פרשת קדושים תשי"ז - "מפני שיבה תקום והדרת פני זקן..."

§ The Sages taught with regard to the verse: “Before the hoary head you shall stand and you shall revere the face of an elder, and you shall fear your God” (Leviticus 19:32): One might have thought that it is obligatory to stand before a simple [ashmai] elder. Therefore, the verse states: “elder,” and an “elder” means nothing other than a wise man, as it is stated: “Gather unto Me seventy men of the Elders of Israel, whom you know to be the Elders of the people” (Numbers 11:16). Rabbi Yosei HaGelili says: An “elder [zaken]” means nothing other than one who has acquired wisdom. He interprets the word zaken as a contraction of the phrase zeh kanna, meaning: This one has acquired. Elsewhere the word kanna is used in reference to wisdom, as it is stated that wisdom says: “The Lord acquired me [kanani] at the beginning of His way” (Proverbs 8:22).

It is mandatory to respect every disciple of the wise even though he be not one's master, for it is said: "Thou shalt rise up before the hoary head and honor the face of the old men" (Lev. 19.32); the old man herein spoken of is, the old man who acquired wisdom. Whence-onward is the obligation to rise before him applicable? From the time he will approach within four ells until he will pass by from in the front of him.

For one who is old and distinguished in age, though not a scholar, it is obligatory to rise up; even a young scholar should rise before an old man distinguished in age; but the obligation is not to rise before him in full height, only enough to honor him. It is proper to honor with words even the aged Kuthean and to give him a leaning hand, as it is said: "Thou shalt rise up before the hoary head", the inference being that it includes all hoary heads.⁸Ibid. Baba Batra, 120a. C. G.

ויראת מאלהיך BUT THOU SHALT BE AFRAID OF THY GOD — Because in this case it is not given to human beings to know whether the intention of this man (the offender) was for the advantage or the disadvantage of the person whom he advised, and he thus might be able to evade the responsibility by saying: "I meant it for the best", Scripture therefore states with reference to him: "But thou shall be afraid of thy God" Who is cognizant of thy secret thoughts. Similarly in all actions where it is given only to the heart of him who does it to know the motive that prompts him and where other people have no insight into it, Scripture states, "But be afraid of thy God!" (Sifra, Kedoshim, Section 2 14; Bava Metzia 58b).

AND THOU SHALT HONOR THE FACE OF THE OLD — What does the term "honoring” an old man imply? That one should not sit in his seat nor contradict his statements. One might think that one is allowed to close one’s eyes as though one does not see him (the old man)! Scripture however states "but be afraid of thy God”, because in this thing it is given to the heart of him only who does the action to know the motive that prompts him for no one has an insight into this except himself, and in reference to any thing where it is given only to the heart to know, Scripture states “and thou shalt be afraid of thy God Who knows thy secret thoughts״ (Sifra, Kedoshim, Chapter 7 14; Kiddushin 32b).