LEV773 See [[LEV694]] Leviticus 19:18 love OXFORD 37

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LEV771 He [Hillel] used to say: …. And if not now, when? Pirkei Avot, Perek I, mishnah 14. The Torah commands, "Before an aged one, rise" [this verse] as a sign of respect. Some commentators give a striking interpretation: "Before you become an aged one, rise." In other words, do not wait until you are well advanced in years before returning to religion. Elevate yourself, rise in spirituality before old age sets in by degrees. Do not say, I will start observing the Sabbath when I retire from business; or, I will start visiting the synagogue when I have children. "If not now, when?" How can you be sure that you will reach that period in life? Or that if you do, you will be able to accomplish these things which you are neglecting now? Rise, elevate yourself now, before the years slip away into old age, leaving you fixed in your habits.

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LEV772 R. Me'ir said: Do not look at the jug but at what is in it: There can be a new jug filled with old wine, and an old one without even new wine in it. Pirkei Avot, Perek IV, mishnah 27. It is true that the Torah commands us to respect the aged [this verse] But, R. Me'ir indicates, this imposes no hard and fast rule on us to turn only to the old for wisdom, as though they possessed it exclusively. There is no monopoly on sound counsel, and we would do well to be receptive to it from whatever quarter it comes. As one Sage passionately exclaimed, "Happy, fortunate is the generation in which the elders listen to the younger ones." (T.B. Rosh Hashanah 25b).

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LEV774 Seven things are [typical] in a clod, and seven in a wise man: [1] he does not speak before one who is greater than he in wisdom; Pirkei Avot, Perek V, mishnah 9. There is yet another version, in the standard additions of Talmud that Rashi and Mahzor Vitry follow, reading בחכמה ובמנין: "A wise man does not speak before one who is greater than he in wisdom or in number." Rashi explains: in number of years; in other words, it is seemly to show the same courteous difference to someone merely older, even if not particularly wiser--in keeping with Scripture's dictum, "Before an aged man shall you rise" [this verse]. With the passing of years a person is likely to have acquired wisdom out of his experiences, and he deserves respect on that score. This word ובמנין is also found in Avoth d’R. Nathan (A37), and clearly with the very same meaning, for it then gives Moses as an illustrative example of the wise man: “... it is stated: And Aaron spoke all these words which the Lord had spoken to Moses, and he did the signs in the sight of the people. (Exodus 4:30). Now, who was really the proper person to speak, Moses or Aaron?-- surely Moses, for he heard the instruction directly from the Almighty, while Aaron heard it from Moses. Nevertheless, Moses reasoned: Can I then speak where my older brother is present? He therefore bade Aaron speak.” Another meeting for ובמנין, says Rashi, is “greater in number of disciples.” Mahzor Vitry elaborates: In Talmudic times, after a thorough discussion and debate in the academy of Torah over an uncertain point of law, a vote would be taken, and the majority decision accepted. Then if a wise scholar finds that he differs with one who has more disciples than he, he will prudently remain silent. In any case a majority will side with the other.

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LEV770 Biblical Commandments are to be observed whenever the opportunity presents itself. Thus, when an elderly person walks by, we are expected to rise (Leviticus 19:32), but we are not required to go in search of old people to show respect. However, the commandment to practice justice is different: (Justice, justice, you shall pursue” [Deuteronomy 16:20) ordains the Torah. “Pursue” suggest that not only are we obligated to act justly when we can, but we must also seek ways to ensure that justice prevails (such as if we hear of someone who has been unjustly treated and are – or might be – in a position to help).

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LEV775 When the average adult or even a youngster is asked how an old person should be treated, the usual answer is "with respect." When the same person is asked why they should be so, they usually do not have an answer. Judaism has very specific answers. The reason a Jew must respect an old person is because the Torah says so as a commandment [this verse]. The Talmud (Kiddushin 32b) explains the reason by stating that the Hebrew word zaken (old person) is actually an acronym for the words "He who has acquired wisdom." Apparently, according to the Talmud, every old person, even with a limited education, has acquired wisdom simply by living and experiencing life. Book knowledge is not required for a person to acquire wisdom. Although many people have knowledge, they do not possess the wisdom on how to apply that knowledge to life's situations. This type of wisdom an old person necessarily achieves because of his or her experience. Thus, the Torah requires that an old person receive the respect of all.

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LEV776 One who speaks with lashon hara or rechilus about an elderly person in his presence, thereby demeaning him, also transgresses the commandment of וְהָדַרְתָּ֖ פְּנֵ֣י זָקֵ֑ן, “And you shall honor an elderly person” (Vayikra 19:32). (Even though the זָקֵ֑ן mentioned in the pasuk refers to a talmid chaham, Chazal nevertheless explain that this commandment of honoring also refers to a שֵׂיבָה֙, an elderly person, who is mentioned in the earlier part of the pasuk). This mitzvah requires one to honor an elderly person verbally, by speaking to him in a respectful and submissive manner. When one demeans an elderly person, he is certainly not honoring him, and he therefore transgresses this commandment. This commandment is also transgressed when one speaks lashon hara about a talmid chaham in his presence, even if he is not elderly, for Chazal say that the word זָקֵ֑ן in the pasuk refers to a talmid chaham; the word זָקֵ֑ן is expounded as זה שקנה חכמה, one who has acquired wisdom.... If one speaks lashon hara about someone who is both elderly and a talmid chaham, then he transgresses this commandment doubly.

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LEV777 The commandments that mandate sanctifying and not desecrating God's Name occur in the same [this] verse in Leviticus. Despite the verse's emphasis on "being hallowed among the children of Israel," Kiddush Hashem has long been associated with sanctifying God's Name among non-Jews as well; thus, when a Jew acts among Gentiles in a manner that reflects well on Judaism, Jews will say, "that was it real Kiddush Hashem."

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LEV778 The Rabbis taught: : "The hoary head" -- this implies any hoary head. I might think that one must rise even for a wicked old man; it is, therefore, written: "And you shall honor the face of the elder," an elder being one who has acquired wisdom [i.e., the wisdom of virtue] (Kiddushin 32b)

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LEV779 We are obligated to honor Torah scholars and the aged. This verse requires us to honor a Torah scholar, even if he is not aged, and an elderly person, even if he is not a Torah scholar (Kidushin 32b). Old in this verse does not merely refer to someone who is elderly; it also refers to mature in wisdom. A young scholar sees with his wisdom what the average person sees with his years (Chinuch 257). Failure to show respect toward Torah scholars is a very serious matter. Rabbi Akiva had 24,000 students--all Torah scholars--who died within a thirty-three day period as a punishment for not treating each other with proper respect (Yevomos 62b). [Transcriber's note: Author provides details regarding how to fulfill this commandment].

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