Kiddushin - Daf 33
- Interrupting work to stand for the elderly or those bringing bikkurim
The Baraisa on the previous Daf taught that just as standing for the elderly does not involve monetary loss, honoring them also does not entail a loss. Although standing which interrupts profitable work would cause a loss, the Gemara explains that we derive that just as honoring them does not entail interrupting work, standing for them also does not require interrupting work. Based on this it was said: אין בעלי אומניות רשאין לעמוד מפני תלמידי חכמים – craftsmen are not permitted to stand before Torah scholars בשעה שעוסקין במלאכתם – while they are involved in their work (if they are working for others, they are not “permitted” to stand). This is challenged from a Mishnah which teaches that all craftsmen would stand before those bringing bikkurim and inquire after their welfare!? Rebbe Yochanan answers that although one need not stand for a Torah scholar while working, one does for those bringing bikkurim. Rebbe Yose bar Avin marveled: בוא וראה כמה חביבה מצוה בשעתה – Come and see how beloved is a mitzvah during its time of performance, that it requires interrupting work for its honor, whereas standing for a Torah scholar does not! The Gemara responds that this may be to avoid discouraging them from performing the mitzvah in the future.
- בנו והוא רבו
The Gemara asks: בנו והוא רבו – If one’s son is his teacher, מהו לעמוד מפני אביו – what is the halachah whether the son must stand before his father? The Gemara brings a proof from Shmuel telling Rav Yehudah to stand for his father Rav Yechezkel, although he was the latter’s teacher. The Gemara responds that Rav Yechezkel was unique, דבעל מעשים הוה – because he was a man of exceptional deeds, such that even Mar Shmuel stood for him. Shmuel’s purpose in instructing Rav Yehudah to stand for him was that he should do so even when Rav Yechezkel passed behind Shmuel, without concern for Shmuel’s honor.
The Gemara then asks if the father must rise for his son who is his teacher. The Gemara quotes a statement of Rebbe Yehoshua ben Levi: אני איני כדי לעמוד מפני בני – It does not befit me to stand before my son, אלא משום כבוד בית נשיא – except because of the honor of the Nasi’s family, whom his son married. This implies that had he not married the Nasi’s family, he would not have stood up for him, but only because he was his son’s teacher. Had his son been his teacher, he would have stood for him without his being part of the Nasi’s family. The Gemara answers that Rebbe Yehoshua ben Levi may have meant that he would not have stood up for his son even if his son were his teacher, since he was his father.
- Standing for a sefer Torah
The Gemara asks: מהו לעמוד מפני ספר תורה – What is the halachah regarding standing for a sefer Torah? Rebbe Chilkiyah, Rebbe Simon, and Rebbe Elazar said it may be derived from a kal vachomer: מפני לומדיה עומדים – one stands before those who learn [the Torah], מפניה לא כל שכן – how much more so should one stand before [the Torah] itself! Rebbe Elae and Rebbe Yaakov bar Zavdi were sitting and learning Torah, and when Rebbe Shimon bar Abba passed by, they rose for him. He told them they should not have stood up for him, because they are sages and he is only a “chaver,” (of lower status). Furthermore, כלום תורה עומדת מפני לומדיה – does the “Torah” (i.e., those currently engaged in its study) stand before its students?! The Gemara explains he held like Rebbe Elazar, who said that a Torah scholar does not stand for his teacher while he is learning Torah. Abaye, however, condemned those who followed this ruling.
