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1) EXEMPTIONS FROM STANDING

(a) (Beraisa) Suggestion: Perhaps one must give money to the Zaken to honor him.
(b) Rejection: "You will rise and honor" - just as one does not lose money by rising, one does not lose by honoring.
(c) Question: Why is it clear that one does not lose money by rising?

1. Doesn't the verse include the case of a man drilling through pearls (to thread them), and he must stop working when he rises?

(d) Answer: The verse equates rising to honoring - just as one need not desist (from working) to honor, also to rise.

1. The verse also equates honoring to rising - just as one does not lose money by rising, one does not lose by honoring.

i. From here we learn that craftsmen are not allowed (Tosfos - some explain, obligated) to rise for Chachamim.

(e) Question (Mishnah): (When people come to Yerushalayim bringing Bikurim (first fruits), all craftsmen rise for them, greet them and bless them.
(f) Answer (R. Yochanan): They must rise for people bringing Bikurim, but not for Chachamim.
(g) (R. Yosi bar Avin): We see how great is one doing a Mitzvah - he is honored more than Chachamim!
(h) Rejection: Perhaps he is not worthy of such honor; it was enacted to honor people bringing Bikurim, lest they decide not to come again.
(i) (Beraisa) Suggestion: Perhaps one must rise in the Beis ha'Kisei or bathhouse...
(j) Question: Is one truly exempt?!

1. It twice happened that R. Shimon bar Rebbi walked by Chachamim that had learned from him (R. Chiya and Bar Kapara) in the bathhouse, and they did not rise for him - R. Shimon was upset.
2. Rebbi: Perhaps they were thinking about what you taught them, and did not notice you.

i. If they did notice, they would be obligated to rise!

(k) Answer: One is obligated to rise in the outer rooms of a bathhouse, not in the inner rooms.

1. Support: These cases must have been in the outer rooms - Rabah bar bar Chanah taught, one may think about Torah anywhere except for a Beis ha'Kisei or (the inner rooms of) a bathhouse!
2. Rejection: Sometimes a Chacham cannot help but think about Torah in these places.

(l) (Beraisa) Suggestion: Perhaps one may close his eyes as if he doesn't see the Zaken.

1. Question: Does the Beraisa speak of wicked people?!
2. Answer: It means, perhaps one may close his eyes before the Chacham is so close that he will have to rise if he sees him.

(m) Rejection: "You will rise and you will fear".
(n) (Beraisa): Rising which shows honor is when the Chachamim is within 4 Amos.

1. (Abaye): This is for a Chacham that is not his primary Rebbi; for one's primary Rebbi, he must rise as soon as he can see him.
2. Abaye would rise as soon as he saw the ear of the donkey on which Rav Yosef (Abaye's Rebbi) used to ride.

(o) Abaye was riding on the bank of a river; Rav Mesharshiya and other Chachamim were on the other side; they did not rise.

1. Abaye: Am I not your primary Rebi?
2. Chachamim: We did not notice you.

(a) (Beraisa): R. Shimon ben Elazar says, "Zaken, and you will fear" - this teaches that he should not unnecessarily cause people to stand for him.

1. (Abaye): If the Zaken takes a longer route to avoid making people stand for him, his life will be lengthened.
2. Abaye and R. Zeira would normally take a longer route.

(b) Ravina was sitting before R. Yirmeyah mi'Difti; a man passed by without covering his head.

1. Ravina: That man is so brazen!
2. R. Yirmeyah: Perhaps he is from the city of Machseya, he always sees Chachamim.

(c) (Isi ben Yehudah): "You will rise in front of an elder" - any elder.
(d) (R. Yochanan): The law is as Isi.
(e) R. Yochanan would rise for Nochri elders, because they have experienced many afflictions and many miracles.

1. Rava would not rise for them, but he would show honor.
2. Abaye would give them a hand.
3. Rava and Rav Nachman would send messengers to give them a hand.

i. Rav Nachman felt it would belittle the honor of Torah if he would help them himself.

3) RISING FOR ONE'S REBBI

(a) (R. Aibo): A Chachamim may not rise for his Rebbi more than twice a day, morning and evening, in order that he should not honor his Rebbi more than he honors Hash-m (saying Shema Yisrael).
(b) Question (Beraisa - R. Shimon ben Elazar): "Zaken, you will fear" - this teaches that a Zaken should not cause that people will have to rise for him.

1. If people need only rise twice a day - they should do so, what is wrong if he makes them rise?!
2. It must be, they must rise every time he passes!

(c) Answer: Really, people need only rise twice a day;

1. Still, the Zaken should minimize how much they must rise for him.

(d) (R. Elazar): Any Chacham that does not rise for his Rebbi is called wicked; he will not live long, he will forget his learning.

1. "An evil one will not live long...that does not fear Hash-m" - this refers to rising for a Chacham, by which it says "you will fear Hash-m".
2. Question: Perhaps it refers to usury or false measures, by which it says "you will fear Hash-m"!
3. Answer: R. Elazar learns a Gezeirah Shavah "Pnei-Pnei".

(e) Question: If a son is his father's Rebbi, should he rise for his father?
(f) Answer: Yes - Shmuel told Rav Yehudah to rise for his father.
(g) Rejection: Rav Yehudah's father is an exception - he was a great Tzadik, even Shmuel would rise for him.
(h) Question: If so, why did Shmuel have to tell Rav Yehudah to rise for him? (Wasn't it to teach that a son must rise for his father, even if he is his Rebbi?)
(i) Answer: He told him that when Rav Yehudah's father enters after Shmuel, he should only rise when his father enters (Shmuel pardoned the honor due to himself).
(j) Question: Must a man rise for his son, if his son is his Rebbi?
(k) Answer: R. Yehoshua ben Levi said, the only reason I rise for my son is because he married into the family of the Nasi.

1. Inference: This is because R. Yehoshua ben Levi was his son's Rebbi - had he been his son's Talmid, that would (also) require him to rise for him!

(l) Rejection: No - he meant, even if my son would be my Rebbi, that would not obligate me to rise for him, because he is my son;

1. I would only rise for him on account of the honor of the Nasi.

(m) Question: Is riding as walking (if a Chacham rides by, must people rise for him)?
(n) Answer (Abaye - Mishnah): If a Tzaru'a sits under a tree and a Tahor person stands underneath, he becomes Tamei;

1. If a Tzaru'a stands under a tree and a Tahor person sits underneath, he remains Tahor;
2. If the Tzaru'a sat down, the Tahor person would become Tamei.
3. The same applies to a stone of a house with Tzara'as (that a person holds under a tree).

i. (Rav Nachman bar Kohen): From this we learn that riding is as walking (just as we judge the stone as the person holding it, also we judge a man riding as the animal carrying him, i.e. as one walking).

(o) Question: Must one rise for a Sefer Torah?
(p) Answer (R. Chilkiyah...): We stand for those that learn Torah, all the more so for a Torah itself!
(q) R. Ilai and R. Yakov bar Zavdi rose for R. Shaman bar Aba.

1. (R. Shaman): That was unnecessary! Firstly, you are also Chachamim;

i. Secondly, people engaging in Torah need not stand for those that learn it!
ii. (R. Elazar): A Chacham is forbidden to rise for his Rebbi while he is learning.
iii. Abaye would curse those that ruled as R. Elazar.

(a) (R. Ami or R. Yitzchak Nafcha): "They looked at Moshe until he entered the tent" - they looked condescendingly;
(b) (The other of R. Ami and R. Yitzchak Nafcha): This teaches how long one must stand when the Nasi passes.

1. (Chizkiyah): One must rise when a Chacham comes within 4 Amos; when he is 4 Amos away (as he leaves), one may sit;
2. For the head of Beis Din - one must rise when one sees him coming; when he is 4 Amos away, one may sit;
3. For the Nasi - one must rise when one sees him coming; when he sits in his place, one may sit - "They looked at Moshe until he entered the tent".