The commandment to honor sages: To honor sages and to rise in front of them, as it is stated (Leviticus 19:32), “Before an elder rise” — and Onkelos translated [it as], “Before one who understands the Torah rise” — “and dignify the face of the aged (zaken).” They, may their memory be blessed, explained (Kiddushin 32b), “A zaken refers only [to] one who has acquired (shekanah) wisdom. And the reason that the verse expressed the sage with the language of “aged,” is because the young sage has seen with his wisdom that which the aged has seen from his many years.
It is from the roots of the commandment [that it is] since the main [purpose] of man being in the world is wisdom, so that he can recognize his Creator. Therefore, it is fitting to honor someone who has attained it; and through this, others will be aroused to it. And from this root, Isi ben Yehudah explained in the Gemara in Kiddushin that even a simple aged one — meaning to say that is not wise — is included in this commandment, such that it is fitting to honor him. Because from his many years, he saw and understood some of the works of God and his wonders. And as a result of this, he is fit for honor. And that is what Rabbi Yochanan said there in Kiddushin, “The law is like Eesi ben Yehudah”; and that which they said (Sanhedrin 85a) [that it is] on condition that he is not a man of sins; as if so, he has prevented himself from honor.
From the laws of the commandment is that which they, may their memory be blessed, said that there is no need to say that someone who is not a sage is obligated in the honor of a sage, but rather even a sage is obligated in the honor of [another] sage; as they, may their memory be blessed, said (Bava Metzia 33a), “The Torah scholars in Babylonia get up for one another.” And that which they also elucidated that with the honor of a teacher upon his student, there is a great addition upon the honor that he is obligated to any other sage. And they emphasized this to the point that they said (Avot 4:12) “The reverence of your teacher [should be] like the reverence of Heaven.” And in the explanation, they said [between] his father and his teacher, his teacher has precedence in honor, in a lost object, in a load and in captivity. But if his father was a sage — even though he was not equivalent to his teacher — his father has precedence. And in the chapter [entitled] Chelek (Sanhedrin 110a), they said, “Anyone who disagrees with his teacher is as if he disagrees with the Divine Presence, as it is stated (Numbers 26:9), ‘in their quarreling with the Lord.’” And they spoke at much length about this matter there.
And that which they, may their memory be blessed, said (Kiddushin 31b) about the awe of his teacher, that he should not sit in his place, and not sustain his words, not contradict his words and never make a ruling in front of him — and even if he is within twelve mil of him, it is forbidden to make a ruling. And how should he stop him if he saw him transgressing words of the Torah; the distinction between his primary teacher — meaning to say, that most of his wisdom is from him — and a teacher that the majority of his wisdom is not from him; from when is he obligated to stand in front of his teacher, and in front of another sage; in which place and in which way is he exempt from rising; and the rest of the many details of these matters are in Kiddushin in the first chapter and in other places. (See Tur, Yoreh Deah 244.)
And likewise from the laws of the commandment are matters from which the sages are exempted from the angle of their honor and awe — such as building and digging for the country and similar to them; and likewise taxes that the kings impose on the people of the land, whether it is a tax that is fixed on all of the people of the city together (as a lump sum) or whether it is fixed on each and every man or whether it is not fixed at all. They are exempt from all of this, as it is stated (Hoshea 8:10), “Though they have hired among the nations, now I will gather them, and they will begin to be diminished by reason of the burden of kings and princes” (which is understood regarding this in Bava Batra 8a, “If all learn [Torah], I will gather them already now; and if only a few, they will be excused from the burden imposed by kings and princes”).
And [it] is practiced in every place and at all times by males and females. And one who transgresses it has violated a positive commandment and his punishment is great, since this is a strong pillar in the religion.
מִצְוַת כִּבּוּד חֲכָמִים – לְכַבֵּד הַחֲכָמִים וְלָקוּם מִפְּנֵיהֶם שֶׁנֶּאֱמַר (ויקרא יט לב) מִפְּנֵי שֵׂיבָה תָּקוּם. וְתִרְגֵּם אוּנְקְלוֹס: מִן קָדַם דְּסָבַר בְּאוֹרָיְתָא תָּקוּם. וְהָדַרְתָּ פְּנֵי זָקֵן פֵּרְשׁוּ זִכְרוֹנָם לִבְרָכָה (קידושין לב, ב) אֵין זָקֵן אֶלָּא מִי שֶׁקָּנָה חָכְמָה, וְזֶה שֶׁהוֹצִיא הַכָּתוּב הֶחָכָם בִּלְשׁוֹן זָקֵן, הַטַּעַם מִפְּנֵי שֶׁהַבָּחוּר הֶחָכָם רָאָה בְּחָכְמָתוֹ מַה שֶּׁרָאָה הַזָּקֵן בְּרֹב שָׁנָיו.
The commandment to honor sages: To honor sages and to rise in front of them, as it is stated (Leviticus 19:32), “Before an elder rise” — and Onkelos translated [it as], “Before one who understands the Torah rise” — “and dignify the face of the aged (zaken).” They, may their memory be blessed, explained (Kiddushin 32b), “A zaken refers only [to] one who has acquired (shekanah) wisdom. And the reason that the verse expressed the sage with the language of “aged,” is because the young sage has seen with his wisdom that which the aged has seen from his many years.
מִשָּׁרְשֵׁי הַמִּצְוָה. לְפִי שֶׁעִקַּר הֱיוֹת אָדָם נִבְרָא בָּעוֹלָם הוּא מִפְּנֵי הַחָכְמָה, כְּדֵי שֶׁיַּכִּיר בּוֹרְאוֹ, עַל כֵּן רָאוּי לִבְנֵי אָדָם לְכַבֵּד מִי שֶׁהִשִּׂיג אוֹתָהּ, וּמִתּוֹךְ כָּךְ יִתְעוֹרְרוּ הָאֲחֵרִים עָלֶיהָ. וּמִזֶּה הַשֹּׁרֶשׁ פֵּרֵשׁ אִיסִי בֶּן יְהוּדָה בַּגְּמָרָא בְּקִדּוּשִׁין שֶׁאֲפִלּוּ זָקֵן אַשְׁמַאי, כְּלוֹמַר שֶׁאֵינוֹ חָכָם, הוּא בִּכְלַל הַמִּצְוָה שֶׁרָאוּי לְכַבְּדוֹ, מִפְּנֵי שֶׁבְּרֹב שָׁנָיו רָאָה וְהֵבִין קְצָת בְּמַעֲשֵׂי הַשֵּׁם וְנִפְלְאוֹתָיו, וּמִתּוֹךְ כָּךְ רָאוּי לְכָבוֹד, וְהַיְנוּ דַּאֲמַר רַבִּי יוֹחָנָן שָׁם בְּקִדּוּשִׁין הֲלָכָה כְּאִיסִי בֶּן יְהוּדָה, וְזֶה שֶׁאָמְרוּ (סנהדרין פה, א) בִּתְנַאי שֶׁלֹּא יִהְיֶה בַּעַל עֲבֵרוֹת, שֶׁאִם כֵּן מָנַע עַצְמוֹ מִכָּבוֹד.
It is from the roots of the commandment [that it is] since the main [purpose] of man being in the world is wisdom, so that he can recognize his Creator. Therefore, it is fitting to honor someone who has attained it; and through this, others will be aroused to it. And from this root, Isi ben Yehudah explained in the Gemara in Kiddushin that even a simple aged one — meaning to say that is not wise — is included in this commandment, such that it is fitting to honor him. Because from his many years, he saw and understood some of the works of God and his wonders. And as a result of this, he is fit for honor. And that is what Rabbi Yochanan said there in Kiddushin, “The law is like Eesi ben Yehudah”; and that which they said (Sanhedrin 85a) [that it is] on condition that he is not a man of sins; as if so, he has prevented himself from honor.
מִדִּינֵי הַמִּצְוָה. מָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה, שֶׁאֵין צָרִיךְ לוֹמַר שֶׁמִּי שֶׁאֵינוֹ חָכָם חַיָּב בִּכְבוֹד הֶחָכָם, אֶלָּא אֲפִלּוּ הֶחָכָם חַיָּב בִּכְבוֹד הֶחָכָם, כְּמוֹ שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (ב"מ לג, א) תַּלְמִידֵי חֲכָמִים שֶׁבְּבָבֶל עוֹמְדִים זֶה מִפְּנֵי זֶה. וּמָה שֶׁבֵּאֲרוּ גַּם כֵּן כִּי בִּכְבוֹד הָרַב עַל הַתַּלְמִיד יֵשׁ תּוֹסֶפֶת גָּדוֹל עַל הַכָּבוֹד שֶׁחַיָּב לְכָל חָכָם אַחֵר, וְהִפְלִיגוּ בָּזֶה עַד שֶׁאָמְרוּ (אבות דטו) מוֹרָא רַבָּךְ כְּמוֹרָא שָׁמַיִם. וּבְבֵאוּר אָמְרוּ אָבִיו וְרַבּוֹ, רַבּוֹ קוֹדֵם בְּכִבּוּד וּבַאֲבֵדָה וּבְמַשָּׂא וּבְשִׁבְיָה, אֲבָל אִם הָיָה אָבִיו חָכָם, אַף עַל פִּי שֶׁאֵינוֹ שָׁקוּל כְּרַבּוֹ אָבִיו קוֹדֵם. וּבְפֶרֶק חֵלֶק (סנהדרין קי, א) אָמְרוּ כָּל הַחוֹלֵק עַל רַבּוֹ כְּחוֹלֵק עַל הַשְּׁכִינָה, שֶׁנֶּאֱמַר (במדבר כו ט) בְּהַצּוֹתָם עַל יְיָ. וְשָׁם הֶאֱרִיכוּ בָּעִנְיָן הַרְבֵּה.
From the laws of the commandment is that which they, may their memory be blessed, said that there is no need to say that someone who is not a sage is obligated in the honor of a sage, but rather even a sage is obligated in the honor of [another] sage; as they, may their memory be blessed, said (Bava Metzia 33a), “The Torah scholars in Babylonia get up for one another.” And that which they also elucidated that with the honor of a teacher upon his student, there is a great addition upon the honor that he is obligated to any other sage. And they emphasized this to the point that they said (Avot 4:12) “The reverence of your teacher [should be] like the reverence of Heaven.” And in the explanation, they said [between] his father and his teacher, his teacher has precedence in honor, in a lost object, in a load and in captivity. But if his father was a sage — even though he was not equivalent to his teacher — his father has precedence. And in the chapter [entitled] Chelek (Sanhedrin 110a), they said, “Anyone who disagrees with his teacher is as if he disagrees with the Divine Presence, as it is stated (Numbers 26:9), ‘in their quarreling with the Lord.’” And they spoke at much length about this matter there.
וּמָה שֶׁאָמְרוּ זִכְרוֹנָם לִבְרָכָה (קידושין לא, ב), בְּמוֹרָאַת רַבּוֹ, שֶׁלֹּא יֵשֵׁב בִּמְקוֹמוֹ וְלֹא יַכְרִיעַ דְּבָרָיו וְלֹא יִסְתֹּר דְּבָרָיו וְלֹא יוֹרֶה בְּפָנָיו לְעוֹלָם, וַאֲפִלּוּ תּוֹךְ שְׁנֵים עָשָׂר מִיל עִמּוֹ אָסוּר לְהוֹרוֹת, וְאִם רָאָהוּ עוֹבֵר עַל דִּבְרֵי תוֹרָה, כֵּיצַד יִמְנָעֶנּוּ? וְהַחִלּוּק שֶׁבֵּין רַבּוֹ מֻבְהָק, כְּלוֹמַר שֶׁרֹב חָכְמָתוֹ מִמֶּנּוּ, לְרַבּוֹ שֶׁאֵין רֹב חָכְמָתוֹ מִמֶּנּוּ, וּמֵאֵימָתַי חַיָּב לַעֲמֹד מִפְּנֵי רַבּוֹ וּמִפְּנֵי חָכָם אַחֵר, וּבְאֵי זֶה מָקוֹם וּבְאֵי זֶה עִנְיָן פָּטוּר מִן הַקִּימָה. וְיֶתֶר רֻבֵּי פְּרָטֵי עִנְיָנִים אֵלֶּה בְּקִדּוּשִׁין פֶּרֶק רִאשׁוֹן וּבִמְקוֹמוֹת אֲחֵרִים [יו"ד סי' רמד].
And that which they, may their memory be blessed, said (Kiddushin 31b) about the awe of his teacher, that he should not sit in his place, and not sustain his words, not contradict his words and never make a ruling in front of him — and even if he is within twelve mil of him, it is forbidden to make a ruling. And how should he stop him if he saw him transgressing words of the Torah; the distinction between his primary teacher — meaning to say, that most of his wisdom is from him — and a teacher that the majority of his wisdom is not from him; from when is he obligated to stand in front of his teacher, and in front of another sage; in which place and in which way is he exempt from rising; and the rest of the many details of these matters are in Kiddushin in the first chapter and in other places. (See Tur, Yoreh Deah 244.)
וְכֵן מִדִּינֵי הַמִּצְוָה הָעִנְיָנִים שֶׁפְּטוּרִין מֵהֶן הַחֲכָמִים מִצַּד כְּבוֹדָם וּמוֹרָאָם, כְּגוֹן בִּנְיָנִים וַחֲפִירוֹת הַמְּדִינָה וְכַיֹּצֵא בָּהֶן, וְכֵן הַמִּסִּין שֶׁמַּטִּילִין הַמְּלָכִים עַל אַנְשֵׁי הָאָרֶץ, בֵּין מַס שֶׁהוּא קָצוּב עַל כָּל בְּנֵי הָעִיר יַחַד אוֹ שֶׁהוּא קָצוּב עַל כָּל אִישׁ וָאִישׁ אוֹ שֶׁאֵינוֹ קָצוּב כְּלָל, מִכָּל זֶה הֵם פְּטוּרִים, שֶׁנֶּאֱמַר (הושע ח י) גַּם כִּי יִתְנוּ בַגּוֹיִם עַתָּה אֲקַבְּצֵם וַיָּחֵלּוּ מְעָט מִמַּשָּׂא מֶלֶךְ וְשָׂרִים.
And likewise from the laws of the commandment are matters from which the sages are exempted from the angle of their honor and awe — such as building and digging for the country and similar to them; and likewise taxes that the kings impose on the people of the land, whether it is a tax that is fixed on all of the people of the city together (as a lump sum) or whether it is fixed on each and every man or whether it is not fixed at all. They are exempt from all of this, as it is stated (Hoshea 8:10), “Though they have hired among the nations, now I will gather them, and they will begin to be diminished by reason of the burden of kings and princes” (which is understood regarding this in Bava Batra 8a, “If all learn [Torah], I will gather them already now; and if only a few, they will be excused from the burden imposed by kings and princes”).
וְנוֹהֶגֶת בְּכָל מָקוֹם וּבְכָל זְמַן בִּזְכָרִים וּנְקֵבוֹת. וְהָעוֹבֵר עָלֶיהָ בִּטֵּל עֲשֵׂה וְעָנְשׁוֹ גָּדוֹל, לְמַעַן כִּי זֶה יְסוֹד חָזָק בַּדָּת.
And [it] is practiced in every place and at all times by males and females. And one who transgresses it has violated a positive commandment and his punishment is great, since this is a strong pillar in the religion.