Maseches Kiddushin דף ל"ג, and we will start at the end of the second line from the top of the amud. And the Gemara here is the middle of discussing the פסוק, מפני שיבה תקום והדרת פני זקן. This is the pasuk in פרשת קדושים י"ט, פסוק ל"ב. The pasuk says, מפני שיבה תקום, for an old man you should stand up, והדרת פני זקן, you should give honor the face of a zaken. And as the Gemara explained before, zaken means the one that is a talmid chacham. And the Gemara is going to discuss the beraisa that the Gemara brought before concerning this פסוק, מפני שיבה תקום והדרת פני זקן. אמר מר, we have learned before, יכול יהדרנו בממון, that when the pasuk says והדרת פני זקן, you should give hidur, you should give honor to the פני זקן, I might think that you have to honor him through money. And the reason we would think so is, as Rashi says, because we find other pesukim where the Torah uses the same expression of hidur and there it does mean money. For instance, the pasuk in פרשת קדושים where it says, לא תהדר פני גדול, which means do not give honor a גדול, and the peshat in the pasuk is that when you have a din Torah, a dispute between a rich man and a poor man, do not give honor to the rich man and say, "I will make him win the din Torah, because after all he is rich, I don't want to embarrass him." So the pasuk says, לא תהדר פני גדול, do not give hidur to the גדול, which means do not make him win the din Torah and get the money. Or the other pasuk where it says, ודל לא תהדר בריבו, do not give hidur to a poor man in his argument. Because one might think that since he is poor, I might as well make him win the din Torah, and let him get the money. So the pasuk says do not do it. And in both of these pesukim, the Torah uses the term hidur and there it does talk about money. So I would think here, too, since the pasuk says והדרת פני זקן, I would think it means that you have to spend money for the הידור, you have to give him money. תלמוד לומר, so therefore we learn out from the pasuk that it says תקום והדרת. The pasuk is, as we said before, מפני שיבה תקום והדרת פני זקן, so we

compare the two words, תקום והדרת, that stay next to each other, and we say that מה קימה שאין בה חסרון כיס, just like קימה, standing up, the beginning of the pasuk which is מפני שיבה תקום, you should stand up for a שיבה, and standing up has no loss of money, אף הידור, so too, when the Torah says you have to give הידור to the זקן, it's a kind of הידור שאין בו חסרון כיס, that has no loss of money. And therefore we know that it does not mean that you have to be מהדר him through money. And then the Gemara asks, וקימה לית בה חסרון כיס? How can you say that קימה, standing up, has no loss of money? There is a possibility that your standing up should cost you money. מי לא עסקינן, aren't we talking also in a case דקא נקיב מרגליסא, when a person is cutting diamonds, אדהכי והכי קאי מקמיה, so while he's standing up, ובטיל ממלאכתו, he is batel from his work. Since he'll stand up, he'll stop working, and since he is doing a very expensive job, so that moment that he will stand up will be costing him money. And nevertheless, the din is that you would have to stand up, so we see that standing up could also be in a case where there is a חסרון כיס, a loss of money. So how can we say that we know that והדרת פני זקן means not in a case where it cost you money, because we learn out from the beginning, מפני שיבה תקום, who says that מפני שיבה תקום does not cost money? Who says that קימה, standing up, doesn't cost money? אלא, the Gemara answers, אקיש קימה להידור. We go first, we compare קימה to הידור. We compare standing up to הידור. מה הידור שאין בו ביטול, just like הידור, giving kavod, has no ביטול מלאכה, אף קימה שאין בה ביטול, so too, when you stand up, it's only if there is no ביטול מלאכה, only if you do not have to waste time from work. So first we learn out that standing up is only in a case where you don't waste time from work, and we learn that out from הידור, because הידור normally has nothing to do with wasting time of work. Now that we know that you don't have to stand up in a case where you are giving up time from work, ואקיש נמי הידור לקימה, now we go back and we compare הידור to קימה. And we say, מה קימה שאין בה חסרון כיס, just like standing up is only in a case where there is no loss of money, because the only possible loss of money by standing up is wasting time of work, and since we just learned out that you don't have to waste time from work, so we know that by קימה, by standing up, there is no din of losing money. So now that we know that, we learn out, just like standing up has no חסרון כיס, אף הידור שאין בו חסרון כיס. So too, when the Torah says והדרת פני זקן, that you have to give honor to the זקן, it is only in a case where there is no חסרון כיס, where there is no loss of money. But if there is a loss of money, you don't have to give הידור. And Rashi explains the reason b'klal the Torah has to say והדרת is because of the different לימודים that we learn out, as the Gemara said earlier.

ומכאן אמרו, from here the Chachamim said: אין בעלי אומניות רשאין לעמוד מפני תלמידי חכמים בשעה שעוסקין במלאכתן, that the בעלי אומניות, the people who work, do not have to stand up in front of תלמידי חכמים while they are involved in their work. Because, as we said before, if it's going to cause them money, they do not have to stand up in front of the תלמידי חכמים. The truth is that the expression רשאין, in לשון קודש, in Hebrew, means you're not allowed. So if we're going to translate this מאמר חז״ל, a literal translation that would mean that the בעלי אומניות, the people who work, are not allowed to stand up in front of תלמידי חכמים when they are working. And Tosafos really asks: it is not the pshat that they're not allowed to stand up; they're allowed to if they want to, they don't have to stand up. So why does the Gemara use the לשון אין בעלי אומניות רשאין לעמוד, which would mean that they're not allowed to stand up? So Tosafos has two pshatim. One pshat is that we're talking in a case where they're working for other people. So then, if they would stand up, they would be, so to speak, stealing money from others, they would be wasting time from the work that they have to work for others, and therefore they are not allowed to stand up. Since they don't have to stand up, and it is not their time, they are not allowed to stand up. Or another pshat Tosafos is saying that really we are talking in a case where they're working for themselves, too. And the word רשאין could also mean they don't have to stand up. Then the Gemara continues:

ולא, is it not so? What did we say? That they do not have to stand up in front of תלמידי חכמים while they are working? והתנן, didn't we learn in a Mishnah: כל בעלי אומניות עומדים מפניהם, that all the workers would stand up in front of them? This refers to those that brought ביכורים. There's a din that you have to bring ביכורים to Yerushalayim, that after the field grows, the first fruit has to be brought to Yerushalayim. And this was a special mitzvah. And the Gemara says that they used to come in groups to Jerusalem with the bikkurim, and they used to have a lot of kavod on the way to Jerusalem. And when they came into Jerusalem, the Mishnah says, all the workers would stand up in front of them. ושואלים בשלומם, they would ask שלום, they would say hello to them. ואומרים להם, and they would say to them: אחינו, our brothers, אנשי מקום פלוני, people from this and this place, בואכם לשלום, your coming should be in peace. So we see here that they would have to stop working and give kavod to the people who brought bikkurim. And the Gemara feels here that the same would apply to standing up in front of a talmid chacham. Just like they have to stand up and stop working for the people who brought bikkurim, so too they would have to stand up and start work stop working for the talmidei chachamim. The Gemara says:

אמר רבי יוחנן, Rabbi Yochanan said, it is not so. מפניהם עומדים, for them, for the people who brought bikkurim, they would stand up; מפני תלמידי חכמים אין עומדים, but in front of talmidei chachamim they don't have to stand up. And as we learned out before, because the קימה, the standing up, has to be in such a way that has no חסרון כיס. But if it has a חסרון כיס, a loss of money, then you don't have to lose that money for standing up in front of talmidei chachamim. אמר רבי יוסי בר אבין, Rabbi Yosi bar Avin said: בוא וראה, come and see, כמה חביבה מצוה בשעתה. How chaviv, how beloved it is when you do a mitzvah in its proper time. As we see, שהרי מפניהם עומדים, because in front of them, in front of those that brought bikkurim, they would stand up; מפני תלמידי חכמים אין עומדים, in front of talmidei chachamim they wouldn't stand up. And he feels the reason is because when they're coming with the bikkurim, they're doing a mitzvah in its time, that's actually when they are doing the mitzvah, and that is so beloved, so special, that in front of those people they would have to stand up. And the Gemara said it's no re'aya: ודילמא שאני התם, maybe there it's different. It's not because a mitzvah while it's done in its time is very beloved, maybe there's a different reason. Because דאם כן נמצאת מכשילן לעתיד לבוא, because if you're not going to stand up, you might do מכשיל them for the future. In other words, when they will come and they will see they're not getting any kavod for coming with the bikurim, they will think that people don't really care about them, so maybe next time they won't bring the bikurim. And therefore, in a case like that, you have to stand up. But let's say it would be other mitzvot that also done בשעתה, maybe you also don't have to stand up. And only in this case, in order to avoid the מכשול for the future of these people who brought the bikurim. Then the Gemara continues: אמר מר, we've learned before in the ברייתא, יכול יעמוד מפניו מבית הכסא ומבית המרחץ that I would think maybe you have to stand up for a talmid chacham when you are in the בית הכסא or in the בית המרחץ, in the bathroom or in the bathhouse, that you would have to stand up, and we bring a pasuk that you don't. Only a קימה שיש בה הידור, only a standing up which brings kavod. That's when you have to stand up, but if it doesn't bring any kavod, you don't have to, because while you are in the בית הכסא or in the בית המרחץ, it's not really a kavod to stand up. And the Gemara asks: ולא? Is it not true? Is it so that you do not have to stand up when you are in the בית הכסא or in the בית המרחץ? והא רב חייא הוה יתיב בי מסחותא, but we know that רב חייא, he was sitting in the בית המרחץ, וחליף ואזיל רב שמעון בר אבא, and רב שמעון בר אבא passed by, ולא קם מקמיה, and he didn't stand up for him, ואיקפד, and he was upset, he was angry. ואתא, and he came, אמר ליה לאבוה, and he said to his father: שני חומשין שניתי לו בספר תהלים, two-fifths I taught him in ספר תהלים, ולא עמד מפני, and he didn't stand up in front of me. So we see here that even though he was in the בית המרחץ, he still expected him to stand up because he was his rebbi, because he taught him two-fifths of Tehillim. Or as Tosafos learns that when it says here שני חומשין, it doesn't just mean two-fifths, it means two chumashim, because as we know, Tehillim is divided into five parts, similar to the חמישה חומשי תורה, to the five chumashim of the Torah. And Tosafos says exactly where the division is. So when he said, "I taught him שני חומשין," two chumashim of Tehillim, he doesn't mean actually two-fifths of Tehillim, but two chumashim of Tehillim. And nevertheless he didn't stand up for him, and he was upset because of that. So we see that really you do have to stand up even if you are in the בית המרחץ. V'tu, and also another re'iyah: Bar Kappara, va'amrei lah Rav Shmuel bar Rav Yosei, Bar Kappara, or others say it was Rav Shmuel bar Rav Yosei, הוה יתיב בי מסחותא, was sitting in the מרחץ, a'al va'azil Rav Shimon bar Abba, and Rav Shimon bar Abba happened to come up and pass by, ולא קם מקמיה, and he didn't stand up for him, ואיקפד, and he was upset, he was angry. ואתא אמר ליה לאבוה, and he came to his father and he said to him: שני שלישי שליש שניתי לו בתורת כהנים, two-thirds, in other words two parts of a third of Torat Kohanim I taught him. Torat Kohanim refers to the חומש Vayikra, because it deals with all the dinim of kohanim of korbanot, so it's called Torat Kohanim. And when he says, "I taught him two-thirds of a third of Torat Kohanim", in other words, the midrashim, the aggadot that we find on the חומש ויקרא, ולא עמד מפני, and he didn't stand up in front of me. ואמר ליה, and his father said to him, שמא בהן יושב ומהרהר, maybe he was sitting and thinking about those midrashim, those limudim that you taught him. So therefore he didn't notice you, and therefore he didn't stand up. So we see here, טעמא דבהן יושב ומהרהר, the whole reason why he wasn't standing up was because he was thinking about those words of Torah. הא לאו הכי, but if not for that, לא, it wouldn't have been an excuse, and he would have to stand up. So we see here too that you do have to stand up even if you are in the בית המרחץ. And the

Gemara says, לא קשיא, this is no קשיא. הא בבתי גוואי, this case is talking about the inner rooms, והא בבתי בראי, this is talking about the outer rooms, because the way they used to have the בית המרחץ in those days, they used to have two rooms: the outer room where people would stand dressed, and the inner room, that's where the people would stand undressed. That's what he says: when we say that you don't have to stand up in בית המרחץ, that is if you are in the inner room. And since the people are undressed, there is no kavod in standing up for a talmid chacham. But if you are in the outer room, where people are dressed, there a person is obligated to stand up. And therefore in these two stories where we find that Bar Kappara was upset why he didn't stand up, that was because they were in the outer room, and there there is a chiyuv to stand up. And the Gemara says, הכא נמי מסתברא, this also sounds logical. In other words, for a different reason we also must say that the case that the Gemara brought was when they were standing in the outer room, because אמר רבה בר בר חנה אמר רבי יוחנן, because רבה בר בר חנה said in the name of רבי יוחנן: בכל מקום מותר להרהר, all over you are allowed to think words of תורה, חוץ מבית המרחץ ומבית הכסא, except in the בית המרחץ, in the bathhouse, and in the בית הכסא, in the bathroom. And here, since he said to him that maybe the reason he didn't stand up was because he was thinking words of Torah, so if he was in the inner room, how could he have thought words of Torah? How can he give him such an excuse when you're not allowed to think words of Torah in the בית המרחץ? So that itself proves that he was in the outer room, where you're allowed to think words of Torah, and that's why he said that probably he was thinking words of Torah and he didn't notice you, that's why he stood up. So we see from here that we anyway must say that he was in the outer room, and therefore, that could be the answer why he expected him to stand up, because in the outer room, you must stand up. Then the Gemara says, "No, it's no ראיה from here from the fact that he said that maybe he was thinking words of Torah. There's no ראיה that he was in the outer room, because דילמא לאונסו שאני. Maybe could have been in the inner room. איי, we said that you're not allowed to think words of Torah in the מרחץ, if you are an ones, if you are forced, שאני that it's different. If a person was learning Torah right before he went to the מרחץ, and his mind is constantly involved in the words of Torah, so then, when he is in the מרחץ and he thinks words of Torah, he can't help himself. It's an ones. When it's an ones, it's different. And maybe that's what he meant here. Maybe he was really in the inner room, where you are not allowed to think words of Torah, but nevertheless, he still said that he maybe was thinking the words of Torah, because it could be he was so involved in it that he couldn't help himself, and he was thinking words of Torah. So we have no ראיה that he was really in the outer room. But nevertheless, we still could say that he was in the outer room, in order to answer the סתירה, that before we said that in the בית המרחץ you don't have to stand up, and here we have a story where he expected him to stand up. So we still could answer that the din that you don't have to stand up is in the inner room, and the story where he expected him to stand up was in the outer room." Then the Gemara continues. We learn in the Baraisa before, יכול יעצים עיניו כמי שלא ראוהו, that we might think a person is able to close his eyes as if he doesn't see the talmid chacham to stand up for him. So the פסוק says, ויראת מאלקיך, you should be afraid of Hashem. And the Gemara says before that wherever there is a din which is מסור ללב, something that's put into the heart of the person, no one could know, the Torah uses the term ויראת מאלקיך. You should be afraid of Hashem, because Hashem knows what's in your heart. So here, too, no one could know whether the reason you didn't stand up is because you didn't notice him or you specially closed your eyes, but Hashem says, "I know." So therefore, be afraid of Me and don't close your eyes. But the Gemara asks a שאלה, אטו ברשיעי עסקינן? Are we talking about resha'im? What kind of hava amina is it that a person might think he's allowed to close his eyes? If the din is that you have to stand up, then how can we even think that you're allowed to close your eyes? Are we talking about a rasha, a person who wants to do something against the Torah? So then why do we need a special pasuk to tell us that you're not allowed to close your eyes and make yourself as if you didn't see him? אלא, the Gemara answers, the pshat is different. יכול, I would think, יעצים עיניו מקמי דלימטי זמן חיובא, that he's allowed to close his eyes before the time of the chiyuv, of the obligation comes. In other words, as we will say later, the obligation to stand up comes when he is within your ד׳ אמות, within four אמות of you. So we might think that before he gets to the place where you have to stand up, you could close your eyes, and then you're allowed to close your eyes because he didn't get close enough to you that you should have to stand up, and you'll do it דכי מטי זמן חיובא, so when the time of the chiyuv comes, הלא לא חזי ליה דקאים קמיה. So now you don't see him, you should stand up. You closed your eyes before, so now when he gets closer, your eyes are still closed, and now you really don't see him. So I would think you're allowed to do that, תלמוד לומר, so the pasuk tells us, תקום ויראת. You have to stand up and be afraid of Hashem, which means that do not do it, because Hashem knows that the reason you did it was because you wanted to avoid standing up. Then the Gemara continues, תני, we

learn in a ברייתא, איזו היא קימה שיש בה הידור? What's called standing up that has hidur, that has kavod? We say that you have to stand up in order to give him hidur, to give him kavod. How close does he have to be that you should have to stand up in order to give him hidur? הוי אומר, so we say, זה ד׳ אמות, that is four אמות, that when he comes within your four אמות, that's when you have to stand up. אמר אביי, so Abaye said, לא אמרו, this was not said, אלא ברבו שאינו מובהק, only if it is his Rabbi, but not his רבי מובהק. רבי מובהק means his main Rabbi where he learned most of his Torah from. So there the din is that you only have to stand up when he comes within your four amos. אבל ברבו המובהק, but when we're talking about a רבי מובהק, which means his main Rebbi, that most of his Torah he learned from him, so then it is מלא עיניו, that is his full eyes, which means from when you could see him from far, you must already stand up. And the Gemara says, אביי מכי הוה חזי ליה לאודנא דחמרא דרב יוסף, when אביי would see the beginning, the edge, the ears of the donkey of רב

יוסף, דאתי, that he was coming, הוה קאים, he would stand up already. Because רב יוסף was his רבי מובהק, and as we said before, by a רבי מובהק you must stand up as soon as you see him from far. Then the Gemara continues, אביי הוה רכיב חמרא, אביי was riding a donkey, וקא מסגי אגודא דנהר סגיא, and he was coming to the border, the edge of נהר סגיא, יתבי רב משרשיא ורבנן מאידך גיסא, and רב משרשיא and the רבנן sat on the other side of the river, ולא קמו מקמיה, they didn't stand up in front of him. It was close enough that they were able to see him, and we said before for a רבי מובהק you have to stand up as soon as you could see, and nevertheless, they did not stand up for him. אמר להו, so he said to them, ולאו רב מובהק אנא? Am I not your רבי מובהק? So why didn't you stand up for me when you saw me across the river? אמרו ליה, they said to him, לאו אדעתין, we didn't realize it. We didn't notice you, that's why we didn't stand up. But if they would have noticed, they would have stood up, as the din is that by a רבי מובהק you must stand up as soon as you see him from far. Then the Gemara continues, we learned in the Beraita before, רבי

שמעון בן אלעזר אומר, רבי שמעון בן אלעזר says, מנין לזקן שלא יטריח, how do we know that the זקן himself should not be מטריח, if a talmid chacham is able to take a different road, that he would not be מטריח the people to stand up, that that is what he's supposed to do? תלמוד לומר, we learn out from the פסוק, זקן ויראת. The pasuk says, והדרת פני זקן ויראת מאלקיך. So the word זקן says right next to the word ויראת, to teach us that the זקן himself has to have yirat shamayim, that the זקן himself has to do everything possible not to be מטריח the people to stand up. The Gemara says, אמר אביי, Abaye said, נקיטינן, we accept, we know, דאי מקיף, that if the זקן, the talmid chacham will surround, will go around, he will take a different way even though it's longer, but he will take it in order not to be מטריח the people to stand up, חיה, he will live, he will have אריכות ימים, he will live long. And the Gemara says, אביי מקיף, Abaye used to do that. Abaye used to go around, take a different road even though it was longer, he had to go around, but he used to do it anyway. רב זירא מקיף, and Rav Zeira used to do the same, he also used to go around. Then the Gemara says, רבינא הוה יתיב קמיה דרב ירמיה מדיפתי, Ravina was sitting in front of Rav Yirmiyah from Diftai. חלף ההוא גברא מקמיה ולא מיכסיא רישיה, this person passed by and he didn't cover his head. And it seems that in those days, not everyone covered their heads, but nevertheless, when they used to come in front of talmidei chachamim, out of respect for the talmidei chachamim, they used to cover their heads. And here, there was this person that passed by in front of Ravina and in front of Rav Yirmiyah mi-Diftai, and he didn't cover his head. אמר, so Ravina said, כמה חציף האי גברא! Look what kind of chutzpah this person has, that he is here and he doesn't cover his head. אמר ליה, so he said to him, דילמא ממתא מחסיא ניהו. Maybe they are from Mata Mechasya, maybe he comes from that city מתא מחסיא, דגאיסי בהו רבנן, that the chachamim are constantly with them, and therefore these people, their hearts were very open to the chachamim, as if they are one of the chachamim, and they didn't feel that much that they have to put on their hats, cover their heads when they were in front of the chachamim. But it doesn't mean that they don't have respect for the chachamim, but this was their custom. Therefore, you can't say that this person has the chutzpah. Then the Gemara continues, we learned in the ברייתא before, איסי בן יהודה אומר, Isi ben Yehudah said, מפני שיבה תקום, you should stand up for an old person, ואפילו כל שיבה במשמע, it means any kind of old person. Because there was another opinion in the ברייתא that you only have to stand up for an old person who is a talmid chacham. But an a זקן אשמאי, an old person who is not a talmid chacham, you don't have to stand up. But Isi ben Yehudah said no, that you have to stand up for any old person. So אמר רבי יוחנן, Rabbi Yochanan said, הלכה כאיסי בן יהודה, the halacha is like Isi ben Yehuda, that you have to stand up for every שיבה, for every older person. The Gemara says, רבי יוחנן הוה קאים מקמי סבי דארמאי, Rabbi Yochanan used to stand up even for an old goy. אמר, and he said, כמה הרפתקי עדו עלייהו דהני! How many experiences, how many happenings happened to these people? In other words, since this person is old, so definitely he saw many miracles in his time, and many tzarot happened to him, and many problems, so because of that itself you have to stand up in front of this person. Then the Gemara says, רבא מקם לא קאי, Rabba would not stand up for these people, but הידור עביד, some hidur, some kavod he would give, which means that he would just make a little movement to show some respect to this old person. אביי יהיב ידיה לסבי, Abaye would give a hand to an older person. If an older person would walk by, so he would stick out his hand so that person should hold on to him and lean on to him, he should be able to walk, make it easier for that person to walk. רבא משדר שלוחי, Rabba would send agents. Rabba, if he would see an older person go, he himself would not stick out his hand to help him, but he would send people to help that person. And רב נחמן משדר גוזאי, Rav Nachman would send agents, he would send servants. As Rashi says, Rav Nachman was a chatan, the son-in-law of the נשיא, a אב בית דין. So therefore he always had servants in front of him, because since they used to פסקן דינים, so they had to make sure that people listened to them, so they always had servants that were ready to force the person to listen to the psak din of the נשיא, the אב בית דין. So whenever an older person would walk by, he would send these servants to help. The reason he didn't go himself, אמר, he said, אי לאו תורה, if not for the תורה, כמה נחמן בר אבא איכא בשוקא? How many נחמן בר אבא's would you have in the street? You'd have plenty. In other words, my specialty is because I learned Torah. And therefore he said that the reason he doesn't go himself is not because he cares about his own kavod, it's about the Torah that he learned, the kavod that he has for the Torah. So he has no right to be mochel on that kavod. So therefore all he did, he would send the servants to help those older people, but he himself wouldn't go. This is the pshat the way Rashi learns. Rashi himself says there's another pshat, but he himself says it's not the right pshat. The other pshat that Rashi says is that Abaye, when it says in the Gemara he used to stick out his hand to an older person, it doesn't mean that, as he said before, to stick out his hand to help that person, on the contrary, that he would stick out his hand and lean on that person. But Rava would send שלוחים to tell the other people that he is coming, so they should give him kavod. And Rav Nachman would send agents to tell them that he is coming, to get kavod. But Rashi says that is not the right peshat, because whenever it says in the Gemara that someone stuck out his hand, it doesn't mean he stuck out his hand to lean on somebody else, but that means he stuck out his hand that the other person should lean on him. Therefore we have to learn in the Gemara here, too, that Abaye stuck out his hand so the older person should lean on him, and Rava would send שלוחים to help those people to lean on them, and Rav Nachman would send the סריסים, Rav Nachman would send the servants to help those people, and himself he wouldn't go. Then the Gemara continues: אמר רב יוסף אמר רב ינאי, רב יוסף said in the name of Rav Yanai: אין תלמיד חכם רשאי לעמוד מפני רבו אלא שחרית וערבית. A talmid chacham is not allowed to stand up in front of his Rebbe only in the morning and the evening, כדי שלא יהא כבודו מרובה מכבוד שמים, in order that the kavod of his Rebbe should not be greater than the kavod of שמים. Since Hashem we only receive we only give him kavod in the morning and the evening when we daven, so too for the Rebbe he only give kavod twice, in the morning and the evening. But here Tosafot asks a kashya: if you only have to stand up in front of your Rebbe שחרית וערבית, why do we find in the Gemara דף ל״ב עמוד ב׳ that Rava was upset why they didn't give give him kavod? Maybe they stood up for him in the morning and the evening, and therefore they didn't have to stand up now? So Tosafot says that that this din that you only have to stand up in the morning and the evening only refers to those who actually live in the house of the Rebbe, because they stand up in the morning and the evening. But all the other talmidim have to stand up even a hundred times a day. Why? Because maybe someone else will see that they don't stand up, and they'll be chashud, they'll suspect that they're not giving kavod to the Rebbe. So they constantly have to stand up. And Tosafot says even more: even those that live in the house of the Rebbe, but if there are strangers that come in, they also have to stand up every time, because those strangers will not know that they already stood up in the morning, and therefore they'll suspect that they don't give kavod to the Rebbe, and therefore they have to stand up every time that the Rebbi comes in. Then the Gemara asks a kashya: מיתיבי, I'll ask you a kashya: רבי שמעון בן אלעזר אומר, רבי שמעון בן אלעזר says, we said before, מניין לזקן שלא יטריח? How do we know that a zaken should not be מטריח the people in standing up? תלמוד לומר: זקן ויראת. We quoted the pasuk where it says זקן ויראת מאלקיך, that even the zaken has to have yirah and not be מטריח the people to stand up. ואי אמרת שחרית וערבית בלבד, if you're gonna say that you only have to stand up in the morning and evening, אמאי לא יטריח? Why shouldn't he be מטריח them? חיובא הוא! Isn't it a chiyuv? Since you only have to stand up in the morning and the evening, and this is the normal way, so the Gemara feels here it's a chiyuv, that in the morning and evening you must stand up. So why should he avoid coming the regular way, they shouldn't stand up? Adrabah! He should come the regular way in order for them to stand up, isn't it a chiyuv for them to stand up? אלא לאו, isn't this a re'ayah that כולי יומא, that you have to stand up a whole day? That since we say you shouldn't be מטריח, that shows that every time you see him you have to stand up, and that is really an extra tircha, and that's why we say that he should avoid being מטריח them. So the Gemara says, לא, לעולם שחרית וערבית בלבד. Be'emet you only have to stand up in the morning and the evening. Va'afilu hachi, and still, כמה דאפשר ליה לא ניטרח, as much as possible he shouldn't be מטריח them. In other words, it's not a chiyuv that you must stand up in the morning and evening. It's only that if your Rebbi comes and you see him, then you must stand up in the morning or the evening. But if he is able to do that you shouldn't have to stand up, then he should see that he should not be מטריח even when it comes to standing up just twice a day, just the morning and evening. Then the Gemara continues: אמר רבי אלעזר, Rabbi Elazar said: כל תלמיד חכם שאין עומד מפני רבו, any talmid chacham that doesn't stand up in front of his Rebbi, נקרא rasha, is called a רשע, ואינו מאריך ימים, and he will not live long, ותלמודו משתכח, and he will forget his learning. How do we know that? שנאמר, because the pasuk says: How do we know that? שנאמר שנאמר because the pasuk says, the pasuk in Kohelet ח, it says וטוב לא יהיה לרשע, good will not be to the רשע, ולא יאריך ימים כצל, he will not live long just like a shadow, אשר איננו ירא מלפני אלקים, because he is not afraid of Hashem. And as Rashi says, this pasuk tells us these three things: first of all, we call him a rasha; second of all, it says וטוב לא יהיה, he will not have tov, he will not have good, and this refers to Torah, because אין טוב אלא תורה, wherever it says good it means Torah, so the pasuk says he will not have tov, it means he will not have Torah, that means he will forget his learning; and it says ולא יאריך ימים כצל that he will not live long. So from here we see the three things: that he is called a rasha, he will not live long, and he will forget his Torah. But how do we know that this refers to a person who doesn't stand up in front of his rebbi? So the Gemara says מורא זו איני יודע מהו. The pasuk said that the reason for this is because אשר איננו ירא מלפני אלקים, because he's not afraid of Hashem, we don't know what it means. What did he do that he showed that he's not afraid of Hashem? But כשהוא אומר when the pasuk says ויראת מאלקיך, in that pasuk where it says מפני שיבה תקום והדרת פני זקן, there the pasuk finishes off with the words ויראת מאלקיך, you should be afraid of Hashem. So we see that concerning which thing does the Torah say you should be afraid of Hashem? Concerning standing up for a talmid chacham, for your rebbi. So from there we know when this pasuk says that this person was not afraid of השם, הרי מורא זו קימה. So we know that this fear that he didn't have means that he didn't stand up. So from here we know that a person that doesn't stand up in front of his rebbi has all these three things: he's called a rasha, and he is not מאריך ימים, and he will forget his learning. But then the Gemara asks ואימא maybe we could say מוראת ריבית, that when the Torah says he wasn't afraid of Hashem, it means that he didn't keep the din of ריבית. ריבית means that you're not allowed to take interest. And when the Torah says that you shouldn't take interest, the Torah also says ויראת מאלקיך, you should be afraid of Hashem. So maybe when it says he didn't have yirat Hashem, it means that he didn't keep the mitzvah of ריבית? Or ומוראת משקלות, or he wasn't afraid concerning the mitzvah of משקל? There's a din that you must have proper weights. So if he didn't have proper weights, he doesn't have fear of Hashem. So maybe that's what the pasuk means that he didn't have fear of Hashem? The Gemara answers: דבי אלעזר פני פני גמר. דבי אלעזר, who said that this refers to the person who didn't stand up in front of his rebbi, learns out a gezeirah shavah of the word פני. Because here it says מפני שיבה תקום and it uses the word פני, and in this pasuk it also says אשר איננו ירא מלפני אלקים, so we know that the the pasuk where it says אשר איננו ירא מלפני אלקים refers to the same kind of thing as the פסוק מפני שיבה תקום. So from there he knows that what didn't he do? He didn't stand up in front of a talmid chacham. But Tosafos asks here a very obvious question: one of the things the Gemara asked was that maybe this refers to מוראת משקלות, that when it says that he didn't have yirat Hashem, it means that he didn't keep the mitzvah of משקלות. So Tosafos asks, by the din of משקל of having the proper weights, we do not find that the Torah should say ויראת מאלקיך. The whole kushya of the Gemara is that how do you know אשר איננו ירא מלפני אלקים means the ויראת מאלקיך that says by מפני שיבה תקום והדרת פני זקן, maybe it means the other ויראת מאלקיך that says by ribbis or by משקלות? But we do not find by משקלות that the pasuk should say ויראת מאלקיך. So Tosafos brings that the the Ri answers that we do find mora, the inyan of ויראת מאלקיך by משקלות. Why? Because it says in the Midrash that when the pasuk says זכור את אשר עשה לך עמלק, ואתה עיף ויגע ולא ירא אלקים, remember what Amalek did to you, it was a time when you were tired and you didn't have יראת אלקים. So what kind of not having יראת אלקים does it mean? So the Midrash says it means that a person who did not keep the mitzvah of משקלות. Why? Because right before the parashah of Amalek, the Torah speaks about having proper weights. So we learn out from there that Amalek comes for not keeping proper weights, and the Torah uses, by the case of Amalek the Torah says ולא ירא אלקים. So from here we know that there is a concept of ויראת מאלקיך concerning משקלות, and that's what the Gemara meant when the Gemara asks maybe when it says אשר איננו ירא מלפני אלקים it means the mora that the Torah says concerning משקלות. But Tosafos themselves say there's another girsa in the Gemara, that it didn't have to say ואימא מורא משקלות, the mora that says by mishkal by proper weights, but מכשולות, and this refers to the פסוק ולפני עור לא תתן מכשול, that you shouldn't put a stumbling block in front of a blind person, and there, takeh the Torah says ויראת so, and that's what the Gemara means, but then Tosafot asks if that's what the Gemara means, then what is the Gemara's teirutz? That how do we know it takeh means standing up in front of the Rebbe, because he learns out פני פני? If the Gemara's kashya was concerning מכשולות, there it also says פני. It says ולפני עור לא תתן מכשול, so we might as well learn out the pasuk where it says מלפני אלקים from the פסוק לפני עור לא תתן מכשול ויראת, and takeh say it means that this person did not keep the mitzvah of ולפני עור לא תתן מכשול. Tosafot answers that there is a special connection between standing up for a talmid chacham and having fear of Hashem. That's why we'd rather say that when the pasuk says he didn't have fear of Hashem, it means he didn't stand up for a talmid chacham. Why? Where do we find that there's a special connection between standing up for a talmid chacham and having fear of Hashem? Because the Gemara says in בבא קמא, את ה' אלקיך תירא לרבות תלמידי חכמים, that when the Torah says you should fear Hashem, it comes to include talmidei chachamim, that you have to have yirah from talmid chacham too. That's the extra word את ה' אלקיך תירא that comes to include תלמידי חכמים. So we see that there is a special connection in having kavod for talmidei chachamim to having fear of Hashem, and therefore when it says that איננו ירא מלפני אלקים, that the person did not have yirah, he did not have fear of Hashem, we'd rather say it means that he didn't stand up in front of his Rebbe, or in front of a talmid chacham. Then the Gemara continues, איבעיא להו, they asked a question, there was an איבעיא asked in the ישיבה, בנו והוא רבו, if his son, and his son is the rebbi of the father, מאי הו לעמוד מפני אביו, what is the din? Does he have to stand up for his father since he is the rebbi of his father? The Gemara says, תא שמע, come here, I'll answer your question, דאמר ליה שמואל לרב יהודה, שמואל said to רב יהודה, שיננא, smart person, תלמיד חכם, קום מקמי אבוך, stand up in front of your father, even though Rav Yehuda was the rebbi of his father, his father was Rav Yechezkel, and Rav Yehuda was the rebbi of his father, as we takke see in the Gemara earlier where Rav Yechezkel said something and his son Rav Yehuda said to him do not say it that way, it's wrong, you have to learn it differently. So we see that Rav Yehuda, the son, was the rebbi of his father Rav Yechezkel, and nevertheless Shmuel said to him stand up in front of your father. So from here we see that even if the son is the rebbi of his father, he must stand up in front of his father. The Gemara says it's no ראיה, שאני רב יחזקאל, רב יחזקאל could be different, דבעל מעשים הוה, he was a person who did a lot of good deeds, and maybe that is why his son had to stand up for him even though he was his his רבי, דאפילו מר שמואל נמי קאים מקמיה, as we see that even Shmuel himself would stand up in front of Rav Yechezkel. So we see that Rav Yechezkel was a separate case, a special case, he was a בעל מעשים, and therefore for him he had to stand up. So the Gemara says, אלא מאי קאמר ליה, if so, what did he tell him? Why did Shmuel say to Rav Yehuda stand up in front of your father Rav Yechezkel? If he was a בעל מעשים, other people also had to stand up for him. Since he told him to stand up, probably he meant to teach a din, that even if the son is the rebbi of the father, nevertheless he has to stand up, otherwise he wouldn't said it have said it to him. The Gemara says, no, הכי קאמר ליה, this is what he meant to say to him, זימנין דאתי מאחוראי, sometimes he will come in in

back of me, so I want you to know, he says, קום את מקמיה, stand up in front of him, ולא תחוש ליקרא דדידי, do not care about my kavod. That's what Shmuel said, sometimes I might not see and your father will walk in, and you'll be afraid to stand up in front of your father because of my kavod, so I'm telling you, stand up in front of your father and I don't mind my kavod. But otherwise there is no re'ayah that if the son is the rebbi of his father, that he has to stand up in front of his father. Then the Gemara continues, איבעיא להו, there was another question asked, בנו והוא רבו, if his son is his רבי, מהו שיעמוד אביו מפניו, what is the din, does his father have to stand up in front of the son since there's a din that you have to stand up for your rebbi, since his rebbi is his son, so the she'eilah is, does the father have to stand up for his son who is his rebbi? The question before was does the son have to stand up for the father, being that he is his rebbi, is there still a din of kibbud av? Now the question is the other way: Does the father have to stand up in front of the son, being that the son is his rebbi? The Gemara says, תא שמע, come here, I'll answer your question, דאמר רבי יהושע בן לוי, Rabbi Yehoshua ben Levi said, אני איני כדי לעמוד מפני בני, I don't have to stand up in front of my son. And at this point the Gemara thought that what he meant was, why doesn't he have to stand up in front of his son? Because he is his son's rebbi. It wasn't the case that his son was his rebbi, on the contrary, he was his son's rebbi, and that's what he meant, that I don't have to stand up in front of my son because because I am his rebbi and he is not my rebbi. אלא משום כבוד בית נשיא, the only reason I would stand up for him is the kavod of the nasi, because he got married into the family of the nasi, and therefore he says, I will stand up for my son. So it comes out, טעמא דאנא רביה, the reason he says that he didn't have to stand up be'emet in front of his son was because I am his rebbi, the father was the rebbi of the son. That's why he said I didn't have to stand up in front of him, the only reason I'm doing it is because of the kavod of the nasi. הא איהו רביה, but had the son been his רבי, קאימנא מקמיה, I would stand up in front of him. So it comes out from here that if the son is the rebbi, the father has to stand up, because he said clearly, I don't have to stand up, and בפשטות it meant because he is not my rebbi. Had he been his rebbi, the father would have to stand up for the son. So we see from here that if the son is the rebbi of the father, the father has to stand up for the son. And the Gemara says, no, הכא קאמר, this is what he meant: אני איני כדאי לעמוד מפני בני ואפילו הוא רבי, I don't have to stand up in front of my son even if he was my rebbi. That's what he meant: I don't have to stand up in front of my son no matter what, because in all cases a father doesn't have to stand up for his son even if the son is the rebbi. דהא אנא אבוה, because I am the father. אלא משום כבוד בית נשיא, the reason I stand up is because of the kavod of the נשיא. So here we have no re'iyah that if the son is the rebbi of the father, the father has to stand up for his son. Then the Gemara continues: איבעיא להו, there was a question asked: רכוב כמהלך דמי או לא, if he's riding, is that as if he is walking or not? If you see your rebbi riding on a horse, do you have to stand up or not? On one way hand you could say that since he is sitting on the horse, so he is not standing, so he is sitting you do not have to stand up for him. On the other hand, since he is riding the horse, the horse is going and he is riding on the horse, it's as if he is walking, and you do have to stand up for him. That was the Gemara she'eilah: is riding like walking and you have to stand up, or is it not and you do not have to stand up? אמר אביי, so Abaye said: תא שמע, come here, I will answer your question. And Abaye is going to quote from the נגעים פרק י״ג משנה ז׳, or as Rashi says, from the beraita in Torat Kohanim. And this all refers to the din of a מצורע. The Torat Kohanim says, as Rashi brings, that by a מצורע, a person who has leprosy and he became tamei, he fits all the conditions to make him tamei, so the din is the pasuk says מחוץ למחנה מושבו, that he's supposed to sit outside of the camp, outside of the מחנה. And we learn out from here that מושבו is tamei, that if he sits in a place and you go in under the same roof where the מצורע is sitting, you become tamei. In other thing in other words, anything that comes under one roof with a מצורע, he is tamei. But we also learn out that it is only if the מצורע is sitting, because the pasuk says מחוץ למחנה מושבו, we learn out מושבו טמא, that if he is sitting then everything else is tamei, but if he is standing then things that come in under the same roof with the מצורע are not tamei. And the same applies not only to a person a מצורע, but to an אבן מנוגעת. If you have a stone which has a צרעת, a נגע on it and it is tamei, the same din would apply, that if that stone is sitting and there are things under the same roof of that stone, so then the din is that all those things become tamei. And this is what he quoted: טמא יושב תחת האילן, if you have a tamei, the מצורע who is tamei is sitting under the tree, וטהור עומד, and there's a person who is tahor is standing under the same tree, tamei, he becomes tamei. Since the מצורע is sitting, so then the person who is standing under the same roof under the same tree as the מצורע, he becomes tamei. But if טמא עומד תחת האילן, if the tamei is standing under the tree, וטהור יושב, and the tahordike person is sitting, tahor, he is tahor, because the din is only if the מצורע is sitting. But if the tahor person is sitting, then he doesn't become tamei even though the מצורע is there, but as long as the מצורע is standing and not sitting, then the tahordike person does not become tamei. ואם ישב הטמא, but if the טמא sat down, הטהור טמא, so the tahordike person automatically becomes tamei, because now the מצורע is sitting and he is under the same roof with the מצורע. וכן באבן המנוגעת, the same applies if there is a person holding a stone with a נגע, the same din would apply. That if the person who's holding the stone is sitting under the tree, so then the tahordike person becomes tamei. If the one that's holding the אבן המנוגעת, the stone, is standing under the tree, so then the other person doesn't become tamei. ואמר Rav Nachman bar Kohen, Rav Nachman bar Kohen said: זאת אומרת, this teaches us, רכוב כמהלך דמי, that if someone rides, it's as if he's walking, שמע מינה, from here we learn out. Because here we see that if the person who is carrying the stone is standing, then the other person is tahor. If the person who is carrying the stone is sitting, then the other person is tamei. Now, the question is, if we look at the stone, then what difference does it make whether the person is standing or the person is sitting, the stone is constantly sitting. Even if the person who holds the stone is standing, but the stone is sitting in the pocket or in the hands of the person. So therefore, the din should be that whatever the position of the person who's holding the stone is, should make no difference and the other person should become tamei. Since we say it depends on the person who's holding the stone, whether he is sitting or he is standing, that shows that we do not look at the position of the stone, we look at the position of the person who's holding the stone. So the same would apply to a person who is riding a horse, that we do not look at the position of the person who's on the horse, and we would say that he is sitting, but we look at the position of the thing he is sitting on. And therefore, if the horse is walking, is going, so we look at it and say it is as if the person is going. So from here he learns out that רכוב כמהלך, that riding is like walking. And therefore, if you see a Rebbe riding a horse, even though he is sitting on the horse, you must stand up for him. Then the Gemara continues, איבעיא להו, there was an איבעיא, another question asked, מהו לעמוד מפני ספר תורה? What is the din, do you have to stand up for a ספר תורה? So רב חלקיה ורב סימון ורבי אלעזר אמרי, these three, רב חלקיה and רב סימון and רבי אלעזר said, קל וחומר, there is a קל וחומר, מפני לומדיה עומדים, if you have to stand up for those that learn the Torah, for a תלמיד חכם, מפניה לא כל שכן? So for the Torah itself certainly you have to stand up. Then the

Gemara says, רבי אילא ורבי יעקב בר זבדי, רבי אילא and רבי יעקב בר זבדי הוו יתבי, they were sitting, חליף ואזיל רבי שמעון בר אבא, so רבי שמעון בר אבא passed by, וקמו מקמיה, and they stood up for him. אמר להו, he said to them, חדא, first of all, דאתון חכימי ואנא חבר, you are חכמים and I am only a חבר, ועוד, and another thing, כלום תורה עומדת מפני לומדיה? Does the Torah have to stand up for those that learn Torah? Because they were at that moment involved in learning Torah, so therefore he referred to them as Torah itself. So he said, you don't have to stand up for me, because you are Torah itself, you were learning Torah, so you're like the Torah itself. I am only a person who studies Torah, so does the Torah itself have to stand up for those people who study Torah? And the Gemara says, סבר לה כרבי אלעזר, the reason he said it because he held like רבי אלעזר, דאמר רבי אלעזר, רבי אלעזר said, אין תלמיד חכם רשאי לעמוד מפני רבו בשעה שעוסק בתורה, that a תלמיד חכם is not allowed to stand up for his רבי while he is studying Torah. And that's what he meant. Since you were in the middle of studying Torah, you do not have to stand up in front of me. But the

Gemara says, לייט עלה אביי, אביי cursed on this. In other words, Abaye did not hold of this din, and anybody who would act that way, who would not stand up in front of his רבי because he is studying Torah, Abaye said he should be cursed, because Abaye held that even while you're learning Torah, you have to stand up for your רבי. Then the Gemara continues, there's a pasuk that says concerning משה רבינו, והביטו אחרי משה עד באו האהלה, that the Yidden looked after Moshe till he went into his tent. And the reason the Gemara brings this pasuk here, because this is in continuation to the din that you have to stand up in front of your רבי, and how long you have to stand as the Gemara will explain soon, so the Gemara quotes this pasuk in order to explain this din. But the Gemara says that there's a machloket here, רב אמי ורב יצחק נפחא, there's a machloket between רב אמי and רב יצחק נפחא, what the peshat in this pasuk is, why the Yidden looked after Moshe till he entered his tent. חד אמר לגנאי וחד אמר לשבח. One said לגנאי, for an embarrassment, it was for a bad reason. And one of them says it was לשבח, it was for praise, it was for a good reason. מאן דאמר לגנאי, the one that said it was for a bad reason, כדאיתא, as it says. The Gemara doesn't want to mention it, because it's not good, so therefore the Gemara just says as it says in a different place and doesn't mention it. But Rashi does say what it means, so Rashi quotes מדרש תנחומא, where it says that they looked after Moshe, and they said to themselves, look, look how fat he is, look how fat his feet are, look how fat his neck is, all this was taken from ours. That's the גנאי that they had in mind when they followed Moshe, they looked at him till he entered his tent. But מאן דאמר לשבח, the one that said it was לשבח, they looked after him in praise, what does that mean? The Gemara says, אמר חזקיה, חזקיה said, אמר לי רב חנינא בריה דרבי אבהו אמר רבי אבהו אמר רבי אבדימי דמן חיפה, that Rav Chanina the son of Rabbi Abahu, in the name of Rabbi Abahu and in the name of Rabbi Avdimi dem Chifa said to me, he said a din concerning how you have to act in the, in connection to standing up for a talmid chacham. Because be'emet there are three categories. There is the highest category, a נשיא, then you have lower than him, a person who is the אב בית דין, the head of the בית דין, and then you have a regular חכם. So he said like this: חכם עובר, if a חכם is passing, עומד מלפניו ד' אמות, you have to stand up in front of him within four אמות, וכיון שעבר ד' אמות יושב, and as soon as he passes away from the ד' אמות, from the four אמות of you, you're allowed to sit down. You only have to stand up when he comes into your ד' אמות, and you're already allowed to sit down as soon as he passes your ד' אמות. But אב בית דין עובר, if the אב בית דין passes, עומד מלפניו מלא עיניו, you have to stand up as far as your eye could see. But כיון שעבר ד' אמות יושב, as soon as he passes away from your ד' אמות, you're allowed to sit down. So standing up לכתחילה you must do as soon as you see him, but to sit down you're allowed to as soon as he goes away from your ד' אמות. But נשיא עובר, if the נשיא is passing by, עומד מלפניו מלא עיניו, you must stand up as far as you could see, ואינו יושב עד שישב במקומו, and you're not allowed to sit down till he sits down in his place. שנאמר, how do we know that? So he quotes this pasuk: והביטו אחרי משה עד בואו האהלה, they looked after Moshe till Moshe came to his tent. In other words, they waited for Moshe to enter his tent, and then they left. And this was the shevach, the praise, that they had in mind when they looked after Moshe, because he was the נשיא, so they weren't allowed to sit down till they couldn't see Moshe anymore, and that's what the pasuk means, that they looked after him till he entered his tent. Concerning what we learned in the Gemara before, Rabbi Yochanan said מפניהם עומדים, that in front of the ones that brought bikkurim you have to stand up, but מפני תלמידי חכמים אין עומדים, but in front of the תלמידי חכמים you don't have to stand up. And then in addition in connection to that, the Gemara says אמר רבי יוסי בר אבין, רבי יוסי בר אבין said, בוא וראה כמה חביבה מצוה בשעתה, how beloved a mitzvah in its proper time is, שהרי מפניהם עומדים, מפני תלמידי חכמים אין עומדים, because we stand up in front of them, but not in front of תלמידי חכמים. And the

Gemara asks that how do we know, maybe it is because we shouldn't be מכשיל them לעתיד לבוא, because if we're not going to give them kavod, maybe they won't bring the bikkurim again. So we see that the Rambam in Perush Hamishnayot, in פרק ג׳ of bikkurim, משנה ב׳, he writes like this. He writes that the ikar is, in other words the halacha is, that the people who work don't have to stand up in front of a תלמיד חכם. But they do have to stand up in front of those people who bring bikkurim, and he gives the reason why: לפי שהנכנסים הם קהל, because they come in a whole community, וכבוד ציבור שאני, and the kavod of a tzibbur, of the whole community, is different, that is stronger. Now lichorah, where does the Rambam take that from? In our Gemara it's not mentioned at all. The Gemara gives a different reason. The Gemara says that why do you stand up for them? Because חביבה מצוה בשעתה, or the Gemara says later on, because שלא להכשילם לעתיד לבוא, not to cause them later on not to bring bikkurim. But where does the Gemara here mention the whole idea of it being בציבור and therefore you have to stand up in front of them? But be'emet the Maharsha here in Chidushei Aggadot writes that this is really what the Gemara means. When the Gemara means chavivah mitzvah bish'atah, that the reason you have to stand up because it's beloved to do a mitzvah in its proper time, what it means is that when you do it in its proper time, there was a big crowd. And that is why in front of a תלמיד חכם you don't have to stand up if you're working, but in front of these people you would have to stand up, because this was done in public if it was done in its proper time. It was done in public, and because of the כבוד הציבור you have to stand up. So when the Gemara says that chavivah mitzvah bish'atah, in its proper time, it means because in its proper time there was a big crowd. And when the Gemara says at the end that the reason is because אתה מכשילם לעתיד לבוא, because you might be מכשיל them in the future, it also means that, because since they come in public and they will see that nevertheless they're not given kavod, that's the reason why they might eventually in the future stop bringing the ביכורים. So it comes out that the Maharsha learns that the פשט of the Rambam is really what the Gemara means. But the truth is that the Bartenura, the רב over there in Mishnayot, he obviously doesn't learn that way. He obviously learned that the פשט is פשוט, חביבה מצוה בשעתה, because when you do a mitzvah in its proper time, you have to stand up in front of that person. And because of that he says that you have to stand up in front of the people who carry the bed of a מת, because they are doing a mitzvah. You have to stand up in front of the people who are carrying a child for a brit, because they are doing a mitzvah. So we see that the Bartenura learns that it doesn't depend on the concept of a קהל, of being in ציבור, but it depends פשוט because it is a מצוה בשעתה.

Another interesting thing here is, when the Gemara said לגבי בית הכסא and בית המרחץ, that you don't have to stand up when you're in the בית הכסא and בית המרחץ, the Gemara made a difference between בתי גוואי and בתי בראי. It depends in which room you are, whether you're in the inner room or in the outer room. In the outer room, it is a קימה שיש בה הידור, when you stand up there it is a כבוד, but if you're in the inner room where people stand undressed, then there is no כבוד. The truth is that in the Gemara in Shabbos דף י׳ we find that in those days in the בית and בית המרחץ they used to have three rooms: the inner room, the middle room, and the outside room. And the Gemara says that in the outside room they only stood dressed. In the very inner room they were all undressed. In the middle room, then some of them were dressed, some of them were undressed. And the Gemara makes a חילוק in the דינים. The דין is like this, that in the first room where people only stand dressed, you're allowed to learn Torah there, you're allowed to דאוון there, you're allowed to say shalom there, you're allowed to put on תפילין, etc. In a place where the people stand undressed and dressed, which is the middle room, you're allowed to say shalom there, but you're not allowed to learn and you're not allowed to דאוון. In the place where people stand completely undressed, so there you're not allowed to even say shalom, certainly you're not allowed to דאוון, and you're not allowed to learn. But the question is לגבי this דין of קימה that we say here, that you have to stand up in front of a תלמיד חכם in the outside room, but you don't stand up when you're in the inner room, what about the middle room? So the Hagahot HaRadal he says that mistabra, the sevara would be that since we said the Gemara says in Shabbos that in the middle room you are allowed to say shalom, so probably it would be a קימה שיש בה הידור. Probably if you would stand up it would be considered a הידור and you should have to stand up. But then he says that maybe since it's a room that has no מזוזה, then you don't have to stand up because we have a דין אין מכבדין אלא בפתח שיש בו מזוזה, that when two people walk into a room and you want to be מכבד the other person to walk in first, you only are מכבד him in a room which has a מזוזה. So it seems as if the whole דין of כיבוד is only in a room with a מזוזה. And since the middle room has no מזוזה, so therefore maybe you wouldn't have to stand up. On the other hand he says maybe the outside room also has no מזוזה because the outside room isn't really not a בית דירה, even though people are always dressed there, but because people do not live there, it's פטור from מזוזה. And nevertheless, we say you do have to stand up. So obviously it comes out that this whole דין that אין מכבדין אלא בפתח שיש בו מזוזה, that you only give כבוד in a room which has a מזוזה, only applies when two people walk into the room, but לגבי standing

up, there it doesn't depend on מזוזה, and therefore he says that probably in the middle room you would have to stand up, since the דין is that you're allowed to say shalom, that shows that it is a place of hidur, and therefore you would have to stand up. Another interesting thing in the sugya here is the Gemara had a she'eilah: if the son is the rebbi of the father, does he have to stand up in front of his father? And the Gemara didn't answer this question. So לגבי להלכה there's a machloket, an argument in the poskim. The Rambam says that אין האב עומד מפני הבן אבל הבן עומד מפני אביו, that the father would not have to stand up for the son even though his son is his rebbi, but the son would have to stand up in front of his father. But the Rosh holds that ויעמדו זה מפני זה, that they both should stand up for each other. And not only that, the Rosh says that אמרו עליו על מהר״ם מרוטנבורג, they said on the מהר״ם from רוטנבורג, שמיום שעלה לגדולה, that from the day that he went up to גדולה, he was appointed as the head, לא הלך לפני אביו, he didn't go to see his father, ולא רצה שאביו יבא אליו, and he didn't want his father to go to him, because he didn't want to have to give his father kavod, and he didn't want his father to give him kavod, and therefore he made sure that he shouldn't see his father and therefore there will be no problem. But the

Yam Shel Shlomo asks a kashya: since the din is that a father who is mochel on his kavod, or a rebbi who is mochel on his kavod, the din is that the kevodo is machul, so why wasn't the Maharam of Rothenburg mochel on his kavod and he should stand up in front of his father? And he answers that since the Gemara said before that even though the kavod is machul, but still הידור בעיא למיעבד, you still have to do something, so he didn't want his father to have to do any kind of hidur in front of him. But nevertheless the Yam Shel Shlomo says that if somebody cannot be like the Maharam, in other words he cannot make sure that his father will not see him, he needs his father or his father needs him, etc., so what should he do? So he says what he should do is, he should stand up in front of his father. And לגבי the father standing up for him, he says that he should be mochel on his kavod, so his father won't have to stand up in front of him, but a hidur his father would have to do.