9. One should stand in the presence of an extremely old person,
even if he is not a scholar. Even a young scholar stands up in
the presence of an extremely old person; however, he is not
obligated to stand up to his full height, rather [enough] to show
deference. We even show deference to an old non-Jew, with [kind]
words and a helping hand, as it says: "You shall rise before the
aged..." (Vayyiqra [Leviticus] 19:32) - any sort of aged [person]
Q1: Why does the young scholar stand for the old non-scholar?
Shouldn't the priority be the inverse?
YW (Yitz Etshalom )
: How would you know if someone
was a scholar or not? Therefore perhaps we should offer respect
to any older person, and anyone who you KNOW is a scholar.
YE: Derekh Eretz! (Proper behavior/"mentschlichkeit") - plus, the
young scholar may still have something to learn from this old
person - even though he is not a proper scholar.
Q2: If the young scholar must stand for the older person, why
only minimal deference and not full "standing"?
YE: Valuable though life experience may be, it does not compare
to the acquisition of wisdom through the rigorous methods of
study - especially in Talmud Torah. In order to distinguish
between the two, we set up "minimal" honor for life-experience
("osmotic" wisdom) and greater honor for acquired wisdom. This
reflects a value system which doesn't negate the value of any
person nor his experiences - yet emphasizes directed study and
Q3: Does this rule (only deference, not full standing) apply to
anyone honoring an old person - or just if it is a scholar doing
YE: Without access to secondary sources, it would seem that it
should apply to everyone. Isn't the scholar just as obligated in
honor as the rest of us? If the honor he shows is minimal
deference, that should apply to all of us.
Q4: Why does R need to teach us that we also stand for a
non-Jewish senior citizen? Why would we think to distinguish?
YE: Many of the interpersonal laws, especially those presented in
Parashat Kedoshim (where this Mitzvah appears) only apply to
"your fellow", "your brother" etc. - specifically members of our
nation. We might have reasonably thought that all interpersonal
customs of honor, concern etc. only apply within the nation.
Therefore, R adds the non-Jewish senior citizen to those we must
honor. The reason, following the Hinuch's presentation, seems
clear - we value the wisdom and learning which anyone has
acquired - and, since we are adjured to learn from every person
(Avot 4:1), this non-Jewish older person is also a source of
information and wisdom.