וּמָת֖וֹק הָא֑וֹר וְט֥וֹב לַֽעֵינַ֖יִם לִרְא֥וֹת אֶת־הַשָּֽׁמֶשׁ׃
Matamis ang liwanag, at mabuti sa mga mata ang makita ang araw.
Akeidat Yitzchak
Our sages have recognised the reverse of this when they stated that the logic which is valid when one applies the "a fortiori" kind of reasoning, (kal vachomer) cannot be used to prove anything over and beyond the "a fortiori" facts. For instance: if twelve eggs are one dozen, then fifteen eggs are certainly not less than a dozen. However, we cannot say that fifteen eggs must be a dozen plus. (The fact that no other ingredient of the cake is sweet, dictates that it is the honey that must be sweet) This means that the effect is related to the cause, though it need not be stronger than the cause itself. If the Torah enjoins us ve-hadarta peney zakeyn, to honour the scholar, the idea is that by doing so one accords honour to the Torah itself, which is the cause for that Torah scholar to receive honour. (Kidushin 33) For this reason, the Talmud Makkot 22, points to the folly of the people who rise in the presence of a Torah scroll, but remain seated when the scholars appear. The lesson is that since the benefits of Torah are derived through contact with the Torah scholar and not through contact with Torah itself, the scholar deserves more recognition, since it is he who enlightens us. In terms of nature then, the honour due to Torah is primary, whereas in terms of study, the honour due to the Torah scholar is primary. Proof may be found in the words of the Torah arba-im yakkenu, i.e. "forty lashes one shall administer to him", whereas the sages ruled that the true number must be no more than thirty nine. (Deut 25,3)