ומביאו לחיי העולם הבא
and this action brings him to the life of the World-to-Come.
אמר רבי אבהו כגון אבימי ברי קיים מצות כיבוד חמשה בני סמכי הוה ליה לאבימי בחיי אביו וכי הוה אתא רבי אבהו קרי אבבא רהיט ואזיל ופתח ליה ואמר אין אין עד דמטאי התם
Rabbi Abbahu said: One such as Avimi, my son, properly fulfilled the mitzva of honoring his parents. The Gemara relates: Avimi had five sons during his father’s lifetime who were ordained to issue halakhic rulings, and he too was ordained. And yet when Rabbi Abbahu, his father, came and called at the gate to enter, Avimi would himself run and go to open the door for him. And before he arrived there, he would already say: Yes, yes, so that his father would not think that he was being ignored.
יומא חד אמר ליה אשקיין מיא אדאייתי ליה נמנם גחין קאי עליה עד דאיתער איסתייעא מילתיה ודרש אבימי (תהלים עט, א) מזמור לאסף
One day Rabbi Abbahu said to Avimi his son: Give me water to drink. Before he brought him the water, Rabbi Abbahu dozed off. Avimi bent over and stood over him until his father awoke. The performance of this mitzva aided him, i.e., as a reward God helped him in his studies, and Avimi succeeded in homiletically interpreting the psalm: “A song to Asaph” (Psalms 79).
אמר ליה רב יעקב בר אבוה לאביי כגון אנא דעד דאתינא מבי רב אבא מדלי לי כסא ואמא מזגה לי היכי איעביד א"ל מאמך קביל ומאבוך לא תקבל דכיון דבר תורה הוא חלשה דעתיה
Rav Ya’akov bar Avuh said to Abaye: With regard to one such as I, so beloved by my parents that before I return from the study hall my father brings me a cup and my mother pours for me, how should I act? Is it disrespectful to accept this honor from them? Abaye said to him: Accept it from your mother, but do not accept it from your father, as, since he is a Torah scholar he will be disheartened if his son does not show him the proper level of respect.
רבי טרפון הוה ליה ההיא אמא דכל אימת דהות בעיא למיסק לפוריא גחין וסליק לה וכל אימת דהות נחית נחתת עלויה אתא וקא משתבח בי מדרשא אמרי ליה עדיין לא הגעת לחצי כיבוד כלום זרקה ארנקי בפניך לים ולא הכלמתה
The Gemara relates: Rabbi Tarfon had a certain manner of treating his mother, that whenever she wished to ascend into her bed he would bend over and help her to ascend, and whenever she wished to descend from the bed, she would descend onto him. He came and praised himself in the study hall for performing the mitzva of honoring one’s father and mother so thoroughly. They said to him: You still have not reached even half of the honor due to her. Has it ever happened that she threw a purse into the sea in front of you, and you did not embarrass her?
רב יוסף כי הוה שמע קל כרעא דאמיה אמר איקום מקמי שכינה דאתיא אמר רבי יוחנן אשרי מי שלא חמאן רבי יוחנן כי עברתו אמו מת אביו ילדתו מתה אמו וכן אביי איני והאמר אביי אמרה לי אם ההיא מרבינתיה הואי
When Rav Yosef heard his mother’s footsteps, he would say: I will stand before the arriving Divine Presence. Rabbi Yoḥanan said: Fortunate is one who never saw his father and mother, as it is so difficult to honor them appropriately. The Gemara relates that Rabbi Yoḥanan himself never saw his parents. When his mother was pregnant with him, his father died; and when she gave birth to him, his mother died. And the same is true of Abaye. The Gemara asks: Is that so, that Abaye never saw his mother? But didn’t Abaye say on many occasions: My mother told me? The Gemara answers: That mother was actually his foster mother, not his birth mother.
רב אסי הוה ליה ההיא אמא זקינה אמרה לי' בעינא תכשיטין עבד לה בעינא גברא נייעין לך בעינא גברא דשפיר כותך שבקה ואזל לארעא דישראל
Rav Asi had an elderly mother. She said to him: I want jewelry, and he made jewelry for her. She said to him: I want a man whom I can marry, and he said to her: I will seek one for you. She said to him: I want a husband who is as handsome as you. At this point, he realized that she was senile, and that he would be unable to fulfill all her requests. Therefore, he left her and went to Eretz Yisrael.
שמע דקא אזלה אבתריה אתא לקמיה דרבי יוחנן אמר לי' מהו לצאת מארץ לחוצה לארץ א"ל אסור לקראת אמא מהו א"ל איני יודע [אתרח] פורתא הדר אתא אמר ליה אסי נתרצית לצאת המקום יחזירך לשלום
Rav Asi heard that she was following him to Eretz Yisrael. He came before Rabbi Yoḥanan and said to him: What is the halakha with regard to leaving Eretz Yisrael to go outside of Eretz Yisrael? Rabbi Yoḥanan said to him: It is prohibited. Rav Asi further asked: If one is going to greet his mother, what is the halakha? Rabbi Yoḥanan said to him: I do not know. Rav Asi waited a little while, and then came back to him. Rabbi Yoḥanan said to him: Asi, you are evidently determined to leave. May the Omnipresent return you in peace, and he said no more.
אתא לקמיה דרבי אלעזר א"ל חס ושלום דלמא מירתח רתח א"ל מאי אמר לך אמר ליה המקום יחזירך לשלום אמר ליה ואם איתא דרתח לא הוה מברך לך אדהכי והכי שמע לארונא דקאתי אמר אי ידעי לא נפקי
Rav Asi came before Rabbi Elazar, because he did not know how to interpret Rabbi Yoḥanan’s statement. He said to Rabbi Elazar: God forbid, perhaps he is angry with me that I wished to leave? Rabbi Elazar said to him: What exactly did he say to you? Rav Asi said to him: May the Omnipresent return you in peace. Rabbi Elazar said to him: If it is so that he was angry, he would not have blessed you. Rabbi Yoḥanan certainly gave you permission to leave. In the meantime, while he was traveling to meet her, Rav Asi heard that her coffin was coming, i.e., his mother had died and her coffin was being brought to Eretz Yisrael. He said: Had I known I would not have left, as after his mother’s death he was not obligated to leave Eretz Yisrael to honor her.
ת"ר מכבדו בחייו ומכבדו במותו בחייו כיצד הנשמע בדבר אביו למקום לא יאמר שלחוני בשביל עצמי מהרוני בשביל עצמי פטרוני בשביל עצמי אלא כולהו בשביל אבא
The Sages taught: One honors his father in his life and honors him in his death. How does he honor him in his life? One who goes to a place on the command of his father should not say to the people to whom he has been sent, to hurry them along: Send me on my journey on my own behalf, or: Hurry up on my own behalf, or: Allow me to take leave of this business on my own behalf. Rather, he should say all of the above in the following manner: Act in this manner on Father’s behalf, as a mark of respect for his father.
במותו כיצד היה אומר דבר שמועה מפיו לא יאמר כך אמר אבא אלא כך אמר אבא מרי הריני כפרת משכבו והני מילי תוך שנים עשר חדש מכאן ואילך אומר זכרונו לברכה לחיי העולם הבא
How does he honor him in his death? If he says a matter he heard from his father’s mouth, he should not say: So said Father. Rather, he should say: So said Father, my teacher, may I be an atonement for his resting soul. And this halakha applies within twelve months of his death. From this time onward he says: May his memory be for a blessing, for the life of the World-to-Come.
תנו רבנן חכם משנה שם אביו ושם רבו תורגמן אינו משנה לא שם אביו ולא שם רבו אבוה דמאן אילימא אבוה דמתורגמן אטו תורגמן לאו בר חיובא הוא
The Sages taught: A Sage who lectures in public must change the name of his father, i.e., when he quotes his father he should not mention him by name. And similarly, he changes the name of his teacher. The disseminator, who explains the statements of a Sage to the audience, changes neither the name of his father nor the name of his teacher. The Gemara asks: To whose father is this referring? If we say it is referring to the father of the disseminator, whom the Sage mentioned in his lecture, is that to say that the disseminator is not obligated to observe the mitzva of honoring one’s father? How can a disseminator mention his own father by name?
אלא אמר רבא שם אביו של חכם ושם רבו של חכם כי הא דמר בר רב אשי כי הוה דריש בפירקא איהו אמר אבא מרי ואמוריה אמר הכי אמר רב אשי
Rather, Rava said: This is referring to the name of the Sage’s father and the name of the Sage’s teacher. This is like that which Mar bar Rav Ashi would do, as when he would teach Torah at his regular lecture and would mention a halakha in the name of his father, Rav Ashi, he would say: So said my father, my teacher; and his disseminator would say: So said Rav Ashi. Although a son may not mention his father’s name, the disseminator of his lecture may do so.
ת"ר איזהו מורא ואיזהו כיבוד מורא לא עומד במקומו ולא יושב במקומו ולא סותר את דבריו ולא מכריעו כיבוד מאכיל ומשקה מלביש ומכסה מכניס ומוציא
The Sages taught: What is fear and what is honor? Fear of one’s father includes the following: One may not stand in his father’s fixed place, and may not sit in his place, and may not contradict his statements by expressing an opinion contrary to that of his father, and he may not choose sides when his father argues with someone else. What is considered honor? He gives his father food and drink, dresses and covers him, and brings him in and takes him out for all his household needs.
A dilemma was raised before the Sages: