Midrasch zu Wajikra 19:32

(Ib. b) R. Ibbu said in the name of R. Jannai: "A scholar is not permitted to stand up out of respect for his teacher, more than [once] in the morning and [once] in the evening — so that his teacher's honor should not exceed the honor given Heaven." R. Elazar said: "Every scholar who does not stand up before his teacher [as a token of respect] is to be called wicked, and he will not live long; he will also forget his learning, as it is said (Ecc. 8, 13) And that it will not be well with the wicked, and that it will not endure many days, like the shadow; because he is not afraid of God. The meaning of the word afraid as used here is not understood, but when we find the passage (Lev. 19, 32) Thou rise up and thou shalt be afraid, we understand that the word afraid refers to standing up [before a teacher]."

“Gone from the daughter of Zion is all her splendor. Her princes are like deer that have not found pasture; they went powerless before the pursuer” (Lamentations 1:6)
“Gone from the daughter [mibat] of Zion.” Min bat is written. Rabbi Aḥa said: We have one fine portion; that is the Holy One blessed be He, as it is written in His regard: “The Lord is my lot [menat ḥelki] and my portion” (Psalms 16:5). “All its splendor,” this is the Holy One blessed be He, as it is stated: “You are clothed in glory and splendor” (Psalms 104:1).¹¹⁹Thus, when the children were exiled (Lamentations 1:5), God was exiled too, as it were, as implied in Lamentations 1:6. Alternatively, “all its splendor,” this is the Sanhedrin, as it is written: “Might and splendor are her garments” (Proverbs 31:25).¹²⁰This is stated regarding the Torah. Since it is the Sanhedrin who interpret the Torah and translates it into practical terms, they are the ones who clothe Torah in glory and splendor. The term splendor in Lamentations can therefore also be interpreted as referring to the Sanhedrin. Alternatively, “all its splendor [hadarah],” these are Torah scholars, as it is written: “You shall rise before the aged and honor [vehadarta] the presence of a sage” (Leviticus 19:32). Alternatively, “all its splendor,” these are the priestly watches, as it is written: “Praising with the splendor of holiness” (II Chronicles 20:21).
Alternatively, “all its splendor,” these are the children. Rabbi Yehuda said: Come and see how dear children are before the Holy One blessed be He. The Sanhedrin was exiled, but the Divine Presence was not exiled with them. The priestly watches were exiled, but the Divine Presence was not exiled with them. When the children were exiled, the Divine Presence was exiled with them. That is what is written: “Her infants are led into captivity before the adversary.” Immediately, “gone from the daughter of Zion is all her splendor.”
“Her princes are like deer [that have not found pasture].”¹²¹Pasture is typically associated with sheep, not deer. Rabbi Yehuda said: When they are soft they are likened to sheep, as it is stated: “The sheep will graze as in their pasture” (Isaiah 5:17). When they are rigid they are likened to deer, as it is stated: “Her princes are like deer.”
Rabbi Simon in the name of Rabbi Shimon bar Abba and Rabbi Shimon ben Lakish in the name of Rabbi Yehoshua [said]: Just as these deer turn their faces away from one another during a heat wave,¹²²They race directly to a water source with no consideration for any other deer. so too the prominent among Israel would see a matter of transgression and would turn their faces away from it. The Holy One blessed be He said to them: ‘A time will come when I will do so to you.’
“They went powerless before the pursuer.” Rabbi Azarya said in the name of Rabbi Yehuda ben Rabbi Simon: When Israel performs the will of the Omnipresent, they add strength to the power on high, just as it says: “With God we will triumph” (Psalms 60:14). When Israel does not perform the will of the Omnipresent, they, as it were, exhaust the great power on high, as it is written: “You abandoned the Rock that begot you” (Deuteronomy 32:18). Rabbi Yehuda ben Rabbi Simon [said] in the name of Rabbi Levi ben Rabbi Tarfon: When Israel performs the will of the Holy One blessed be He, they add strength to the power on high, just as it says: “Now, please, let the power of the Lord be great” (Numbers 14:17). When Israel does not perform the will of the Holy One blessed be He, they, as it were, exhaust the great power on high, and they, too, go “powerless before the pursuer.”
Rabbi Huna, Rabbi Aḥa, and Rabbi Simon in the name of Rabbi Shimon ben Lakish, and the Rabbis in the name of Rabbi Ḥanina: A person would say to his counterpart in Jerusalem: ‘Read one Bible column to me,’ and he would say to him: ‘I do not have the strength.’ ‘Teach me one chapter of Mishna,” and he would say to him: ‘I do not have the strength.’ The Holy One blessed be He said to them: ‘A time will come and I will do so to you.’
“They went powerless before the pursuer [rodef].” Rabbi Aḥa said: Just as Israel was exiled only by a full-fledged pursuer, so, they will be redeemed only with a full-fledged redeemer, as it is written: “A redeemer [goel] will come to Zion” (Isaiah 59:20), it is written full.¹²³The Hebrew word is written with a vav, just as the word rodef in the verse in Lamentations is written with a vav, despite the fact that both could have been written without the vav.

“Jerusalem remembered in the days of her affliction and her wretchedness, all her delights that she had from the days of old; with the fall of her people into the hand of the adversary, with no one helping her, the adversaries saw her, mocked her over her deficiencies” (Lamentations 1:7).
“Jerusalem remembered in the days of her affliction and her wretchedness.” In the days of her affliction, she remembered the rebellions that she rebelled against the Holy One blessed be He. “All her delights [maḥamudeha],” these are words of Torah, just as it says: “They are more desirable [haneḥemadim] than gold, than much fine gold” (Psalms 19:11).
“With the fall of her people into the hand of the adversary,” the Rabbis there¹²⁴In Babylon. say: When a bull falls its slaughterers are many. The Rabbis here¹²⁵In Israel. say: When a bull falls, sharpen the knives.¹²⁶These are expressions that were common in Babylon or the Land of Israel. The point is that when one is weak and vulnerable, it is much more common for people to rush to take advantage of that weakness than to provide protection.
“With no one helping her.” The Rabbis there say: When you insult a bride, she remembers the seven days of rejoicing. The Rabbis here say: When a son goes barefoot, he remembers the tranquility of his father’s home.¹²⁷Similarly, when the residents of Jerusalem were suffering, they thought back to the comforts of earlier times.
“The adversaries saw her, mocked her over he deficiencies [mishbateha],” over her Shabbatot, just as it says: “Remember the Shabbat day to sanctify it” (Exodus 20:8).¹²⁸The midrash interprets the verse as saying that the gentiles mocked the Jews for the fact that they observed Shabbat, and attempted to coerce them to violate Shabbat (Etz Yosef). Alternatively, “over her deficiencies [mishbateha],” over her Sabbatical years [shemitoteha], just as it says: “In the seventh year there shall be a sabbath of complete rest [for the land]” (Leviticus 25:4). Alternatively, “over her deficiencies [mishbateha],” this is Rabban Yoḥanan ben Zakai, who ceased [sheshavat] to be in her.¹²⁹The midrash interprets the phrase “mocked [saḥaku] it over its deficiencies [mishbateha]” to mean that they rejoiced [saḥaku] over he who ceased [sheshavat] to be in it. When they saw that Rabban Yoḥanan ben Zakai left the city, they knew that it would be conquered (Etz Yosef).

Our Rabbis were taught: Whence do we infer that we should mention the Patriarchs [in the prayer of Amida]? It is written (Ps. 29, 1) Ascribe unto the Lord, ye sons of the mighty. And whence do we infer that we should mention [in the Amida the power [of God]? It is written (Ib.) Ascribe unto the Lord glory and strength. And whence do we infer that the K'dusha [His Holiness] must be mentioned? It is written (Ib. 2) Ascribe unto the Lord the glory of His name; bow down to the Lord in the beauty of holiness. And what reason had they for placing the Benediction of Wisdom [fourth] after the Benediction K'dusha? Because it is said (Is. 29, 23) Then will they sanctify the Holy One of Jacob, and the God of Israel will they reverence; and immediately follows: They also that were erring in spirit shall acquire understanding. And what reason had they in placing the Benediction concerning Repentance after Wisdom? Because it is written (Is. 6, 10) Lest his heart understand, and he will repent, and be healed. If so, we ought then to mention the section treating with Healing after Repentance [the sixth, instead of the eighth benediction]? This you cannot assume, for it is written (Ib. 55, 7) And let him return unto the Lord, and he will have mercy upon him; and unto our God, for He will abundantly pardon. The section of Pardon is therefore arranged after Repentance. But why did they desire to rely on this [verse], and not rely on the former? Because there is another passage to the same effect (Ps. 103, 3) Who forgiveth all thy iniquities, who healeth all thy diseased, who redeemeth from the pit thy life. This means to say that both redemption and healing come after forgiveness. But there is a passage (Is. 6, 10) He will repent and be healed? [Hence healing follows repentance]? This healing, however, does not refer to disease, but to forgiveness. And what reason had they in arranging the prayer for Redemption in the seventh Benediction? Said Raba: "Because Israel is destined to be redeemed in the seventh (Sabbatical) year, it was therefore designated in the seventh benediction. But has not the master said that in the sixth [of the Sabbatical years], there will be different rumors, in the seventh year of the Sabbatical years [great] wars will break out, and at the close of the seventh year Mesiah b. David will appear? Hence in the seventh will there be war and not redemption. War will mark the beginning of the redemption. And what reason had they for arranging the prayer for Healing in the eighth Benedictions? "Because," said R. Akiba, "circumcision takes place on the eighth day, and requires healing; it was therefore designated in the seventh Benediction." And what reason had they for arranging the prayer for the Blessing of the Year in the ninth Benediction? "This prayer," said R. Alexandri, "is against those who raise prices, as it is written (Ps. 10, 15), Break Thou the arm of the wicked, etc. And David also said it in the ninth chapter." And what reason had they for arranging the prayer for the Reunion of the Exile after the Benediction of the Blessing [of the harvest] of the Year? Because it is written (Ezek. 36, 8) But ye, O mountains of Israel, ye shall send forth your boughs, and your fruit shall ye bear for my people Israel; for they are near at hand to come. And as soon as the reunion of the exile will take place, there will be the punishment of the wicked, as it is said (Is. 1, 25) I will turn my hand against thee, and purge away as with lye thy dross. And further (26) it is written: I will restore thy judges as at the first, and thy counsellors as at the beginning. After the judgment of the wicked there shall no more exist any sinners. This includes the arrogant, as it is said (Ib.) But destruction shall come over transgressors and sinners together. And those that forsake the Lord shall perish, and when sinners will cease to exist, the strength of the righteous is exalted; as it is written (Ps. 75, 11) And all the strength of the wicked will I hew off, but the strength of the righteous shall be exalted. Righteous proselytes are included among the righteous; as it is said (Lev. 19, 32) Before the hoary head shalt thou rise up, and honor the old man. And immediately it follows: If a stranger sojourn with thee, ye shall not vex him. And where will their horn be exalted? In Jerusalem; as it is said (Ps. 122, 6) Pray ye for the peace of Jerusalem; may those that love ye prosper. And as soon as Jerusalem will be rebuilt David will come (Fol. 18) as it is said (Hos. 3, 5) After that will the children of Israel return and seek for the Lord their God and David their king. And together with David will come prayer, as it is said (Is. 57, 7) Even these will I bring to My holy mountain, and make them joyful in My house of prayer. And as soon as prayer comes, service in the Temple will come with it, as it is said further: Their burnt-offerings and their sacrifices shall be accepted upon My altar. And as soon as service comes, there will come a thanksgiving, as it is said (Ps. 50, 23) Who so offereth thanksgiving glorifieth Me. And what reason had they for placing the Blessing of the Priests after the Benediction of Thanks giving? Because it is written (Lev. 9, 22) And Aaron lifted up his hands toward the people, and blessed them, and came down after he had offered the sin-offering and burnt-offering and peace-offering. Why not say that he blessed them before the service? You cannot possibly think so; for it is written: He came down after he had offered — it is not written to offer, but after offering. Then why not say it immediately after the Benediction concerning the [restoration of the Temple] Service? You cannot possibly think so, because it is written: Whoso offereth the thanksgiving (glorifieth Me. And why did they desire to rely on this [verse], and not rely on the former? Because common sense teaches that service and thanksgiving are the same thing. And what reason had they for placing [the Benediction concerning] Peace after the Blessing of Priests? Because it is written (Num. 6, 21) And they shall put my name upon the children of Israel and I will bless them; i.e., the blessing of the Holy One, praised be He! is peace, as it is said (Ps. 29, 11) The Lord will bless His people with peace. [Hence the arrangement of the Amida or Eighteen Benedictions.] Now [let us see], if one hundred and twenty elders, among whom there were many prophets, have arranged the Eighteen Benedictions in accordance with their orders, why was it necessary that Simon of Peculi should rearrange them? They had been forgotten, therefore he reintroduced the order.

(Numb. 11:16:) “Then the Lord said unto Moses, ‘Gather Me seventy men from the elders of Israel….” Let our master instruct us: Within how many cubits is one obligated to stand up in the presence of an elder when he sees him?³²Numb. R. 15:17. Thus have our masters taught: Within four cubits one is obligated to stand up in the presence of an elder.³³Qid 33b; cf also yBik. 3:3 (65c). Thus it is stated (in Lev. 19:32), “You shall rise in the presence of³⁴To be in one’s presence is to be within four cubits. a gray head [...].” One also bows down before him and asks after his welfare [when] within four cubits. And about which honor did the Torah say (ibid. cont.), “you shall honor the presence of an elder?” That one should not stand in his place or contradict his words. Also when one asks [about] a law (halakhah), one should ask with reverence and not rush to respond or interrupt his words. Whoever does not behave toward his teacher (rav) according to all these rules is labeled a wicked person before the Omnipresent, his learning is forgotten, his years are shortened, and in the end he comes to poverty, as stated (in Eccl. 8:13), “It shall not go well with the wicked one, nor shall he prolong his days; [they are] like a shadow, because he is not in fear before God.” In regard to this fear I do not know [exactly] what it is; [but] when it says (in Lev. 19:32), “You shall rise in the presence of a gray head, [you shall honor the presence of an elder,] and you shall fear your God,” note that it is [really] saying, this is the fear of [students toward] sages.³⁵Since GRAY HEAD and ELDER are understood to refer to the sages. [But I might say that this is a fear of] usury and of [false] weights, as fear is stated about them [also].³⁶In Lev. 25:36; 19:36. So why say that it refers to a sage? It is simply that R. Eleazar has said, “It is stated here, ‘[you shall honor] the presence (pny) of the elder, and you shall fear your God’; while it is stated in the other passage (in Eccl. 8:13), ‘he is not in fear before (pny) God.’” Hence, one is obligated to greet him before everyone when entering and leaving and to treat him with fear and honor. It is so stated (in Deut. 6:13), “You shall fear (et)³⁷This word generally denotes that what follows is a direct object but at times the word means “along with.” In this latter sense the et implies that one should honor someone along with the Lord your God. For an example of et indicating further inclusions, see Tanh. (Buber) Gen. 1:8. the Lord your God.” And we have learned, “[The et must refer] to [fear of] the master scholars of Torah since you have no other trait like it.” And so it says (in Deut. 1:15), “[So I took the heads of your tribes, wise and well-known people,] and appointed them heads over [you].” From here you learn that you should treat him in a princely manner, [i.e.,] stand in his presence, and give him precedence in every matter of dignity. R. Abba bar Pappa the Priest said, “When I would see a certain group of people, I would walk by another route so as not to be a bother for them, lest they see me and stand for me. [However] when I told of the matter to R. Jose bar Zevida, he said to me, ‘You must pass before them, so that they will see you and stand in your presence. Then you will bring them to the point of fearing Heaven, as stated (in Lev. 19:32), “You shall rise in the presence of a gray head, [you shall honor the presence of an elder,] and you shall fear your God.”’” Why? Because the rise of the righteous is a rise in which there is no decline. But the rise of Esau³⁸Esau stands for any Roman. the wicked is a rise which is wholly decline. Today he is a governor;³⁹Gk.: eparchos. tomorrow an assistant [governor]; the next day a captain.⁴⁰Gk.: stratiotes (“citizen soldier”). And thus it is with all their great ones. So also the prophet says (in Obad. 1:4), “Though you make your abode as high as the eagle, and though [your nest is set] among the stars, I will bring you down from there.” The rise of Jacob, however, is a rise which has no decline, and their holiness is never desecrated. And so you find that the elders are one of thirteen things which are written down [as belonging] to the name of the Holy One, blessed be He. These [thirteen] are the following: (1) The silver and gold, (2) the priests, (3) the Levites, (4) Israel, (5) the first-born, (6) the altar, (7) the priestly share, (8) the oil for anointing, (9) the tent of meeting, (10) the Davidic dynasty, (11) the offerings, (12) the Land of Israel, and (13) the elders. Where is it shown in reference to silver and gold? As stated (in Hag. 2:8), “The silver is Mine, and the gold is Mine.”⁴¹See above Exod. 8:9. Where is it shown in reference to the priests? As stated (in Exod. 29:1), “to sanctify them for serving Me as priests.” Where is it shown in reference to the Levites? As stated (in Numb. 3:12), “and the Levites shall be Mine.” Where is it shown in reference to Israel? As stated (in Lev. 25:55), “For to Me the Children of Israel [are servants].” Where is it shown in reference to the first-born? As stated (in Numb. 3:13 = 8:17), “For all the first-born are Mine.” Where is it shown in reference to the altar? As stated (in Exod. 20:21), “An altar of earth you shall make for Me.” Where is it shown in reference to the priestly share? As stated (in Exod. 25:2), “And let them take for Me a priestly share.” Where is it shown in reference to the oil for anointing? As stated (in Exod. 30:31), “This oil for anointing shall be holy to Me.” Where is it shown in reference to the tent of meeting? As stated (in Exod. 25:8), “And let them make Me a sanctuary.” Where is it shown in reference to offerings? As stated (in Numb. 28:2), “My offering, My bread for My fire offering.”⁴²Note that this reference to offerings and the following reference to the Davidic dynasty are reversed in order from the list given above. Where is it shown in reference to the Davidic dynasty? As stated (in I Sam. 16:1), “for I have chosen a king for Myself among his (i.e. Jesse's) sons.” Where is it shown in reference to the Land [of Israel]? As stated (in Lev. 25:23), “for the land belongs to Me.” Where is it shown in reference to the elders? As stated (in Numb. 11:16), “Gather Me seventy men [from the elders of Israel].”
Another interpretation (of Numb. 11:16), “Gather Me seventy men.” This text is related (to Amos. 9:6), “Who builds His upper chambers in the heavens and founds His celestial vault (aguddah) upon earth.” To what is the matter comparable?⁴³Numb. R. 15:18; Sifre to Deut. 33:5 (346). To a palace⁴⁴Lat.: palatium. that was built upon boat[s]. For as long a time that the boats are connected, the palace that is upon them will stand. Hence, it is stated (in Amos 9:6), “Who builds His upper chambers in the heavens.” When is His throne, as it were, established⁴⁵Cf. the Gk. noun basis which means “ground” or “pedestal.” above?⁴⁶See M. Sam. 5. When Israel becomes one society (aguddah). It is therefore stated (ibid.), “Who builds His upper chambers in the heavens.” When? When (ibid. cont.) “He founds His celestial vault (aguddah, which also means society) upon earth.”⁴⁷Men. 27a. And so it says (in Deut. 33:5), “Then He became King in Jeshurun [when the heads of the people assembled, the tribes of Israel together].” Therefore the Holy One, blessed be He, said to Moses (in Numb. 11:16), “Gather Me seventy men.” Why? Because a gathering of righteous people is enjoyment for them and enjoyment for the world, but a gathering of wicked people is an offense to them and an offense to the world.

Thou shalt not revile God (Exod. 22:7). Observe that the Holy One, blessed be He, warned the people concerning their judges and their leaders. You find that Korah and his followers would not have been destroyed had they not embarrassed Moses and Aaron. Similarly, the men of Jerusalem were stricken only because they despised the words of the prophets, as it is said: That they mocked the messengers of God, and despised His words; until the wrath of the Lord arose against His people, till there was no remedy (II Chron. 36:16). It is also written: They have made their faces harder than a rock; they have refused to return (Jer. 5:3). Thus the Holy One, blessed be He, reminded the Israelites concerning the respect due to elders, who had warned Israel against idolatry, as it is said: And in all things that I have said unto you take ye heed; and make no mention of the name of other gods (Exod. 23:13).

12) (Vayikra 19:32) ("Before the hoary head you shall rise, and you shall honor the face of the elder. And you shall fear your G d; I am the L–rd.") "Before the hoary head you shall rise": I might think even for a wicked (old man); it is, therefore, written "elder, an elder being one who has acquired wisdom, viz. (Bamidbar 11:16) "Gather unto me seventy men of the elders of Israel." R. Yossi Haglili says: An elder ("zaken") is one who has acquired ("zeh kanah") wisdom, viz. (Mishlei 8:22) "The L–rd has acquired me (wisdom), the beginning of His way."

13) I might think he could stand before him from afar; it is, therefore, written "and you shall honor the face of the elder." If "and you shall honor," I might think with money; it is, therefore, written "you shall rise and you shall honor." Just as rising involves no monetary loss, so, honoring (spoken of here) involves no monetary loss.

14) What constitutes "honoring"? Not sitting in his place, not speaking in his place, and not contradicting his words. I might think he could close his eyes as if he did not see him, this thing is relegated to the "heart," as it is written "And you shall fear your G d; I am the L–rd." Of all things that are relegated to the heart (and to the Knower of hearts) it is written "And you shall fear your G d."

Another matter, “a small city” – this is a synagogue, “and few men in it” – this is the congregation, “and a great king came against it” – this is the King of kings the Holy One blessed be He, “and surrounded it and built a great siege upon it” – this is ambush and subterfuge.¹⁰¹This is a reference to the possibility that the congregation will act improperly in the synagogue. “He found in it a poor, wise man” – this is the wise elder or the cantor, as when the elder sits and teaches and they repeat after him: ‘Amen, may His great name be blessed,’¹⁰²This is part of the Kaddish recited after communal study of Aggada. even if [the community] has a [heavenly] document of edicts for one hundred years,¹⁰³The community was destined to experience misfortune and suffering for one hundred years. the Holy One blessed be He will forgive all its iniquities. “But no one remembered…” – the Holy One blessed be He said: You did not remember him; I remember him, “you shall rise before the elderly…” (Leviticus 19:32).

17 Thus has R. Tanhuma bar Abba interpreted. (Numb. 11:16) “Then the Lord said unto Moses, ‘Gather Me seventy men from the elders of Israel….” A legal teaching: Within how many cubits is one obligated to stand up in the presence of an elder? Thus have our masters taught: Within four cubits one is obligated to stand up in the presence of an elder.²⁹Qid 33b; cf also yBik. 3:3 (65c). Thus it is stated (in Lev. 19:32), “You shall rise in the presence of³⁰To be in one’s presence is to be within four cubits. a gray head [...].” One also asks after his welfare [when] within four cubits. And about which honor did the Torah say (ibid. cont.), “you shall honor the presence of an elder?” That one should not stand in his place or sit in his place or contradict his words. Also when one asks [about] a law (halakhah), one should ask with reverence and not rush to respond or interrupt his words. Whoever does not behave toward his teacher (rav) according to all these rules is labeled a wicked person before the Omnipresent, his learning is forgotten, his years are shortened, and in the end he comes to poverty, as stated (in Eccl. 8:13), “It shall not go well with the wicked one, nor shall he prolong his days; [they are] like a shadow, because he is not in fear before God.” In regard to this fear I do not know [exactly] what it is; [but] when it says (in Lev. 19:32), “You shall rise in the presence of a gray head, [you shall honor the presence of an elder,] and you shall fear your God,” note that it is [really] saying, this is the fear of [students toward] sages.³¹Since GRAY HEAD and ELDER are understood to refer to the sages. [But I might say that this is a fear of] usury and of [false] weights, as fear is stated about them [also].³²In Lev. 25:36; 19:36. So why say that it refers to a sage? It is simply that R. Elazar has said, “It is stated here, ‘[you shall honor] the presence (pny) of the elder, and you shall fear your God’; while it is stated in the other passage (in Eccl. 8:13), ‘he is not in fear before (pny) God.’” Hence, one is obligated to greet him before everyone when entering and leaving and to treat him with fear and honor. It is so stated (in Deut. 6:13), “You shall fear (et)³³This word generally denotes that what follows is a direct object but at times the word means “along with.” In this latter sense the et implies that one should honor someone along with the Lord your God. For an example of et indicating further inclusions, see Tanh. (Buber) Gen. 1:8. the Lord your God.” And we have learned, “[The et must refer] to [fear of] the master scholars of Torah since you have no other trait like it.” And so it says (in Deut. 1:15), “[So I took the heads of your tribes, wise and well-known people,] and appointed them heads over you.” From here you learn that you should treat him in a princely manner, [i.e.,] stand in his presence, and give him precedence in every matter of dignity. R. Abba bar Pappa the Priest said, “When I would see a certain group of people, I would walk by another route so as not to be a bother for them, lest they see me and stand for me. [However] when I told of the matter to R. Jose ben R. Zevida, he said to me, ‘You must pass before them, so that they will see you and stand in your presence. Then you will bring them to the point of fearing Heaven, as stated (in Lev. 19:32), “You shall rise in the presence of a gray head, [you shall honor the presence of an elder,] and you shall fear your God.”’” Why? Because the rise of the righteous is a rise in which there is no decline. But the rise of Esau³⁴Esau stands for any Roman. the wicked is a rise which is wholly decline. Today he is a governor;³⁵Gk.: eparchos. tomorrow an assistant [governor]; the next day a captain.³⁶Gk.: stratiotes (“citizen soldier”). And thus it is with all their great ones. So also the prophet says (in Obad. 1:4), “Though you make your abode as high as the eagle, [and though your nest is set among the stars, I will bring you down from there].” The rise of Jacob, however, is a rise which has no decline, and their holiness is never desecrated. And so you find that the elders are one of thirteen things which are written down [as belonging] to the name of the Holy One, blessed be He. These [thirteen] are the following: (1) The silver and gold, (2) the priests, (3) the Levites, (4) Israel, (5) the first-born, (6) the altar, (7) the priestly share, (8) the oil for anointing, (9) the tent of meeting, (10) the Davidic dynasty, (11) the offerings, (12) the Land of Israel, and (13) the elders. Where is it shown in reference to silver and gold? As stated (in Hag. 2:8), “The silver is Mine, and the gold is Mine.” Where is it shown in reference to the priests? As stated (in Exod. 29:1), “to sanctify them for serving Me as priests.” Where is it shown in reference to the Levites? As stated (in Numb. 3:12), “and the Levites shall be Mine.” Where is it shown in reference to Israel? As stated (in Lev. 25:55), “For to Me the Children of Israel [are servants].” Where is it shown in reference to the first-born? As stated (in Numb. 3:13 = 8:17), “For all the first-born are Mine.” Where is it shown in reference to the altar? As stated (in Exod. 20:21), “An altar of earth you shall make for Me.” Where is it shown in reference to the priestly share? As stated (in Exod. 25:2), “And let them take for Me a priestly share.” Where is it shown in reference to the oil for anointing? As stated (in Exod. 30:31), “This oil for anointing shall be holy to Me.” Where is it shown in reference to the tent of meeting? As stated (in Exod. 25:8), “And let them make Me a sanctuary.” Where is it shown in reference to offerings? As stated (in Numb. 28:2), “My offering, My bread for My fire offering.”⁴⁰Note that this reference to offerings and the following reference to the Davidic dynasty are reversed in order from the list given above. Where is it shown in reference to the Davidic dynasty? As stated (in I Sam. 16:1), “for I have chosen a king for Myself among his (i.e. Jesse's) sons.” Where is it shown in reference to the Land [of Israel]? As stated (in Lev. 25:23), “for the land belongs to Me.” Where is it shown in reference to the elders? As stated (in Numb. 11:16), “Gather Me seventy men [from the elders of Israel].”

15) R. Shimon b. Elazar says: Whence is it derived that the elder should not cause (others) to exert (themselves for him)? From "elder. And you [(for purposes of this homily, the elder)] shall fear."

(Numb. 11:16:) THEN THE LORD SAID UNTO MOSES: GATHER ME SEVENTY PEOPLE FROM THE ELDERS OF ISRAEL…. Let our master instruct us: Within how many cubits is one obligated to stand up in the presence of an elder when he sees him?⁶³Tanh. Numb. 3:11; Numb. R. 15:17. Thus have our masters taught: Within four cubits one is obligated to stand up in the presence of an elder.⁶⁴Qid 33b; cf also yBik. 3:3 (65c). Thus it is stated (in Lev. 19:32): YOU SHALL RISE IN THE PRESENCE OF⁶⁵To be in one’s presence is to be within four cubits. A GRAY HEAD. One also bows down before him and asks after his welfare, <when> within four cubits. And about which honor did Torah say (ibid. cont.): YOU SHALL HONOR THE PRESENCE OF AN ELDER? That one should not stand in his place, sit in his place, or contradict his words. Also when one asks <about> a law (halakhah), one should ask with reverence and not rush to respond or interrupt his words. Whoever does not behave toward his teacher (rav) according to all these rules is labeled a wicked person before the Omnipresent, his learning is forgotten, his years are shortened, and in the end he comes into the hands of {transgressions} [poverty], as stated (in Eccl. 8:13): IT SHALL NOT GO WELL WITH THE WICKED ONE, NOR SHALL HE PROLONG HIS DAYS. <THEY ARE> LIKE A SHADOW, BECAUSE HE IS NOT IN FEAR BEFORE GOD. In regard to this fear I do not know <exactly> what it is; <but> when it says (in Lev. 19:32): YOU SHALL RISE IN THE PRESENCE OF A GRAY HEAD, <YOU SHALL HONOR THE PRESENCE OF AN ELDER, > AND YOU SHALL FEAR YOUR GOD, note that it is <really> saying: This is the fear of students toward sages.⁶⁶Since GRAY HEAD and ELDER are understood to refer to the sages. But I might say: This is a fear of usury and a fear of <false> weights.⁶⁷In Lev. 25:36; 19:36. So why say that it refers to a sage? It is simply that R. Eleazar has said: It is stated here: <YOU SHALL HONOR> THE PRESENCE (PNY) OF THE ELDER, AND YOU SHALL FEAR YOUR GOD; while it is stated in the other passage (in Eccl. 8:13): HE IS NOT IN FEAR BEFORE (PNY) GOD. Moreover, one is obligated to <have him>⁶⁸The sense of bracketed words appears in the parallel texts of Tanh. Numb. 3:11 and Numb. R. 15:17, although the exact Hebrew wordings of the two parallels differ from each other. precede everyone when entering and leaving and to treat him with fear and honor. It is so stated (in Deut. 6:13):YOU SHALL FEAR (et)⁶⁹This word generally denotes that what follows is a direct object but at times the word means “along with.” In this latter sense the et implies that one should honor someone along with the Lord your god. For an example of et indicating further inclusions, see above Tanh. (Buber) Gen. 1:8. THE LORD YOUR GOD. <The et must refer> to the master scholars of Torah since you have no other guide like it. And so it says (in Deut. 1:15): <SO I TOOK THE HEADS OF YOUR TRIBES, WISE AND WELL-KNOWN PEOPLE, > AND APPOINTED THEM HEADS OVER {THE PEOPLE} [YOU]. From here you learn that you should treat him in a princely manner, <i.e.,> stand in his presence, and give him precedence in every matter of dignity. So let no one on his own refrain from standing in the presence of an elder. R. Abba bar Pappa the Priest said: When I saw a certain group of people, I would walk by another route so as not to be a bother for them, lest they see me and stand for me. When I told of the matter to R. Jose bar Zevida, he said to me: You must pass before them, so that they will see you and stand in your presence. Then you will bring them to the point of fearing Heaven, as stated (in Lev. 19:32): YOU SHALL RISE IN THE PRESENCE OF A GRAY HEAD, <YOU SHALL HONOR THE PRESENCE OF AN ELDER,> AND YOU SHALL FEAR YOUR GOD. Why? Because the rise of the righteous is a rise in which there is no decline. But the rise of Esau⁷⁰Esau stands for any Roman. the Wicked is a rise which is wholly decline. Today he is a governor;⁷¹Gk.: eparchos. tomorrow a commoner;⁷²Lat.: paganus (“peasant”). the next day an imperial cabinet member⁷³Lat.: comes. the day after that a captain.⁷⁴Gk.: stratiotes (“citizen soldier”). And thus it is with all their great ones. So also the Prophet says (in Obad. vs. 4): THOUGH YOU MAKE YOUR ABODE AS HIGH AS THE EAGLE, AND THOUGH YOUR NEST IS SET AMONG THE STARS, I WILL BRING YOU DOWN FROM THERE, SAYS THE LORD. The rise of Jacob, however, is a rise which has no decline, and their holiness is never desecrated. And so you find that the elders are one of thirteen things which are written down as belonging to the name of the Holy One. These <thirteen> are the following: (1) The silver and gold, (2) the priests, (3) the Levites, (4) Israel, (5) the first-born, (6) the altar, (7) the priestly share, (8) the oil for anointing, (9) the tent of meeting, (10) the Davidic dynasty, (11) the offerings, (12) the land of Israel, and (13) the elders.

Another explanation: "The fruit of a beautiful tree (ets hadar)" - this is [referring to] our father, Avraham, who the Holy One, blessed be He, graced (hider) with a good old age, as it is stated (Genesis 24:1), "And Avraham was old, had come along in days;" and it is written (Leviticus 19:32), "and you shall grace (hadarta) the old." "The branches (kappot) of a date palm" - this is [referring to] Yitschak, who was bound (kafut which is spelled with the same letters as kappot) and tied up on top of the altar. "And a branch of a braided tree (a myrtle)" - this is [referring to] Yakov. Just like this myrtle bustles with leaves, so too was Yakov bustling with children. "And brook willows" - this is [referring to] Yosef. Just like this willow gets withered before these three [other] species, so too did Yosef die before his brothers. Another explanation: "The fruit of a beautiful tree (ets hadar)" - this is [referring to] Sarah, who the Holy One, blessed be He, graced (hider) with a good old age, as it is stated (Genesis 18:11), "And Avraham and Sarah were old." "The branches of a date palm" - this is [referring to] Rivka. Just like this date palm, it has food and it has thorns, so too Rivkah brought up a righteous one and an evildoer. "And a branch of a braided tree (a myrtle)" - this is [referring to] Leah. Just like this myrtle bustles with leaves, so too was Leah bustling with children. "And brook willows" - this is [referring to] Rachel. Just like this willow gets withered before these three [other] species, so too did Rachel die before her sister.

Another explanation: "The fruit of a beautiful tree (ets hadar)" - this is [referring to] the Great Sanhedrins (high courts) of Israel, who the Holy One, blessed be He, graced (hider) with a good old age, as it is stated (Leviticus 19:32), "And you shall get up in front of a venerable one." "The branches (kappot) of a date palm" - this is [referring to] the Torah scholars who force (kofin) themselves to learn one from the other. "And a branch of a braided tree (a myrtle)" - this is [referring to] the three rows of students who would sit in front of them (since three myrtle branches are customarily waved). "And brook willows" - this is [referring to] the two judges' scribes who would stand in front of them and write down the words of those who would render innocent and the words of those who would render guilty (since two willow branches are customarily waved).

Rabbi Elazar said: In the way the world functions, a king of flesh and blood decrees a decree; if he wants to fulfill it, then he fulfills it, if he doesn’t [want to], ultimately it will be fulfilled by others. But the Blessed One is not like this, rather, if God decrees a decree, God will fulfill it first, as it says in the verse: (Leviticus 19:32) “You shall rise up before the hoary (greyish white) head, and honor the face of the old, and you shall fear your God: I am the LORD.” I fulfilled the commandment of standing up for the old first, “If you will walk in My statutes.”