8. A student who constantly sits in front of his teacher is not
allowed to stand up in his presence except [once] in the morning
and [once] at night, so that the honor given his teacher should
not be greater than the honor given to God.
Q1: Doesn't this Halakha belong in the last chapter, where the
student-teacher relationship is presented?
YE: There are two components to the student-teacher relationship:
(a) the debt - based on an extension of honor for parents - which
is owed to the teacher; and
(b) the honor - based on an extension of honor for God (see
answer to Q2 below) - due scholars.
Of course, if a scholar is not one's teacher, the laws in Chapter
6 apply; conversely, if one's teacher is not a scholar, the laws
in Chapter 5 apply. In our case, we are analyzing the
relationship towards scholars (the topic of this chapter) - where
it should never exceed the honor due God. Within that context,
it is most likely that that scholar's students will be the only
ones to whom this conflict would be presented, such that the
Gemara (and in its footsteps, R) phrases it as "a student who
constantly sits..." - but it is still a Halakha in the field of
"honor for scholars" as opposed to "honor for teachers".
Q2: Does this mean that even if his teacher enters, stands
nearby etc. the student should not stand up for him? Doesn't this
violate the general "honor for scholars" as presented up until
YE: Tosafot (BT Kiddushin 33b s.v. Ein Talmid Hakham - quoted in
Kessef Mishneh on our Halakha) qualifies this statement as
follows: "This law only applies to those [students] who live in
the house of the teacher, since we assume that they stood up [in
his honor] in the morning and evening; however, other students
are obligated to stand up even one hundred times a day, lest
someone else sees them and suspects them [of not standing] - and
even regarding those who live in the teacher's house, if someone
new came in they must stand." (btw, the next comment of Tosafot
indicates that "not allowed" should be understood as "not
In addition, "honor for scholars" is, in one sense, an extension
of God's honor - see Bava Kamma 41b, where R. Akiva expounds the
extra word "*et* the Lord your God you shall fear" to include
scholars - so it would violate the goal of this if we show more
honor for the scholar than for God.