## Kiddushin Daf 33a

###### Kiddushin 33a:1
[Kiddushin 33a:1](https://torahapp.org/share/book/Kiddushin/r/33a:1)

״מִפְּנֵי שֵׂיבָה תָּקוּם וְהָדַרְתָּ, תָּקוּם וְהָדַרְתָּ פְּנֵי זָקֵן״ וּמִדְּלָא כְּתַב הָכִי, שְׁמַע מִינַּהּ חַד הוּא.

**William Davidson Edition - English:**
**Before the hoary head of an elder you shall stand and revere; you shall stand and revere the face of an elder. From** the fact **that** the Merciful One **did not write this** and thereby divide the two concepts, **learn from it** that “elder” and “hoary head” are together referring to **one** type of person.


###### Kiddushin 33a:2
[Kiddushin 33a:2](https://torahapp.org/share/book/Kiddushin/r/33a:2)

אָמַר מָר: יָכוֹל יְהַדְּרֶנּוּ בְּמָמוֹן? תַּלְמוּד לוֹמַר: ״תָּקוּם וְהָדַרְתָּ״ – מָה קִימָה שֶׁאֵין בָּהּ חֶסְרוֹן כִּיס – אַף הִידּוּר שֶׁאֵין בּוֹ חֶסְרוֹן כִּיס. וְקִימָה לֵית בַּהּ חֶסְרוֹן כִּיס? מִי לָא עָסְקִינַן דְּקָא נָקֵיב מַרְגָּנִיתָא, אַדְּהָכִי וְהָכִי קָאֵים מִקַּמֵּיהּ וּבָטֵיל מִמְּלַאכְתּוֹ!

**William Davidson Edition - English:**
**The Master said** previously in the *baraita*: One **might** have thought that **he should revere him through money,** i.e., he is required to give him money in his honor; therefore, **the verse states: “You shall stand and you shall revere”** (Leviticus 19:32). **Just as standing includes no monetary loss, so too, reverence** is referring to an action **that includes no monetary loss.** The Gemara asks: **And** does **standing include no monetary loss** at all? **Are we not dealing** with a case **where he was piercing pearls,** a highly remunerative task, **and in the meantime he must stand** for the elder **and** thereby **neglect his work,** which causes him a loss?


###### Kiddushin 33a:3
[Kiddushin 33a:3](https://torahapp.org/share/book/Kiddushin/r/33a:3)

אֶלָּא: אַקֵּישׁ קִימָה לְהִידּוּר. מָה הִידּוּר שֶׁאֵין בּוֹ בִּיטּוּל – אַף קִימָה שֶׁאֵין בָּהּ בִּיטּוּל. וְאַקֵּישׁ נָמֵי הִידּוּר לְקִימָה, מָה קִימָה שֶׁאֵין בָּהּ חֶסְרוֹן כִּיס – אַף הִידּוּר שֶׁאֵין בּוֹ חֶסְרוֹן כִּיס. מִכָּאן אָמְרוּ: אֵין בַּעֲלֵי אוּמָּנִיּוֹת רַשָּׁאִין לַעֲמוֹד מִפְּנֵי תַּלְמִידֵי חֲכָמִים בְּשָׁעָה שֶׁעוֹסְקִין בִּמְלַאכְתָּם.

**William Davidson Edition - English:**
**Rather,** the verse **juxtaposes standing to reverence: Just as reverence does not include neglect** of work, **so too, standing does not include neglect** of work; therefore, one who is engaged in work is not obligated to stand before an elder. **And** the verse **also juxtaposes reverence to standing: Just as standing includes no monetary loss,** as standing applies only when it does not entail neglect of work, as explained previously, **so too, reverence** is referring to an action **that includes no monetary loss. From here** the Sages **stated: Craftsmen are not permitted to stand before Torah scholars when they are engaged in their work.**


###### Kiddushin 33a:4
[Kiddushin 33a:4](https://torahapp.org/share/book/Kiddushin/r/33a:4)

וְלָא? וְהָתְנַן: כׇּל בַּעֲלֵי אוּמָּנִיּוֹת עוֹמְדִים מִפְּנֵיהֶם, וְשׁוֹאֲלִים בִּשְׁלוֹמָם, וְאוֹמְרִים לָהֶם: אַחֵינוּ אַנְשֵׁי מָקוֹם פְּלוֹנִי בּוֹאֲכֶם לְשָׁלוֹם! אָמַר רַבִּי יוֹחָנָן: מִפְּנֵיהֶם עוֹמְדִים, מִפְּנֵי תַּלְמִידֵי חֲכָמִים אֵין עוֹמְדִים.

**William Davidson Edition - English:**
The Gemara asks: **And** are craftsmen **not** required to stand before Torah scholars? **But didn’t we learn** in a mishna (*Bikkurim* 3:3): When farmers bring their first fruits to Jerusalem, **all craftsmen stand before them, and greet them, and say to them: Our brothers from such and such a place, welcome!** Since craftsmen would stand even for those engaged in a mitzva, all the more so should they stand for Torah scholars. **Rabbi Yoḥanan says:** There is no difficulty here, as indeed **they stood before** those bringing first fruits, and yet **they would not stand before Torah scholars.**


###### Kiddushin 33a:5
[Kiddushin 33a:5](https://torahapp.org/share/book/Kiddushin/r/33a:5)

אָמַר רַבִּי יוֹסֵי בַּר אָבִין: בּוֹא וּרְאֵה כַּמָּה חֲבִיבָה מִצְוָה בִּשְׁעָתָהּ, שֶׁהֲרֵי מִפְּנֵיהֶם עוֹמְדִים, מִפְּנֵי תַּלְמִידֵי חֲכָמִים אֵין עוֹמְדִים. וְדִלְמָא שָׁאנֵי הָתָם, דְּאִם כֵּן, אַתָּה מַכְשִׁילָן לֶעָתִיד לָבֹא.

**William Davidson Edition - English:**
Based on this **Rabbi Yosei bar Avin says: Come and see how beloved is a mitzva** performed **in its** proper **time, as** the craftsmen **stood before those** who were fulfilling a mitzva, whereas **they did not stand before Torah scholars.** The Gemara responds: This does not prove that the same applies to all mitzvot performed in their proper times, as **perhaps it is different there,** with regard to the bringing of the first fruits; for **if so,** i.e., if one does not treat those who bring first fruits with such honor, they will not want to come at all, **and you will cause them to stumble** and sin **in the future.** Consequently, the Sages instituted that those bringing first fruits should be treated with special honor. This reasoning does not apply to people performing other mitzvot.


###### Kiddushin 33a:6
[Kiddushin 33a:6](https://torahapp.org/share/book/Kiddushin/r/33a:6)

אָמַר מָר: יָכוֹל יַעֲמוֹד מִפָּנָיו מִבֵּית הַכִּסֵּא וּמִבֵּית הַמֶּרְחָץ. וְלָא? וְהָא רַבִּי חִיָּיא הֲוָה יָתֵיב בֵּי מַסְחוּתָא וְחָלֵיף וְאָזֵיל רַבִּי שִׁמְעוֹן בַּר רַבִּי, וְלָא קָם מִקַּמֵּיהּ וְאִיקְּפַד, וַאֲתָא אֲמַר לֵיהּ לַאֲבוּהּ: שְׁנֵי חוּמָּשִׁים שָׁנִיתִי לוֹ בְּסֵפֶר תְּהִלִּים, וְלֹא עָמַד מִפָּנַי!

**William Davidson Edition - English:**
**The Master said** previously: One **might** have thought that **one should** also **stand before** an Elder **in the lavatory or in the bathhouse;** therefore, the verse said: “You shall stand and you shall revere,” which indicates that the mitzva of standing applies only in a place where there is reverence. The Gemara asks: **And** does one **not** show honor in a lavatory? **But Rabbi Ḥiyya was sitting** in **a bathhouse and Rabbi Shimon bar Rabbi** Yehuda HaNasi **passed by, and he did not stand before him. And** Rabbi Shimon bar Rabbi Yehuda HaNasi **became angry and went and said to his father,** Rabbi Yehuda HaNasi: **I taught** Rabbi Ḥiyya **two** of the **five** parts **of the book of Psalms, and** yet **he did not stand before me.** This indicates that a display of honor is appropriate even in a bathhouse.


###### Kiddushin 33a:7
[Kiddushin 33a:7](https://torahapp.org/share/book/Kiddushin/r/33a:7)

וְתוּ: בַּר קַפָּרָא, וְאָמְרִי לַהּ רַבִּי שְׁמוּאֵל בַּר רַבִּי יוֹסֵי, הֲוָה יָתֵיב בֵּי מַסְחוּתָא. עָל וְאָזֵיל רַבִּי שִׁמְעוֹן בַּר רַבִּי וְלָא קָם מִקַּמֵּיהּ, וְאִיקְּפַד, וַאֲתָא אֲמַר לֵיהּ לַאֲבוּהּ: שְׁנֵי שְׁלִישֵׁי שְׁלִישׁ שָׁנִיתִי לוֹ בְּתוֹרַת כֹּהֲנִים – וְלֹא עָמַד מִפָּנַי! וְאָמַר לוֹ: שֶׁמָּא בָּהֶן יוֹשֵׁב וּמְהַרְהֵר.

**William Davidson Edition - English:**
**And furthermore, bar Kappara, and some say** it was **Rabbi Shmuel bar Rabbi Yosei, was sitting in a bathhouse. Rabbi Shimon bar Rabbi** Yehuda HaNasi **entered and passed by, and he did not stand before him.** Rabbi Shimon **became angry and went and said to his father: I taught him two** of the **nine** parts **of *Torat Kohanim*,** the halakhic midrash on Leviticus, **and** yet **he did not stand before me. And** Rabbi Yehuda HaNasi **said to** Rabbi Shimon: **Perhaps he was sitting and contemplating** what you taught him and did not see you come in.


###### Kiddushin 33a:8
[Kiddushin 33a:8](https://torahapp.org/share/book/Kiddushin/r/33a:8)

טַעְמָא דְּבָהֶן יוֹשֵׁב וּמְהַרְהֵר, הָא לָאו הָכִי לָא!

**William Davidson Edition - English:**
The Gemara explains the proof: The fact that **the reason** he might have been exempt was **that he was sitting and pondering** the lessons indicates that **if that were not so,** Rabbi Yehuda HaNasi would **not** have justified such behavior. One must stand before a Sage even in a bathhouse.


###### Kiddushin 33a:9
[Kiddushin 33a:9](https://torahapp.org/share/book/Kiddushin/r/33a:9)

לָא קַשְׁיָא: הָא בְּבָתֵּי גַּוָּאֵי, הָא בְּבָתֵּי בָּרָאֵי.

**William Davidson Edition - English:**
The Gemara answers that this is **not difficult: This** *halakha*, that one is not required to stand in a bathhouse, applies **to the inner rooms,** where everyone is naked; standing in a place of this kind certainly does not bestow honor. **That** *halakha*, that one is obligated to stand in a bathhouse, applies **to the outer rooms,** where people are still dressed. Standing is a sign of respect in these rooms.


###### Kiddushin 33a:10
[Kiddushin 33a:10](https://torahapp.org/share/book/Kiddushin/r/33a:10)

הָכִי נָמֵי מִסְתַּבְּרָא, דְּאָמַר רַבָּה בַּר בַּר חָנָה אָמַר רַבִּי יוֹחָנָן: בְּכׇל מָקוֹם מוּתָּר לְהַרְהֵר חוּץ מִבֵּית הַמֶּרְחָץ וּמִבֵּית הַכִּסֵּא. דִּילְמָא לְאוּנְסֵיהּ שָׁאנֵי.

**William Davidson Edition - English:**
The Gemara comments: **So too, it is reasonable** that this is the correct explanation, **as Rabba bar bar Ḥana says** that **Rabbi Yoḥanan says: One is permitted to contemplate** matters of Torah **everywhere, except for the bathhouse and the lavatory.** Since Rabbi Yehuda HaNasi suggested that the student might have been sitting and pondering his studies, it can be assumed that the episode occurred in a location where only some of the *halakhot* governing one’s behavior in a bathhouse apply, i.e., the outer rooms. The Gemara rejects this proof: **Perhaps one** whose studies are **beyond his control is different;** it is possible he was so absorbed in Torah study that he forgot that he was in a place where it is prohibited to think about sacred matters.


###### Kiddushin 33a:11
[Kiddushin 33a:11](https://torahapp.org/share/book/Kiddushin/r/33a:11)

יָכוֹל יַעֲצִים עֵינָיו כְּמִי שֶׁלֹּא רָאָהוּ. אַטּוּ בְּרַשִּׁיעֵי עָסְקִינַן?

**William Davidson Edition - English:**
It is taught in the same *baraita*: One **might** have thought that **one may close his eyes like one who does not see** the elder; therefore, the verse states: “Before the hoary head you shall stand, and you shall revere the face of an elder, and you shall fear your God” (Leviticus 19:32). The Gemara expresses surprise at this statement: **Is that to say** that **we are dealing with wicked people** who would intentionally act this way to avoid fulfilling a mitzva?


###### Kiddushin 33a:12
[Kiddushin 33a:12](https://torahapp.org/share/book/Kiddushin/r/33a:12)

אֶלָּא: יָכוֹל יַעֲצִים עֵינָיו מִקַּמֵּי דְּלִימְטְיֵהּ זְמַן חִיּוּבָא, דְּכִי מְטָא זְמַן חִיּוּבָא הָא לָא חָזֵי לֵיהּ דְּקָאֵים מִקַּמֵּיהּ, תַּלְמוּד לוֹמַר: ״תָּקוּם וְיָרֵאתָ״.

**William Davidson Edition - English:**
**Rather,** this means: One **might** have thought that **one may close his eyes before the obligation** to stand **arrives,** i.e., when the elder is still far off. This would mean **that when the obligation** does **arrive he will not see him,** such **that** he would be required **to stand before him.** In this manner he thinks that he can avoid the obligation altogether. Therefore **the verse states: “You shall stand…and you shall fear,”** i.e., one should fear He who knows the secrets of one’s heart.


###### Kiddushin 33a:13
[Kiddushin 33a:13](https://torahapp.org/share/book/Kiddushin/r/33a:13)

תָּנָא: אֵיזוֹהִי קִימָה שֶׁיֵּשׁ בָּהּ הִידּוּר – הֱוֵי אוֹמֵר זֶה אַרְבַּע אַמּוֹת. אָמַר אַבָּיֵי: לָא אֲמַרַן אֶלָּא בְּרַבּוֹ שֶׁאֵינוֹ מוּבְהָק, אֲבָל בְּרַבּוֹ הַמּוּבְהָק – מְלֹא עֵינָיו.

**William Davidson Edition - English:**
§ A Sage **taught: What is** the type of **standing that indicates reverence? You must say** that this applies when it is clear that one is standing in the elder’s honor, which is within **four cubits** of him. **Abaye said: We said** this *halakha*, that one must stand within four cubits of the elder, **only with regard to** one **who is not his primary teacher; but for his primary teacher** he must stand when he is **within his range of vision,** i.e., as soon as he sees him, even if he is more than four cubits away.


###### Kiddushin 33a:14
[Kiddushin 33a:14](https://torahapp.org/share/book/Kiddushin/r/33a:14)

אַבָּיֵי מִכִּי הֲוָה חָזֵי לֵיהּ לְאוּדְנֵיהּ דְּחַמְרָא דְּרַב יוֹסֵף דְּאָתֵי, הֲוָה קָאֵים. אַבָּיֵי הֲוָה רְכִיב חֲמָרָא וְקָא מְסַגֵּי אַגּוּדָּא דִּנְהַר סַגְיָא, יָתֵיב רַב מְשַׁרְשְׁיָא וְרַבָּנַן בְּאִידַּךְ גִּיסָא וְלָא קָמוּ מִקַּמֵּיהּ. אֲמַר לְהוּ: וְלָאו רַב מוּבְהָק אֲנָא? אֲמַרוּ לֵיהּ: לָאו אַדַּעְתִּין.

**William Davidson Edition - English:**
The Gemara likewise reports that **Abaye would stand as soon as he saw the ear of Rav Yosef’s donkey coming** toward him. The Gemara relates: **Abaye was riding a donkey along the bank of the Sagya River. Rav Mesharshiyya and** other **rabbis were sitting on the other bank** of the river, **and they did not stand before him.** Abaye **said to them: Am I not** your **primary teacher?** You are therefore required to stand before me, despite the fact that I am far away. **They said to him: That** did **not** enter **our minds,** i.e., we did not see you at all.


###### Kiddushin 33a:15
[Kiddushin 33a:15](https://torahapp.org/share/book/Kiddushin/r/33a:15)

רַבִּי שִׁמְעוֹן בֶּן אֶלְעָזָר אוֹמֵר: מִנַּיִן לְזָקֵן שֶׁלֹּא יַטְרִיחַ – תַּלְמוּד לוֹמַר: ״זָקֵן וְיָרֵאתָ״. אָמַר אַבָּיֵי: נָקְטִינַן דְּאִי מַקֵּיף – חָיֵי. אַבָּיֵי מַקֵּיף, רַבִּי זֵירָא מַקֵּיף.

**William Davidson Edition - English:**
§ It was further stated in the *baraita* that **Rabbi Shimon ben Elazar says: From where** is it derived that **an elder should not trouble** others to honor him? **The verse states:** “And you shall revere the face of **an elder, and you shall fear** your God.” **Abaye said: We have a tradition that if** a Sage **circumnavigates** an area so that people will not have to stand before him, he **will live** a long life. The Gemara relates that **Abaye** would **circumnavigate** an area, and likewise **Rabbi Zeira** would **circumnavigate** an area.


###### Kiddushin 33a:16
[Kiddushin 33a:16](https://torahapp.org/share/book/Kiddushin/r/33a:16)

רָבִינָא הֲוָה יָתֵיב קַמֵּיהּ דְּרַבִּי יִרְמְיָה מִדִּיפְתִּי, חֲלַף הָהוּא גַּבְרָא קַמֵּיהּ וְלָא מִיכַּסֵּי רֵישָׁא. אָמַר: כַּמָּה חֲצִיף הָא גַּבְרָא. אֲמַר לֵיהּ: דִּלְמָא מִמָּתָא מַחְסֵיָא נִיהוּ, דְּגִיסִי בַּהּ רַבָּנַן.

**William Davidson Edition - English:**
The Gemara cites another incident involving honor one demonstrates for his teacher. Once, when **Ravina was sitting before Rabbi Yirmeya of Difti, a certain man passed before him and did not cover his head.** Ravina **said: How rude is this man,** who does not show respect by covering his head in honor of a rabbi. Rabbi Yirmeya of Difti **said to him: Perhaps he is from** the city of **Mata Meḥasya, where rabbis are common** and the people living there are consequently not as careful to display honor as those in other places.


###### Kiddushin 33a:17
[Kiddushin 33a:17](https://torahapp.org/share/book/Kiddushin/r/33a:17)

אִיסִי בֶּן יְהוּדָה אוֹמֵר: ״מִפְּנֵי שֵׂיבָה תָּקוּם״ – וַאֲפִילּוּ כׇּל שֵׂיבָה בַּמַּשְׁמָע. אָמַר רַבִּי יוֹחָנָן: הֲלָכָה כְּאִיסִי בֶּן יְהוּדָה. רַבִּי יוֹחָנָן הֲוָה קָאֵי מִקַּמֵּי סָבֵי דְאַרְמָאֵי. אָמַר: כַּמָּה הַרְפַּתְקֵי עֲדוֹ עֲלַיְיהוּ דְּהָנֵי. רָבָא מֵיקָם לָא קָאֵי, הִידּוּר עָבֵד לְהוּ.

**William Davidson Edition - English:**
§ It was stated previously that **Isi ben Yehuda says** that as the verse states: **“Before the hoary head you shall stand,”** it indicates that **even anyone of hoary head is included,** not only a Torah scholar. **Rabbi Yoḥanan said:** The ***halakha*** is **in accordance with** the opinion of **Isi ben Yehuda.** The Gemara relates: **Rabbi Yoḥanan** himself **would stand before Aramean,** i.e., gentile, **elders. He said: How many experiences [*harpatkei*] have occurred to these** individuals. It is appropriate to honor them, due to the wisdom they have garnered from their long lives. **Rava would not stand before them,** but **he displayed reverence to them.**


###### Kiddushin 33a:18
[Kiddushin 33a:18](https://torahapp.org/share/book/Kiddushin/r/33a:18)

אַבָּיֵי יָהֵיב יְדָא לְסָבֵי. רָבָא מְשַׁדַּר שְׁלוּחֵיהּ. רַב נַחְמָן מְשַׁדַּר גּוֹזָאֵי. אָמַר: אִי לָאו תּוֹרָה כַּמָּה נַחְמָן בַּר אַבָּא אִיכָּא בְּשׁוּקָא?

**William Davidson Edition - English:**
**Abaye would extend a hand to elders** so that they could lean on him. **Rava would send his agent** to help them. **Rav Naḥman would send officers [*goza’ei*],** his servants, to assist elders. **He said: If not for the Torah, how many** people named **Naḥman bar Abba would there be in the marketplace?** In other words, I am not permitted to treat my Torah study lightly by assisting them myself, as I can perform this mitzva through others.


###### Kiddushin 33a:19
[Kiddushin 33a:19](https://torahapp.org/share/book/Kiddushin/r/33a:19)

אָמַר רַבִּי אַיְיבוּ אָמַר רַבִּי יַנַּאי:

**William Davidson Edition - English:**
**Rabbi Aivu says** that **Rabbi Yannai says:**