LEV780 R. Simon said: Before the hoary head you shall rise, and you shall honor the face of the elder … I am the Lord" -- The Holy One Blessed be He is herein saying of Himself: "I am the first to have fulfilled the mitzvah of standing before an elder" [in waiting upon Abraham (see Genesis 18)] (Yerushalmi Bikkurim 3:3).

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LEV784 Workers were exempt from the biblical injunction which commands people to rise in the presence of a scholar or elder as a sign of respect [this verse]. It was ruled that this deferential gesture was not required of workers because it conflicted with their obligation to perform uninterrupted work. Scholars were aware of this rule and consequently did not feel offended (Kiddushin 33a). The taking of rest breaks beyond the number sanctioned by common practice or mutual agreement was prohibited (Choshen Mishpat 337:20). These and other restrictive rules do not reflect a bias in favor of employers. They merely emphasized the ethical dictates of honesty. One is tempted to add that many modern civil servants are rarely troubled by such moral considerations. The basic aim of Judaic labor laws is to safeguard the security and dignity of workers and to protect the legitimate rights of employers. It is a serious breach of ethics to treat an employee with disrespect. It is equally a breach of ethics to treat an employer with disrespect.

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LEV782 It is a positive commandment to rise up before an aged man, and to honor a Torah scholar, getting up before him as Scripture says, You shall rise before a sevah, a man of hoary head, and honor the presence of zaken, an old man [this verse]. The term sevah "a man of hoary head") means someone of very advanced age, even if he is not a man of wisdom. One is duty-bound to stand before him – – even a wise scholar who is very young; but he is not obligated to stand up to his full height before him [the old man], but only enough to honor him. The term zaken means zeh she-kanah hochmah, one who has acquired wisdom. Even if he is very young, one is to stand up to his full height before him, from the time he [the scholar] comes within four cubits until he has left his presence. One is likewise duty-bound to give honor to his Torah teacher, even if he has not learned most of his knowledge [of Torah] from him. If a Torah a teacher is willing to overlook his honor, it may be left aside. But it is a great wrong to disparage or disgrace Torah scholars, or to hate them. Whoever disgraces such scholars will have no share in the world-to-come.

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LEV781 "Before the gray-haired you shall rise up, and you shall honor the face of the old man" 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 not a scholar (Kiddushin 32b). If someone relates loshon hora about a Talmid Chochom or an elderly person in his presence, he violates this commandment.

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LEV783 R. Yose said: Whoever honors the Torah will himself be honored by people; but whoever dishonors the Torah will himself be dishonored by people. Pirkei Avot, Perek IV, mishnah 8. At the start, let us note that the word gufo, which we translate as "himself," literally means "his body." With this rendering, our text appears to make a striking observation: He who honors the Torah, who studies and observes it in decency and reverence, will achieve the reciprocal award that his entire person will be honored by those about him. The human being is indeed a unity, a single, indivisible entity of body and soul; the two are integrally, inseparably interrelated. For this reason our Judaic tradition requires us to rise in respect at the entrance of a great rabbi or scholar [this verse, as interpreted in T.B. Kiddushin 32b and Midrash Sifra (Torath Cohanim) ad loc.] In essence, the study of the Torah is an intellectual pursuit, an activity of the mind. If we have a high regard for the scholar, it is because his mind is engaged in study, and in his thinking he has come to know the wisdom of Divinity and the verities of the Eternal. When a scholar walks into the room, however, we see only his physical presence; his mind does not make itself apparent. Why should we rise in respect? Perhaps we should wait until he speaks, until he manifests his brilliant knowledge, and then we will rise in respect! R. Yose's words indicate otherwise: Any kind of Torah activity, be it study with the mind, worship with the heart, or action with the limbs--if it is done right, it must engage the entire person and pervade his total entity, the whole organism, with sanctity. Hence, "whoever honors the Torah, his body will be honored by people." Not only the mind but the physical person will be regarded with reverence. To us this may appear obvious: a person is a person, and he cannot really be subdivided or considered in separate parts. Yet it is interesting that he Talmud notes a certain blindness in some of this: "How foolish are these other people: they rise (in respect) before a Torah scroll, but not before a great sage" (T. B. Makkoth 22b). In the synagogue, when the Holy Ark was opened, or when a scroll was carried by, they would stand in reverence for the Torah. But when a saintly scholar passed by, the same people felt no obligation to show reverence. Yet wherein does the sanctity or holiness of a scroll actually lie? It is only a great length of parchment on wooden rollers! Obviously its holiness lies in the words of Divinity that are written on it; before them we rise in respect. But surely, the scholar or rabbi who has studied this sacred Heritage has the words of God etched on his mind and memory. He is no less a bearer of Scripture, a living Torah scroll as it were. If he has honored the Torah by devoting to it years of study and observance, his body (gufo) has become sanctified through it, and no less than the Torah itself it deserves reverent honor.

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LEV785 Honor Torah scholars. A man is sent to this world mainly to acquire wisdom so that he recognizes his Maker. Therefore, it is fitting for a man to honor those who have acquired wisdom. By showing them honor, one inspires others to seek wisdom as well. Included is the obligation to honor elders who are not Torah scholars, for during an elder’s many years on earth he saw and recognized some of Hashem's wondrous deeds. Accordingly, he deserves honor, provided that he is not a sinner. Someone who ignores this command is subject to great punishment, for it is a pillar of our Torah.

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LEV786 It was taught: 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" (Kiddushin 32).

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LEV787 Treat Scholars with Respect: it is a duty to treat every scholar with respect, even though he is not one's teacher, for it is written [this verse] the word zaken (old) refers here to one who has acquired wisdom. When are we required to stand up in his presence? From the moment he reaches one within six feet till he has passed alongside him. It is improper for a scholar to put the people to the trouble of standing up in his presence by deliberately passing before them. He should rather use a shorter route, tending to avoid notice, so that none will have to rise before him. [Maimonides, Mishneh Torah, Laws of Talmud Torah, 6:1, 6:3].

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LEV788 Scripture here speaks of verbal oppression. What is verbal oppression? He should not say to him: "The mouth which just shortly before ate carcasses and treifah, and revolting, creepy things is now coming to learn Torah from the mouth of the Almighty!" And if he is the son of converts, he should not say to him: "Remember the deeds of your fathers" (Bava Metzia 58b)

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LEV789 No less than thirty-six times does the Torah remind us of our special obligation to the alien or stranger (Bava Metzia 39b) [this and following verse]. Indeed the ultimate source of the universality of Torah morality is to be found in the synthesis of two metaphysical beliefs: first, the unity of mankind as fixed by a common ancestry in Adam and a common nature grounded in the "image God"; second, a vision of the redemption that will encompass all mankind: "For then I will turn to the peoples a pure language that they may call upon the name of the Lord to serve Him with one consent." (Zephaniah 3:9. See also Isaiah 56:1-7 and 66: 18-21).

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