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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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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