר' אלעזר כל ת"ח שאין עומד מפני רבו נקרא רשע ואינו מאריך ימים ותלמודו משתכח שנאמר (קהלת ח, יג) וטוב לא יהיה לרשע ולא יאריך ימים כצל אשר איננו ירא מלפני האלהים מורא זו איני יודע מהו כשהוא אומר (ויקרא יט, יד) ויראת מאלהיך הרי מורא זו קימה

After all, morning and evening only, yet even so, as far as possible, one should not trouble [the people]. R'Eleazar said: Every scholar who does not rise before his master is stigmatized as wicked, will not live long, and forget his learning, as it is said, but it shall not be well with the wicked, neither shall he prolong his days which are as a shadow, because he feareth not before God.<span class="x" onmousemove="('comment',' Ecc. VIII, 13.');">²</span>

ואימא מוראת רבית ומוראת משקלות ר' אלעזר פני פני גמר

Now, I do not know what this fear is, but when it is said, [Thou shalt rise up before the hoary head.] and fear thy God,<span class="x" onmousemove="('comment',' Lev. XIX, 32.');">³</span> then lo! fear means rising.

איבעיא להו בנו והוא רבו מהו לעמוד מפני אביו ת"ש דאמר ליה שמואל לרב יהודה שיננא קום מקמי אבוך שאני רב יחזקאל דבעל מעשים הוה דאפילו מר שמואל נמי קאים מקמיה

But perhaps it means the fear of usury and [false] weights!<span class="x" onmousemove="('comment',' For there too fear of God is mentioned: Take thou no usury of him nor increase, but fear thy God (Lev. XXV, 36) . In respect to false weights Rashi quotes, Thou shalt have a perfect and just weight (Deut. XXV, 15) , but Tosaf. observes that fear of God is not mentioned there, and ukuafn mentions the reading miksholoth , , stumbling-blocks: the reference then is to Lev. XIX, 14: thou shalt not put a stumbling-block before the blind, but fear thy God. But S. Strashun explains that there is a misprint in Rashi, and the text to be quoted is, Just balances, just weights . . shall ye have: I am the Lord your God. (Lev. XIX, 36) . 'I am the Lord your God' implies fear; cf. B.M. 61b.');">⁴</span> - R'Eleazar infers [his dictum] from the use of pene ['before'] in both cases.<span class="x" onmousemove="('comment',' But is not written In connection with usury. Though it is used in connection with the stumbling-block, yet shewing fear before God has more in common with rising before a Sage than refraining from putting a stumbling-block before the blind (Tosaf.) .');">⁵</span>

אלא מאי קאמר ליה הכי קאמר ליה זימנין דאתי מאחורי קום את מקמיה ולא תיחוש ליקרא דידי

The scholars propounded: What if his son is his teacher? Must he rise before his father? - Come and hear: For Samuel said to Rab Judah: Keen scholar!<span class="x" onmousemove="('comment',' V. supra p. 156, n. 12.');">⁶</span>

איבעיא להו בנו והוא רבו מהו שיעמוד אביו מפניו ת"ש דאמר ר' יהושע בן לוי אני איני כדי לעמוד מפני בני אלא משום כבוד בית נשיא

rise before your father!<span class="x" onmousemove="('comment',' Though Rab Judah was his father's teacher, v. supra 32a.');">⁷</span> - R'Ezekiel was different, because he had [many] good deeds to his credit, for even Mar Samuel<span class="x" onmousemove="('comment',' Samuel himself who was Rab Judah's teacher.');">⁸</span>

טעמא דאנא רביה הא איהו רבאי קאימנא מקמיה ה"ק אני איני כדי לעמוד מפני בני ואפילו הוא רבאי דהא אנא אבוה אלא משום כבוד בית נשיא

too stood up before him. Then what did he tell him?<span class="x" onmousemove="('comment',' Surely Rab Judah should have understood it himself, seeing that even his teacher rose before him.');">⁹</span>

איבעיא להו רכוב כמהלך דמי או לא אמר אביי ת"ש טמא יושב תחת האילן וטהור עומד טמא

- He said thus to him: Sometimes he may come behind me;<span class="x" onmousemove="('comment',' [MS.M.: Sometimes I may come behind him.]');">¹⁰</span> then do you stand up before him,<span class="x" onmousemove="('comment',' Though you have already risen once for me.');">¹¹</span>

טמא עומד תחת האילן וטהור יושב טהור ואם ישב הטמא הטהור טמא

and do not fear for my honour. The scholars propounded: What if his son is his teacher; must his father stand up before him? - Come and hear: For R'Joshua h.

וכן באבן המנוגעת ואמר רב נחמן בר כהן זאת אומרת רכוב כמהלך דמי ש"מ

Levi said: As for me, it is not meet that I should stand up before my son, but that the honour of the Nasi's house [demands it].<span class="x" onmousemove="('comment',' His son had married into the Nasi's family.');">¹²</span> Thus the reason is that I am his teacher:<span class="x" onmousemove="('comment',' So it is assumed.');">¹³</span>

איבעיא להו מהו לעמוד מפני ספר תורה ר' חלקיה ור' סימון ור' אלעזר אמרי קל וחומר מפני לומדיה עומדים מפניה לא כל שכן

but if he were my teacher, I would rise before him.<span class="x" onmousemove="('comment',' Even apart from his high marriage connections. [The reference is probably to his son R. Joseph; cf. B.B. 10b.]');">¹⁴</span> - [No].

ר' אלעי ור' יעקב בר זבדי הוו יתבי חליף ואזיל ר' שמעון בר אבא וקמו מקמיה אמר להו חדא דאתון חכימי ואנא חבר ועוד כלום תורה עומדת מפני לומדיה

He meant thus: As for me, it is not meet that I should stand up before my son, even if he were my teacher, seeing that I am his father, but that the honour of the Nasi's house [demands it]. The scholars propounded: Is riding the same as walking,<span class="x" onmousemove="('comment',' So that disciples must rise before their teacher when he rides past.');">¹⁵</span>

סבר לה כר' אלעזר דאמר ר' אלעזר אין ת"ח רשאי לעמוד מפני רבו בשעה שעוסק בתורה לייט עלה אביי

or not? - Said Abaye: Come and hear: If the unclean person sits under a tree and the clean person stands, he is defiled; if the unclean person stands under the tree and the clean person sits, he remains clean; but if the unclean person sat down, the clean one is defiled. And the same applies to a leprous stone.<span class="x" onmousemove="('comment',' The reference is to a leper, who defiles a clean person when both are under the same covering overhead, but only if the leper is sitting. The boughs of a tree form such a covering. The same applies to a leprous stone. (Stones too could be leprous; v. Lev. XIV, 33-48.) If a man, bearing a leprous stone, sits under a tree, he defiles a clean man standing there; but if he stands with the stone, the other remains clean.');">¹⁶</span>

(שמות לג, ח) והביטו אחרי משה עד בואו האהלה ר' אמי ור' יצחק נפחא חד אמר לגנאי וחד אמר לשבח מאן דאמר לגנאי כדאיתא מ"ד לשבח אמר חזקיה

Now, R'Nahman B'Cohen said: This proves that riding is the same as walking.<span class="x" onmousemove="('comment',' For the stone itself is always, as it were, seated on its bearer, yet it defiles only if its bearer sits down, but not if standing. This proves that the bearer only is regarded. Hence if a leper is sitting on an animal which is standing or walking, he does not cause defilement, since the bearer');">¹⁷</span> This proves it.<span class="x" onmousemove="('comment',' The same applying to the problem under discussion. ohfj');">¹⁸</span>

אמר לי ר' חנינא בריה דר' אבהו א"ר אבהו א"ר אבדימי דמן חיפא חכם עובר עומד מלפניו ד' אמות וכיון שעבר ד' אמות יושב אב ב"ד עובר עומד מלפניו מלא עיניו וכיון שעבר ד' אמות יושב נשיא עובר עומד מלפניו מלא עיניו ואינו יושב עד שישב במקומו שנאמר והביטו אחרי משה עד בואו האהלה

The scholars propounded: Must one rise before a Scroll of the Law? - R'Hilkiah, R'Simon and R'Eleazar say: It follows a fortiori: if we rise before those who study it, how much more before that itself! R'Elai and Jacob B'Zabdi were sitting when R'Simeon B'Abba passed by, whereupon they rose before him. Said he to them: [You should not have risen;] firstly, because you are Sages, whereas I am but a haber:<span class="x" onmousemove="('comment',' [A title of a non-ordained scholar in contradistinction to a Sage () , an ordained scholar. R. Simeon (Shaman) b. Abba, through one cause or another, did not succeed in obtaining his Ordination, v. Sanh. 24a.]');">¹⁹</span>

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>