Chapter 144 : Chapter 144 Honor Due the Rebbe the Aged, the Scholar, and the Kohein.

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§1

You must honor and fear your Rebbe [teacher] more than your father, because your father [only] brought you to life in this world, but your Rebbe brings you to life in the World to Come.

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§2

It is written, "In the presence of the elderly you shall rise and you shall respect an elder."¹Leviticus 19:32. "An elder," in this context refers to a Torah scholar as it is said, "Gather to me seventy men from the elders of Yisrael"²Numbers 11:16. (and there certainly the situation called for wisdom as it is written, "Whom you know to be the elders of the people and its officers.")²Numbers 11:16. Therefore, it is a positive command to rise before a Torah scholar who is distinguished in the knowledge of Torah, even if he is not advanced in years and is not your teacher. It is also a mitzvah to rise before an elderly person if he is at least seventy years old, even if he is an ignorant person, provided he is not a wicked person. Even to an elderly person who is not Jewish, you should talk respectfully and give him a helping hand.

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§3

When three people, (one of whom is a Rav,) are walking together, the Rav should walk in the middle. The other two should fall back slightly and walk at his side, the older one on the right and the younger one on the left.

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§4

It is a grave sin to humiliate talmidei chachomim or to hate them. Jerusalem was not destroyed until they began to humiliate talmidei chachomim, as it is said, "But they mocked the messengers of God and disgraced His words, and scoffed at His prophets."³Chronicles II 36:16. That is to say they humiliated those who teach His words. This is also what the Torah says, "And if you will despise My statutes,"⁴Leviticus 26:15. [that is to say] "If you despise those who teach My statutes." And anyone who humiliates Torah scholars has no portion in the World to Come, and he is included among those of whom it is said: "For He has denigrated the word of Adonoy."⁵Numbers 15:31. It is forbidden to make servile use of one who studies Torah laws.⁶And certainly not to do so to a student of the Talmud. (Rema 243:6)

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§5

If a Torah scholar has merchandise to sell we do not permit anyone to sell such merchandise until he sells his merchandise. This is true only when there is no gentile selling such merchandise. But if a gentile is selling [such merchandise] this is not so because the Torah scholar will not profit from this, and it will needlessly cause loss to the other Jews.

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§6

To be accepted as a Torah scholar in his generation,⁷Even he is not as great as the scholars in other cities, because we go according to the level of the scholars in his city. (Shach 243:8) one must be competent to discuss and debate topics of [the Written and Oral] Torah, and have proper understanding of most of the Talmud and Codes of Law, and Torah study is his main occupation. Even if he has a profession or a business with which to support himself, and provide the needs of his family, but not [necessarily] to amass wealth; and whenever he is free from his occupation he studies Torah; [if all these requirements apply to him then] according to the Law he is exempt from all forms of taxes and levies even if he is wealthy. And even the personal tax that is incumbent upon each person, the townsmen are obligated to pay for him. [However] everything is dependent on the discretion of the elected town leaders.⁸If he is an accepted Rosh Yeshiva or an halachic authority, etc., he is exempt regardless of what the elected town leaders say. (Knesses Yechezkiel Response 95)

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§7

A scholar who slights the mitzvos and is not God-fearing, is to be treated like the insignificant men of the community.

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§8

When a kohein and an Israelite are equal in Torah scholarship it is a positive Scriptural mitzvah to give precedence to the kohein, as it is said, "You shall sanctify Him."⁹Leviticus 21:8. And our Rabbis, of blessed memory, explained that it refers to all matters of sanctity; that in all matters of importance he should be sanctified. He is to be called first to the Torah reading, and to be the first speaker at all public gatherings, and to speak first and expound on the Torah. He should also speak first in the yeshivah. Also at a meal, he is first to say the Berachah of Hamotzi and to lead the Birkas Hamazon. He should be given the choice portion before the others who are dining, unless an Israelite is present who is greater than him in Torah [learning], in which case you should give the scholar the choice portion.¹⁰If they are both Torah scholars, but the Israelite is the greater scholar, it is proper to honor the Kohein. (Mishnah Berurah 201:12) But when a kohein divides a partnership with his friend, an Israelite, the Israelite need not give him the better share, for it is not honorable for the kohein to take the better share, for one who covets the better share will never see a sign of blessing. When a kohein is not present it is best to give preference to a Levi before an Israelite in all things mentioned here, if they are equal in Torah scholarship.

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§9

It is forbidden to make servile use of a kohein. This applies even in our time, and it is like taking unwarranted benefit of a sacred object. As it is said, "You shall sanctify him for he offers the bread of your God."¹¹Leviticus 21:8. And even now though we have no sacrifices, he retains his sanctity. If the kohein wants to forego the honors due him, he may do so for the kehunah is his possession and he may forego its honors, and permit an Israelite to use him as a servant.¹²Mishnah Berurah 128:175 maintains that you should be careful to follow the opinion of the Taz that this is not permitted unless the kohein derives a benefit from serving you. And certainly he may give the Israelite the honor of preceding him in the aforementioned matters.