Midrasch zu Wajikra 19:3

YEBAMOTH (Fol. 6) We are taught in a Baraitha [concerning the passage] (Lev. 19, 3) Ye shall fear, every man his mother and his father, etc. One might assume that if his father should tell him to defile himself, or not to restore, [a lost article to its owner], that he is to obey his order [even though it is contrary to the law]. It therefore says, ye shall fear every man his mother and his father, and My Sabbaths ye shall keep; I am the Lord: ye all are obliged to honor Me. We are taught: One might assume that the building of the Temple should supersede the Sabbath. But the passage reads (Ib., ib. 30) My Sabbaths shall ye keep and My sanctuary shall ye reverence; i.e., ye all are obliged to preserve My honor. We are taught: One might assume that the above fear refers to the sanctuary itself. It therefore says (Ib.) My Sabbaths shall ye keep, and My sanctuary shall ye fear. In connection with the Sabbath, we find the word Shmira (keep), and in connection with the sanctuary, we find the word Mora (fear). Just as the word Schmira (keep) used in connection with the Sabbath (Ib. b.) should not be construed to mean that one should fear the Sabbath, but rather Him who commanded concerning the Sabbath (God), so also does the word Mora (fear), used in connection with the sanctuary, not apply to the fear of the sanctuary, but the One who commanded concerning the sanctuary. What do we understand by fearing the sanctury? One must not enter the Temple-mound with his staff, nor wearing his shoes, nor with his purse, nor with dust on his feet; and one must not use it as a short cut in his way, nor spit on the ground of the Temple-mound. The last is deduced by the syllogism. From this I could only prove when the Temple was in existence. Whence do we infer that such is the law even after the Temple's destruction? It therefore says: My Sabbaths shall ye keep, and My sanctuary shall ye reverence; i.e., just as the word Shmira (keep) used in connection with the Sabbath is everlasting, so also is the word Mora (fear) used in connection with the Sanctuary everlasting.

Variantly: "to Moses and to Aaron": I might think that the one who takes precedence in the verse takes precedence in the act. It is, therefore, written (Exodus 6:26) "It is Aaron and Moses" — Both are equal. Similarly, (Genesis 1:1) "In the beginning G d created the heavens and the earth": I might think that what takes precedence in the verse took precedence in creation. It is, therefore, written (Genesis 2:4) "on the day that the L rd G d made earth and heaven" — They were both created together. Similarly, (Exodus 3:6) "I am the G d of your father, the G d of Abraham, the G d of Isaac, and the G d of Jacob." I might think that whoever comes first in the verse comes first in importance. It is, therefore, written (Leviticus 26:42) "Then I will remember My covenant with Jacob, and also My covenant with Isaac, and also My covenant with Abraham will I remember" — to teach that all three are of equal importance. Similarly, (Exodus 20:12) "Honor your father and your mother." (Leviticus 19:3) "A man, his mother and his father shall you fear." — Both are of equal importance.

Our Rabbis were taught: It is said (Ex. 20, 12) Honor thy father and thy mother, and again it is said (Pr. 3, 9) Honor the Lord with thy wealth; Scripture compares the honor of father and mother unto the honor of Heaven. Again it is said (Lev. 19, 3) Ye shall fear every man, his mother and his father; and again it is said (Deut. 10, 20) The Lord thy God shalt thou fear; Scripture compares the fear of father and mother unto the fear of Heaven. Agam it is said (Ex. 21, 17) And he that curses his father or his mother shall surely he put to death; and it is said (Lev. 24, 15) Whosoever curseth his God shall hear sin. Scripture compares here the blasphemy of father and mother unto that of Heaven. However, as far as beating is concerned the comparison is impossible; and so also should it be according to the logic of law; for these three — Heaven, father and mother — are partner in the child.