Shulchan Aruch, Yoreh De'ah Siman 242

Siman 242

Presented here for study, not as a practical ruling. The Shulchan Aruch rules by Sephardi custom, the Rema's glosses by Ashkenazi custom, and the Kitzur follows Ashkenazi custom. For a practical question, ask your rabbi.

א חַיָּב אָדָם בִּכְבוֹד רַבּוֹ וְיִרְאָתוֹ יוֹתֵר מִבְּשֶׁל אָבִיו. הַגָּה: אָבִיו שֶׁהוּא רַבּוֹ מֻבְהָק, קוֹרֵא אוֹתוֹ בְּדַבְּרוֹ: רַבִּי, אֲבָל בְּרַבּוֹ שֶׁאֵינוֹ מֻבְהָק, קוֹרֵא אוֹתוֹ: אַבָּא. (סְבָרַת הָרַב מִמַּשְׁמָעוּת הַטּוּר וּמִשַּׁ"ס ר"פ הַזָּהָב).

1 Not to issue rulings in the presence of one's rabbi, and the laws of a rabbi who waives his honor. It contains 36 sections: A person is obligated to honor and revere his rabbi more than his father. Rema: [If] his father is his primary rabbi (rav muvhak), he addresses him as "my rabbi" when speaking to him, but if he is a rabbi who is not his primary rabbi, he addresses him as "father." (The opinion of the Rav based on the implication of the Tur and the Talmud, the beginning of chapter HaZahav)

ב כָּל הַחוֹלֵק עַל רַבּוֹ, כְּחוֹלֵק עַל הַשְּׁכִינָה. וְכָל הָעוֹשֶׂה מְרִיבָה עִם רַבּוֹ, כְּעוֹשֶׂה עִם הַשְּׁכִינָה. וְכָל הַמִּתְרַעֵם עָלָיו, כְּאִלּוּ מִתְרַעֵם עַל הַשְּׁכִינָה. וְכָל הַמְהַרְהֵר אַחַר רַבּוֹ, כִּמְהַרְהֵר אַחַר הַשְּׁכִינָה.

2 One who disputes their rabbi is like one who disputes the Divine Presence. One who argues with their rabbi is like one who argues with the Divine Presence. One who complains about their rabbi is as if they complain against the Divine Presence. One who doubts their rabbi is as if they doubt the Divine Presence.

ג אֵיזֶהוּ חוֹלֵק עַל רַבּוֹ, כָּל שֶׁקּוֹבֵעַ לוֹ מִדְרָשׁ וְיוֹשֵׁב וְדוֹרֵשׁ וּמְלַמֵּד שֶׁלֹּא בִּרְשׁוּת רַבּוֹ, וְרַבּוֹ קַיָּם, אַף עַל פִּי שֶׁהוּא בִּמְדִינָה אַחֶרֶת. הַגָּה: אֲבָל מֻתָּר לַחֲלֹק עָלָיו בְּאֵיזֶה פְּסָק אוֹ הוֹרָאָה, אִם יֵשׁ לוֹ רְאָיוֹת וְהוֹכָחוֹת לִדְבָרָיו שֶׁהַדִּין עִמּוֹ (פִּסְקֵי מהרא"י סי' רל"ח).

3 Who is considered to be disputing his rabbi? Anyone who establishes a study hall for himself, and sits, preaches, and teaches without his rabbi's permission, while his rabbi is still alive, even if he is in another country. Rema: However, it is permitted to disagree with him regarding a specific ruling or instruction if he has evidence and proofs for his statements that the law is on his side (Piskei Mahari, Siman 238).

ד אָסוּר לְאָדָם לְהוֹרוֹת לִפְנֵי רַבּוֹ לְעוֹלָם, וְכָל הַמּוֹרֶה לְפָנָיו חַיָּב מִיתָה. הַגָּה: וַאֲפִלּוּ נְטִילַת רְשׁוּת לֹא מְהָנֵי תּוֹךְ שְׁלֹשָׁה פַּרְסָאוֹת, אִם הוּא רַבּוֹ מֻבְהָק. (בֵּית יוֹסֵף בְּשֵׁם תּוֹסָפוֹת פ"ק דְּסַנְהֶדְרִין וּמַהֲרִי"ק שֹׁרֶשׁ ק"ע וַאֲגֻדָּה שָׁם וּסְמַ"ק סוֹף עֲשִׂין י"ג בְּשֵׁם ר"י וּפֶרֶק אַף עַל פִּי). וְאִם הוּא רָחוֹק מֵרַבּוֹ י"ב מִיל, וְשָׁאַל לוֹ אָדָם דְּבַר הֲלָכָה בְּדֶרֶךְ מִקְרֶה, יָכוֹל לְהָשִׁיב. אֲבָל לִקְבֹּעַ עַצְמוֹ לְהוֹרָאָה וְלֵישֵׁב וּלְהוֹרוֹת, אֲפִלּוּ הוּא בְּסוֹף הָעוֹלָם, אָסוּר לְהוֹרוֹת עַד שֶׁיָּמוּת רַבּוֹ אוֹ עַד שֶׁיִּתֵּן לוֹ רְשׁוּת. הַגָּה: וְכָל זֶה בְּרַבּוֹ מֻבְהָק, אֲבָל בְּתַלְמִיד חָבֵר, אֲפִלּוּ תּוֹךְ שְׁלֹשָׁה פַּרְסָאוֹת שָׁרֵי (רי"ף וְרַמְבַּ"ם כִּדְאִיתָא בְּבֵית יוֹסֵף). וְיֵשׁ אוֹמְרִים דְּמִכָּל מָקוֹם לִפְנֵי רַבּוֹ מַמָּשׁ אָסוּר (ריב"ש סי' רע"א), וַאֲפִלּוּ שֶׁלֹּא בְּפָנָיו מַמָּשׁ, אִם הִתְחִילוּ בִּכְבוֹד הָרַב לוֹמַר שֶׁיִּשְׁאֲלוּ לָרַב, אוֹ שֶׁהָרַב מֻפְלָג בְּחָכְמָה וְזִקְנָה, אֵין לְהוֹרוֹת בְּעִירוֹ. (בְּבֵית יוֹסֵף מִגְּמָרָא בפ' הַדָּר). וְיֵשׁ אוֹמְרִים דְּתַלְמִיד גָּמוּר תּוֹךְ י"ב מִיל חַיָּב מִיתָה, אִם הוּא מוֹרֶה. חוּץ לְי"ב מִיל, פָּטוּר אֲבָל אָסוּר. הַגָּה: וְיֵשׁ אוֹמְרִים דְּדַוְקָא בְּרָגִיל לָבוֹא לְעִירוֹ שֶׁל תַּלְמִיד. אֲבָל אִם אֵינוֹ רָגִיל לָבוֹא שָׁם, רַק בְּדֶרֶךְ אַקְרַאי, מֻתָּר, כָּל שֶׁהוּא חוּץ לְג' פַּרְסָאוֹת (מָרְדְּכַי בְּשֵׁם ריב"א). תַּלְמִיד חָבֵר תּוֹךְ י"ב מִיל, פָּטוּר אֲבָל אָסוּר. וחוץ לְי"ב מִיל, מֻתָּר. אַף עַל פִּי שֶׁנָּטַל רְשׁוּת מֵרַב אֶחָד, לֹא סָגֵי, עַד שֶׁיִּטֹּל רְשׁוּת מִכָּל רַבּוֹתָיו הַמֻּבְהָקִים. הַגָּה: וְהַאי מֻבְהָקִים לֹא מַיְרֵי כִּשְׁאָר רַבּוֹ מֻבְהָק שֶׁרֹב חָכְמָתוֹ מִמֶּנּוּ, דְּאִם כֵּן לֹא אֶפְשָׁר לִהְיוֹת לוֹ הַרְבֵּה רַבּוֹתָיו מֻבְהָקִים, אֶלָּא ר"ל תַּלְמִיד גָּמוּר, לַאֲפוּקֵי תַּלְמִיד חָבֵר דְּהַיְנוּ שֶׁנִּתְגַּדֵּל בַּתּוֹרָה וְנַעֲשָׂה חָבֵר לְרַבּוֹ, דְּהַיְנוּ שֶׁהוּא קָרוֹב לִהְיוֹת גָּדוֹל כְּרַבּוֹ. (מהרי"ק שֹׁרֶשׁ ק"ע וּבֵית יוֹסֵף בְּשֵׁם רשב"ם פ' יֵשׁ נוֹחֲלִין). מִיהוּ יֵשׁ חוֹלְקִין וּסְבִירָא לְהוּ דְּאִי קִבֵּל רְשׁוּת מֵרַבּוֹ אֶחָד, מְהָנֵי לְהוֹרוֹת חוּץ לְג' פַּרְסָאוֹת. (תְּשׁוּבַת הָרַשְׁבָּ"א סי' קי"א וריב"ש סי' רפ"א). אֲבָל תּוֹךְ ג' פַּרְסָאוֹת, לֹא מְהָנֵי לֵיהּ. וְיֵשׁ אוֹמְרִים דְּכָל שֶׁאֵינוֹ רַבּוֹ מֻבְהָק, דְּהַיְנוּ שֶׁאֵין רֹב חָכְמָתוֹ מִמֶּנּוּ, תַּלְמִיד חָבֵר הוּא (בֵּית יוֹסֵף בְּשֵׁם הָרַמְבַּ"ם).

4 It is forbidden for a person to ever issue rulings in the presence of his rabbi, and anyone who issues rulings in his presence is liable to death [by heavenly decree]. Rema: And even receiving permission does not help within three parasangs (parsot) if he is his primary rabbi (rav muvhak) (Beit Yosef in the name of Tosafot, the first chapter of Sanhedrin; and Maharik, root 170; and Agudah there; and Semak, end of positive commandments 13 in the name of R.I.; and chapter Af Al Pi). And if he is distanced from his rabbi by 12 mil, and a person asks him a matter of Jewish law (halakha) by chance, he may answer. But to establish himself for instruction and to sit and issue rulings, even if he is at the ends of the earth, it is forbidden to issue rulings until his rabbi dies or until he gives him permission. Rema: And all of this applies to a primary rabbi. But for a student-colleague (talmid chaver), it is permitted even within three parasangs (Rif and Rambam, as found in the Beit Yosef). And some say that nevertheless, in the actual physical presence of his rabbi, it is forbidden (Rivash, Siman 271). And even when not in his actual presence, if they began to honor the rabbi by saying that they should ask the rabbi, or if the rabbi is exceedingly distinguished in wisdom and old age, one should not issue rulings in his city (Beit Yosef from the Gemara in chapter Hadar). And some say that a complete student (talmid gamur) within 12 mil is liable to death if he issues rulings; outside of 12 mil, he is exempt but it is still forbidden. Rema: And some say this is specifically if the rabbi is accustomed to coming to the student's city. But if he is not accustomed to coming there except occasionally, it is permitted as long as he is outside of three parasangs (Mordechai in the name of Riba). A student-colleague within 12 mil is exempt but it is forbidden, and outside of 12 mil it is permitted. Even though he received permission from one rabbi, it is not sufficient until he receives permission from all of his primary rabbis. Rema: And this term "primary" does not mean a standard primary rabbi from whom most of his wisdom is derived, for if so, it would be impossible for him to have many primary rabbis. Rather, it means a complete student, excluding a student-colleague—meaning he grew in Torah and became a colleague to his rabbi, meaning he is close to being as great as his rabbi (Maharik, root 170; and Beit Yosef in the name of Rashbam, chapter Yesh Nochalin). However, there are those who disagree and hold that if he received permission from one rabbi, it is effective to allow him to issue rulings outside of three parasangs (Responsa of the Rashba, Siman 111, and Rivash, Siman 281), but within three parasangs it does not help him. And some say that any rabbi from whom he did not derive most of his wisdom, he is considered a student-colleague regarding him (Beit Yosef in the name of the Rambam).

ה אֵין תַּלְמִיד יָכוֹל לִסְמֹךְ אֲחֵרִים בִּמְקוֹם רַבּוֹ.

5 A student cannot ordain others in the place of his rabbi.

ו אִם לֹא קִבֵּל הַנִּסְמָךְ הַסְמִיכָה מִיַּד הָרַב הַהוּא הַסוֹמֵךְ אֶלָּא עַל יְדֵי רַבָּנִים אֲחֵרִים, וְהוּא נַעֲשָׂה לָהֶם סְנִיף, אֵין לְאוֹתוֹ הָרַב לְהִשְׂתָּרֵר עָלָיו כְּלָל אִם אֵינוֹ רַבּוֹ. הַגָּה: אֲבָל אִם סְמָכוֹ לְבַדּוֹ, נָהֲגוּ שֶׁהַנִּסְמָךְ כָּפוּף קְצָת לְסוֹמְכוֹ. (מהרי"ק שֹׁרֶשׁ קי"ג וקי"ז). וְכֵן מִי שֶׁלּוֹמֵד בִּישִׁיבָה זְמַן אֶחָד, נָהֲגוּ לוֹמַר שֶׁהוּא תַּלְמִיד בַּעַל הַיְשִׁיבָה, אַף עַל פִּי שֶׁאֶפְשָׁר שֶׁבַּעַל הַיְשִׁיבָה שָׁמַע יוֹתֵר חִדּוּשִׁים מִמֶּנּוּ, וְיֵשׁ לְמִנְהָגִים אֵלּוּ עִקָּר עַל מַה שֶּׁיִּסְמֹכוּ (בְּפִסְקֵי מהרא"י).

6 If the ordainee did not receive the ordination directly from the hand of that ordaining rabbi, but rather through other rabbis and he was joined to them as an adjunct, that rabbi has no authority to rule over him at all if he is not his rabbi. Rema: But if he ordained him alone, it is customary that the ordainee is somewhat subordinate to his ordainer (Maharik, root 117 and 113). And likewise, one who studies in a yeshiva for a certain period of time, it is customary to say that he is a student of the head of the yeshiva, even though it is possible that the head of the yeshiva heard more novel insights from him, and these customs have a valid basis upon which to rely (Piskei Maharai).

ז לֹא מִקְרֵי הוֹרָאָה אֶלָּא כְּשֶׁמּוֹרֶה עַל מַעֲשֶׂה שֶׁבָּא לְפָנָיו, אֲבָל אִם שָׁאֲלוּ לְתַלְמִיד הֲלָכָה כְּדִבְרֵי מִי, יָכוֹל לוֹמַר מַה שֶּׁבְּדַעְתּוֹ, כֵּיוָן שֶׁאֵינוֹ מוֹרֶה עַל מַעֲשֶׂה שֶׁבָּא לְפָנָיו.

7 It is not considered issuing a ruling unless one rules on an actual case that comes before him. However, if a student is asked whose opinion the law follows, he may state his own view, since he is not ruling on an actual case that has come before him.

ח לֹא מִקְרֵי הוֹרָאָה אֶלָּא בְּדָבָר שֶׁיֵּשׁ בּוֹ חִדּוּשׁ לַשּׁוֹאֵל, אֲבָל בְּהוֹרָאָה יְדוּעָה שֶׁהִיא פְּשׁוּטָה לַכֹּל, כְּגוֹן נוֹתֵן טַעַם לִפְגָם אוֹ לְבַטֵּל אִסוּר בְּשִׁשִּׁים וְכַיּוֹצֵא בָּאֵלּוּ, מֻתָּר.

8 It is not considered issuing a ruling except in a matter that contains a novel insight for the questioner. However, regarding a known ruling that is simple to everyone, such as a flavor that impairs or nullifying a prohibition in sixty parts, and similar matters, it is permitted.

ט יֵשׁ מִי שֶׁכָּתַב, שֶׁכָּל הַכָּתוּב בַּסְפָרִים מִפִּסְקֵי הַגְּאוֹנִים יָכוֹל לְהוֹרוֹת בִּימֵי רַבּוֹ, רַק לֹא יוֹרֶה דָּבָר מִלִּבּוֹ וְלֹא יִסְמֹךְ עַל רְאָיוֹתָיו לְדַמּוֹת מִלְּתָא לְמִלְּתָא מֵעַצְמוֹ.

9 There is one who wrote that whatever is written in the books from the rulings of the Geonim, he may use to issue rulings during the lifetime of his rabbi, provided he does not issue a ruling from his own heart and does not rely on his own proofs to compare one matter to another on his own.

י יֵשׁ מִי שֶׁכָּתַב שֶׁאָסוּר לְחָכָם לְהַתִּיר דָּבָר הַתָּמוּהַּ שֶׁנִּרְאֶה לָרַבִּים שֶׁהִתִּיר אֶת הָאָסוּר.

10 There is one who wrote that it is forbidden for a sage to permit a perplexing matter, as it appears to the public that he has permitted that which is forbidden.

יא לְאַפְרוּשֵׁי מֵאִסוּרָא, כְּגוֹן שֶׁרוֹאֶה אָדָם שֶׁעוֹבֵר עֲבֵרָה מִפְּנֵי שֶׁאֵינוֹ יוֹדֵעַ שֶׁהוּא אָסוּר, אוֹ מִפְּנֵי רִשְׁעָתוֹ, מֻתָּר לְהַפְרִישׁוֹ וְלוֹמַר לוֹ שֶׁהוּא אָסוּר, בִּפְנֵי רַבּוֹ, שֶׁבְּכָל מָקוֹם שֶׁיֵּשׁ חִלּוּל הַשֵּׁם אֵין חוֹלְקִין כָּבוֹד לָרַב.

11 To separate someone from a prohibition, such as if one sees a person committing a transgression because he does not know that it is forbidden or because of his wickedness, it is permitted to separate him and tell him that it is forbidden in the presence of his rabbi, for wherever there is a desecration of the Name, one does not impart honor to a rabbi.

יב אִם בְּנֵי בֵּיתוֹ שֶׁל תַּלְמִיד הֻצְרְכוּ לְהוֹרָאָה וְשָׁאֲלוּ לוֹ, לֹא יוֹרֶה לָהֶם בִּמְקוֹם רַבּוֹ. וְלֹא כָּל מִי שֶׁמֵּת רַבּוֹ מֻתָּר לֵישֵׁב וּלְהוֹרוֹת, אֶלָּא אִם כֵּן הִגִּיעַ לְהוֹרָאָה. (טוּר בְּשֵׁם הָרַמְבַּ"ם).

12 If the members of a student's household required a ruling and asked him, he should not issue a ruling to them in the place of his rabbi. (And not everyone whose rabbi has died is permitted to sit and issue rulings, unless he has reached the level of instruction) (Tur in the name of the Rambam).

יג תַּלְמִיד שֶׁלּא הִגִּיעַ לְהוֹרָאָה וּמוֹרֶה, הֲרֵי זֶה שׁוֹטֶה רָשָׁע וְגַס רוּחַ, וְעָלָיו נֶאֱמַר: כִּי רַבִּים חָלָלִים הִפִּילָה (מִשְׁלֵי ז, כו). הַגָּה: וְתַלְמִידִים הַקְּטַנִּים הַקּוֹפְצִים לְהוֹרוֹת וְלֵישֵׁב בָּרֹאשׁ, לְהִתְגַּדֵּל בִּפְנֵי עַמֵּי הָאָרֶץ, מַרְבִּים מַחֲלֹקֶת וּמַחֲרִיבִים הָעוֹלָם וּמְכַבִּין נֵרָהּ שֶׁל תּוֹרָה. (טוּר מֵהָרַמְבַּ"ם). וְיִזָּהֵר כָּל אָדָם שֶׁלֹּא יוֹרֶה כְּשֶׁהוּא שְׁתוּי יַיִן אוֹ שְׁאָר דְּבָרִים הַמְשַׁכְּרִים, אֲפִלּוּ בְּדָבָר פָּשׁוּט, אִם לֹא שֶׁהוּא דָּבָר בָּרוּר בַּפּוֹסְקִים וְזִיל קָרֵי בֵּי רַב הוּא. (ת"ה סִימָן מ"ב ובמהרי"ק שֹׁרֶשׁ ק"ע ועס"ק י"ט). עַיִּןִ בְּחֹשֶׁן הַמִּשְׁפָּט סי' ז'.

13 A student who has not reached the level of instruction and issues a ruling, behold, he is a fool, wicked, and arrogant, and concerning him it is said, "For she has cast down many wounded." Rema: And the young students who jump to issue rulings and sit at the head to aggrandize themselves before the ignorant, they multiply dispute and destroy the world and extinguish the lamp of Torah (Tur from the Rambam). And every person should be careful not to issue a ruling when he is drunk on wine or other intoxicating substances, even in a simple matter, unless it is a matter that is clear in the poskim and is universally known (Terumat HaDeshen 42 and in Maharik root 170 and section 19) and see in Choshen Mishpat Siman 7.

יד כָּל חָכָם שֶׁהִגִּיעַ לְהוֹרָאָה וְאֵינוֹ מוֹרֶה, הֲרֵי זֶה מוֹנֵעַ תּוֹרָה וְנוֹתֵן מִכְשׁוֹלוֹת לִפְנֵי רַבִּים, וְעָלָיו נֶאֱמַר: וַעֲצוּמִים כָּל הֲרוּגֶיהָ (מִשְׁלֵי ז, כו). הַגָּה: עִנְיַן הַסְּמִיכוּת שֶׁנָּהֲגוּ בַּזְּמַן הַזֶּה, כְּדֵי שֶׁיֵּדְעוּ כָּל הָעָם שֶׁהִגִּיעַ לְהוֹרָאָה וּמַה שֶּׁמּוֹרֶה הוּא בִּרְשׁוּת רַבּוֹ הַסּוֹמְכוֹ, וְלָכֵן אִם כְּבַר מֵת רַבּוֹ אֵין צָרִיךְ לַסְּמִיכוּת. וְכֵן בְּתַלְמִיד חָבֵר, כְּדֶרֶךְ שֶׁנִּתְבָּאֵר לְעֵיל, בְּמָקוֹם שֶׁאֵין צָרִיךְ רְשׁוּת אֵין צָרִיךְ סְמִיכוּת. (ריב"ש סִימָן רע"א וּדְלֹא כְּנַחֲלַת אָבוֹת פ' שָׁנוּ חֲכָמִים). וְיֵשׁ אוֹמְרִים דְּמִי שֶׁאֵינוֹ מֻסְמָךְ לְמוֹרֵנוּ וְנוֹתֵן גִּטִּין וַחֲלִיצוֹת, אֵין בְּמַעֲשָׂיו כְּלוּם, וְיֵשׁ לָחוּשׁ לְגִטִּין וַחֲלִיצוֹת שֶׁנָּתַן, אִם לֹא שֶׁיָּדוּעַ לַכֹּל שֶׁמֻּמְחֶה לְרַבִּים הוּא רַק שֶׁמִּצַּד עֲנָוָה וְשִׁפְלוּת אֵינוֹ מְבַקֵּשׁ גְּדוֹלוֹת. (מהר"ד כֹּהֵן סי' כ' ומהרי"ו סי' פ"ה וקכ"ב). וְיֵשׁ חוֹלְקִים וּמְקִלִּין (תְּשׁוּבַת ריב"ש הַנַּ"ל). וּבִמְקוֹם עִגּוּן יֵשׁ לְהָקֵל אִם כְּבַר נָתַן גִּטִּין וַחֲלִיצוֹת, אֲבָל לֹא בְּדֶרֶךְ אַחֵר, כִּי מִנְהָגָן שֶׁל יִשְׂרָאֵל תּוֹרָה, כֵּן נ"ל. וְעוֹד נ"ל שֶׁמֻּתָּר לָתֵת מוֹרֵנוּ לְאֶחָד שֶׁיְּסַדֵּר גִּטִּין, וְאַף עַל פִּי שֶׁמִּדִּין הַסְּמִיכָה שֶׁבַּיָּמִים הָרִאשׁוֹנִים לֹא הָוֵי דִּינָא הָכֵי, מִכָּל מָקוֹם עַכְשָׁו אֵינוֹ אֶלָּא נְטִילַת רְשׁוּת בְּעָלְמָא וְשָׁרֵי.

14 Any sage who has reached the level of instruction and does not issue rulings, behold, he withholds Torah and places stumbling blocks before the multitudes, and concerning him it is said, "And mighty are all her slain." Rema: The matter of ordination that is practiced in this time is so that all the people will know that he has reached the level of instruction and that what he rules is with the permission of his rabbi who ordained him. Therefore, if his rabbi has already died, he does not need ordination. And similarly for a student-colleague, in the manner explained above, in a place where he does not need permission, he does not need ordination (Rivash Siman 271, and not like Nachalat Avot chapter Shanu Chachamim). And some say that one who is not ordained with "Moreinu" and gives divorces (gittin) and chalitzot, there is nothing to his actions, and one must be concerned about the divorces and chalitzot he gave, unless it is known to all that he is an expert for the public, only that out of humility and lowliness he does not seek greatness (Maharad Cohen Siman 20 and Mahariu Siman 85 and 122). And there are those who disagree and are lenient (Responsa of Rivash mentioned above). And in a case of a chained woman (agunah), one may be lenient if he already gave divorces and chalitzot, but not in any other way, because the custom of Israel is Torah, so it appears to me. And furthermore, it appears to me that it is permitted to give "Moreinu" to someone so that he may arrange divorces, and even though according to the law of ordination in the early days this was not the law, nevertheless now it is nothing but taking mere permission, and it is permitted.

טו אָסוּר לְתַלְמִיד לִקְרוֹת לְרַבּוֹ בִּשְׁמוֹ, לֹא בְּחַיָּיו וְלֹא בְּמוֹתוֹ, וַאֲפִלּוּ לִקְרוֹת לַאֲחֵרִים שֶׁשְּׁמָם כִּשְׁמוֹ אָסוּר, אִם הוּא שֵׁם פִּלְאִי שֶׁאֵין הַכֹּל רְגִילִין לִקְרוֹת בּוֹ. הַגָּה: אֲבָל שֵׁם שֶׁרְגִילִין בּוֹ, מֻתָּר לְהַזְכִּיר שֶׁלֹּא בִּפְנֵי רַבּוֹ. (בֵּית יוֹסֵף בְּשֵׁם הָרַמְבַּ"ם). וְכָל זֶה דַּוְקָא כְּשֶׁאֵינוֹ מַזְכִּיר רַק שְׁמוֹ לְבַד, אֲבָל מֻתָּר לוֹמַר: ר' מוֹרִי פְּלוֹנִי. (כֵּן מַשְׁמָע מִפי' רַשִׁ"י פ' חֵלֶק).

15 It is forbidden for a student to call his rabbi by his name, neither during his lifetime nor after his death. It is even forbidden to call others whose name is the same as his if it is an uncommon name that people are not generally accustomed to use. Rema: But a common name is permitted to be mentioned when not in the presence of his rabbi (Beit Yosef in the name of the Rambam). And all this applies specifically when one mentions only his name alone, but it is permitted to say, "My rabbi and teacher, so-and-so" (thus is implied from Rashi's commentary on chapter Chelek).

טז לֹא יִתֵּן שָׁלוֹם לְרַבּוֹ וְלֹא יַחֲזִיר לוֹ שָׁלוֹם, כְּדֶרֶךְ שְׁאָר הָעָם, אֶלָּא שׁוֹחֶה לְפָנָיו וְאוֹמֵר לוֹ בְּיִרְאָה וּבְכָבוֹד: (שָׁלוֹם עָלֶיךָ רַבִּי, וְאִם נָתַן לוֹ רַבּוֹ שָׁלוֹם, אוֹמֵר לוֹ) שָׁלוֹם עָלֶיךָ מוֹרִי וְרַבִּי. וְכֵן נוֹהֲגִין. וְיֵשׁ אוֹמְרִים דְּאֵין לְתַלְמִיד לִשְׁאֹל בִּשְׁלוֹם רַבּוֹ כְּלָל, שֶׁנֶּאֱמַר: רָאוּנִי נְעָרִים וְנֶחְבָּאוּ (אִיּוֹב כח, ט). (יְרוּשַׁלְמִי הֱבִיאוֹ הַגָּהַת מַיְמוֹנִי פֶּרֶק ה' וְכֵן כָּתַב תא"ו נָתִיב ב' וּבֵית יוֹסֵף בְּשֵׁם רַבֵּנוּ יוֹנָה). וְלֹא יַחֲלֹץ תְּפִלָּיו לִפְנֵי רַבּוֹ וְלֹא יָסֵב לְפָנָיו, אֶלָּא יוֹשֵׁב כְּיוֹשֵׁב לִפְנֵי הַמֶּלֶךְ. הָיָה רַבּוֹ יוֹשֵׁב בִּסְעֻדָּה עִם אֲחֵרִים, נוֹטֵל רְשׁוּת מֵרַבּוֹ וְאַחַר כָּךְ מֵאֲחֵרִים. (רוֹקֵחַ סִימָן של"ה). וְלֹא יִתְפַּלֵּל לְפָנָיו לֹא לְאַחֲרָיו וְלֹא בְּצִדּוֹ, וְאֵין צָרִיךְ לוֹמַר שֶׁאָסוּר לַהֲלֹךְ בְּצִדּוֹ, אֶלָּא יִתְרַחֵק לְאַחַר רַבּוֹ. וְלֹא יְהֵא מְכַוֵּן כְּנֶגֶד אֲחוֹרָיו, אֶלָּא יְצַדֵּד עַצְמוֹ לְצַד אַחֵר, בֵּין כְּשֶׁמִּתְפַּלֵּל עִמּוֹ בֵּין כְּשֶׁהוֹלֵךְ עִמּוֹ. וְחוּץ לְד' אַמּוֹת, הַכֹּל מֻתָּר. וְעַיֵּן בא"ח סי' צ"ד. וְלֹא יִכָּנֵס עִמּוֹ לַמֶּרְחָץ אֶלָּא אִם כֵּן הוּא צָרִיךְ לוֹ. הַגָּה: וְאִם הָיָה הַתַּלְמִיד בַּמֶּרְחָץ קֹדֶם לְרַבּוֹ, וּבָא רַבּוֹ לְשָׁם, אֵין צָרִיךְ לָצֵאת. (מהרי"ו בְּדִינִין). וְכָל זֶה לֹא מַיְרֵי אֶלָּא בְּמָקוֹם שֶׁהוֹלְכִים עֲרֻמֵּי עֶרְוָה בַּמֶּרְחָץ, אֲבָל בְּמָקוֹם שֶׁהוֹלְכִים בְּמִכְנָסַיִם, מֻתָּר. (אֲגֻדָּה פ' מָקוֹם שֶׁנָּהֲגוּ) וְכֵן הַמִּנְהָג פָּשׁוּט לִכָּנֵס עִם רַבּוֹ וְאָבִיו וְחָמִיו וּבַעַל אִמּוֹ וּבַעַל אֲחוֹתוֹ לַמֶּרְחָץ, אַף עַל פִּי שֶׁבַּגְּמָרָא אָסְרוּ כֻּלָּם, וְהַכֹּל הוּא מִטַּעַם דְּעַכְשָׁיו הוֹלְכִים בְּמִכְנָסַיִם. וְלֹא יֵשֵׁב לְפָנָיו, עַד שֶׁיֹּאמַר לוֹ: שֵׁב, וְלֹא יַעֲמֹד, עַד שֶׁיֹּאמַר לוֹ: עֲמֹד, אוֹ עַד שֶׁיִּטֹּל רְשׁוּת לַעֲמֹד. וּכְשֶׁיִּפָּטֵר מִלְּפָנָיו לֹא יַחֲזִיר לוֹ אֲחוֹרָיו, אֶלָּא נִרְתָּע לַאֲחוֹרָיו, וּפָנָיו כְּנֶגֶד פְּנֵי רַבּוֹ. הַגָּה: וְהַנִּפְטָר מֵרַבּוֹ וְנָטַל מִמֶּנּוּ רְשׁוּת וְלָן בָּעִיר, צָרִיךְ לַחֲזֹר וְלִטֹּל מִמֶּנּוּ רְשׁוּת (ש"ס פ"ק דמ"ק וְר' יְרוּחָם). וְדַוְקָא שֶׁלּא אָמַר לוֹ מִתְּחִלָּה שֶׁרוֹצֶה לָלוּן בָּעִיר, אֲבָל אִם הִגִּיד לוֹ בְּשָׁעָה שֶׁנָּטַל רְשׁוּת, אֵין צָרִיךְ לַחֲזֹר וְלִטֹּל מִמֶּנּוּ רְשׁוּת. (הר"ן שָׁם). וְלֹא יֵשֵׁב בִּמְקוֹמוֹ; וְלֹא יַכְרִיעַ דְּבָרָיו בְּפָנָיו; וְלֹא יִסְתֹּר דְּבָרָיו. וְחַיָּב לַעֲמֹד מִפָּנָיו, מִשֶּׁיִּרְאֶנּוּ מֵרָחוֹק מְלֹא עֵינָיו עַד שֶׁיִּתְכַּסֶה מִמֶּנּוּ שֶׁלֹּא יֵרָאֶה קוֹמָתוֹ, וְאַחַר כָּךְ יֵשֵׁב. וַאֲפִלּוּ הָיָה רָכוּב, צָרִיךְ לַעֲמֹד מִפָּנָיו, דְּחָשִׁיב כִּמְהַלֵּךְ. הַגָּה: יֵשׁ אוֹמְרִים דְּאֵין אָדָם חַיָּב לַעֲמֹד לִפְנֵי רַבּוֹ, רַק שַׁחֲרִית וְעַרְבִית. (טוּר בְּשֵׁם הָרַמְבַּ"ם). וְדַוְקָא בְּבֵית הָרַב, אֲבָל בִּפְנֵי אֲחֵרִים שֶׁאֵין יוֹדְעִים שֶׁעָמַד לְפָנָיו, חַיָּב לַעֲמֹד. (בֵּית יוֹסֵף בְּשֵׁם התוס' וּמָרְדְּכַי בְּשֵׁם ר"י וְעוֹד פּוֹסְקִים).

16 He should not greet his rabbi with peace, nor return a greeting of peace to him in the manner of other people. Rather, he should bow before him and say to him in awe and reverence, "Peace be upon you, my rabbi." And if his rabbi greeted him with peace, he says to him, "Peace be upon you, my teacher and my rabbi." (And this is the custom. And some say that a student should not greet his rabbi at all, as it is stated, "The youths saw me and hid.") (Yerushalmi, cited by Hagahot Maimoni chapter 5, and so wrote Toldot Adam v'Chavah netiv 2, and Beit Yosef in the name of Rabbeinu Yonah). And he should not remove his tefillin in the presence of his rabbi, and he should not recline in his presence; rather, he should sit as one sits before a king. (If his rabbi was sitting at a meal with others, he takes permission from his rabbi and afterwards from the others) (Rokeach siman 335). And he should not pray in front of him, nor behind him, nor at his side. And needless to say, it is forbidden to walk at his side; rather, he should distance himself behind his rabbi, and he should not be aligned directly behind him, but should position himself to the side, whether when praying with him or walking with him. And outside of four cubits, everything is permitted. (And see Orach Chayim siman 94). And he should not enter a bathhouse with him unless he needs him. Rema: And if the student was in the bathhouse prior to his rabbi, and his rabbi arrived there, he does not need to leave (Mahariu on laws). And all of this applies only in a place where they walk completely naked in the bathhouse, but in a place where they wear pants, it is permitted (Agudah chapter Makom SheNahagu). And thus is the simple custom, to enter a bathhouse with his rabbi, his father, his father-in-law, his mother's husband, and his sister's husband, even though in the Gemara they forbade all of them; and it is all for the reason that now they wear pants. And he should not sit in his presence until he tells him to sit. And he should not stand until he tells him to stand, or until he receives permission to stand. And when he takes his leave from his presence, he should not turn his back to him, but should step backward with his face toward his rabbi's face. Rema: And one who takes leave of his rabbi and received permission from him, and lodged in the city, must go back and receive permission from him (Talmud, first chapter of Moed Katan and Rabbeinu Yerocham). And this is specifically if he did not tell him initially that he wanted to lodge in the city, but if he told him at the time he received permission, he does not need to go back and receive permission from him (Ran there). And he should not sit in his place, and he should not decide his words in his presence, and he should not contradict his words. And he is obligated to stand before him from when he sees him from afar, as far as his eyes can see, until he is hidden from him so he cannot see his stature, and afterwards he may sit. And even if he was riding, he must stand before him, because it is considered like walking. Rema: Some say that a person is not obligated to stand before his rabbi except morning and evening (Tur in the name of the Rambam), and specifically in the rabbi's house. But in the presence of others who do not know that he stood before him, he is obligated to stand (Beit Yosef in the name of the Tosafot, and Mordechai in the name of the R.I. and Af Al Pi).

יז שְׁלֹשָׁה שֶׁהָיוֹ מְהַלְּכִים בַּדֶּרֶךְ, הָרַב בָּאֶמְצַע, הַגָּדוֹל לְיָמִין, וְהַקָּטָן לִשְׂמֹאל. הַגָּה: וְהָא דְּאֵין מְכַבְּדִים בַּדְּרָכִים אֶלָּא בְּפֶתַח הָרָאוּי לִמְזוּזָה, הַיְנוּ שֶׁכָּל א' הוֹלֵךְ לְדַרְכּוֹ וְאֵינָן בַּחֲבוּרָה אַחַת, אֲבָל אִם הֵם בַּחֲבוּרָה אַחַת, מְכַבְּדִים בַּדְּרָכִים. (הַגָּהוֹת מיי' פ"ו דהל' תַּלְמוּד תּוֹרָה וּבְתוֹסָפוֹת פֶּרֶק בַּמֶּה בְּהֵמָה). וּבִמְקוֹם סַכָּנָה, אֵין צָרִיךְ לְכַבֵּד כְּלָל. (מָרְדְּכַי בְּשֵׁם ראבי"ה פ' שְׁלֹשָׁה שֶׁאָכְלוּ).

17 Three who were walking on the way, the rabbi is in the middle, the greater one to the right, and the smaller one to the left. Rema: And that which we do not show honor on the roads except at an entrance fit for a mezuzah, that is when each one is going on his own way and they are not in one group. But if they are in one group, they show honor on the roads (Hagahot Maimoniyot chapter 6 of the laws of Torah study, and in Tosafot chapter Bameh Behemah). And in a place of danger, there is no need to show honor at all (Mordechai in the name of Ra'avyah chapter 3 of She'akhelu).

יח אִם קָרְאוּ לְרַבּוֹ לִקְרוֹת בַּתּוֹרָה בְּצִבּוּר, אֵינוֹ צָרִיךְ לַעֲמֹד כָּל זְמַן שֶׁרַבּוֹ עוֹמֵד. הַגָּה: וְכֵן כְּשֶׁהָרַב עוֹמֵד לְמַעְלָה בַּבַּיִת, וְהַתַּלְמִיד עַל הַקַּרְקַע, אֵין צָרִיךְ לַעֲמֹד לְפָנָיו. וַאֲפִלּוּ כְּשֶׁהַסֵּפֶר תּוֹרָה עַל הַבִּימָה, אֵין צִבּוּר שֶׁבְּבֵית הַכְּנֶסֶת צְרִיכִים לַעֲמֹד, דְּהַסֵּפֶר בִּרְשׁוּת אַחֶרֶת (בֵּית יוֹסֵף בְּשֵׁם תְּשׁוּבַת הָרַשְׁבָּ"א).

18 If his rabbi was called to read from the Torah in public, he does not need to stand the entire time his rabbi is standing. Rema: And likewise, when the rabbi is standing above in the house and the student is on the ground, he does not need to stand before him. And even when the Torah scroll is on the bimah, the congregation in the synagogue does not need to stand, because the scroll is in a different domain (Beit Yosef in the name of a responsum of the Rashba).

יט כָּל מְלָאכוֹת שֶׁהָעֶבֶד עוֹשֶׂה לְרַבּוֹ תַּלְמִיד עוֹשֶׂה לְרַבּוֹ. וְאִם הוּא בְּמָקוֹם שֶׁאֵין מַכִּירִין אוֹתוֹ, וְאֵין לוֹ תְּפִלִּין בְּרֹאשׁוֹ, וְחוֹשֵׁשׁ שֶׁמָּא יֹאמְרוּ עָלָיו שֶׁהוּא עֶבֶד, אֵינוֹ נוֹעֵל לוֹ מִנְעָל וְלֹא חוֹלְצוֹ.

19 All the labors that a slave performs for his master, a student performs for his rabbi. And if he is in a place where they do not know him, and he does not have tefillin on his head, and he is concerned lest they say about him that he is a slave, he does not put on his shoe for him, nor take it off.

כ כָּל הַמּוֹנֵעַ תַּלְמִידוֹ מִלְּשַׁמְּשׁוֹ, מוֹנֵעַ מִמֶּנּוּ חֶסֶד וּפוֹרֵק מִמֶּנּוּ יִרְאַת שָׁמַיִם. וְכָל תַּלְמִיד שֶׁמְּזַלְזֵל דָּבָר מִכָּל כְּבוֹד רַבּוֹ, גּוֹרֵם לַשְּׁכִינָה שֶׁתִּסְתַּלֵּק מִיִּשְׂרָאֵל.

20 Anyone who prevents his student from serving him, withholds kindness from him and removes from him the fear of Heaven; and any student who treats any matter of his rabbi's honor lightly causes the Divine Presence to depart from Israel.

כא אֵין חוֹלְקִין כָּבוֹד לְתַלְמִיד בִּפְנֵי רַבּוֹ, אֶלָּא אִם כֵּן רַבּוֹ חוֹלֵק לוֹ כָּבוֹד. הַגָּה: וַאֲפִלּוּ תַּלְמִידוֹ שֶׁל הַתַּלְמִיד אוֹ בְּנוֹ שֶׁל הַתַּלְמִיד אֵין לָהֶם לַעֲמֹד לִפְנֵי הָרַב נֶגֶד רַבּוֹ אוֹ אֲבִי הַתַּלְמִיד, אֶלָּא אִם כֵּן הָרַב חוֹלֵק לוֹ כָּבוֹד. וְדַוְקָא אִם הָרַב הוּא כֵּן רַבּוֹ שֶׁל זֶה הַיּוֹשֵׁב לְפָנָיו. (בֵּית יוֹסֵף בְּשֵׁם שִׁבּוֹלֵי לֶקֶט).

21 One does not bestow honor upon a student in the presence of his rabbi unless his rabbi bestows honor upon him. Rema: And even the student's student or the student's son, they should not stand before the rabbi in the presence of his rabbi or the student's father unless the rabbi bestows honor upon him, and this is specifically if the rabbi is also the rabbi of the one who is sitting before him (Beit Yosef in the name of Shibolei HaLeket).

כב רָאָה רַבּוֹ עוֹבֵר עַל דִּבְרֵי תּוֹרָה, אוֹמֵר לוֹ: לִמַּדְתַּנִי רַבֵּנוּ כָּךְ וְכָךְ. הַגָּה: וְאִם רָצָה לַעֲבֹר רַק עַל אִסּוּר דְּרַבָּנָן, אֲפִלּוּ הָכֵי צָרִיךְ לִמְחוֹת בְּיָדוֹ. (ת"ה סִימָן מ"ג). הָרוֹאֶה רַבּוֹ עוֹשֶׂה מַעֲשֶׂה, וְיֵשׁ לוֹ לְהַקְשׁוֹת עַל זֶה, אִם הוּא אִסּוּר דְּאוֹרַיְתָא יַקְשֶׁה לוֹ קֹדֶם הַמַּעֲשֶׂה, וְאִם הוּא אִסּוּר דְּרַבָּנָן, יַנִּיחוֹ לַעֲשׂוֹת הַמַּעֲשֶׂה וְאַחַר כָּךְ יַקְשֶׁה לוֹ, הוֹאִיל וְאֵינוֹ יוֹדֵעַ וַדַּאי שֶׁעוֹבֵר, אֶלָּא שֶׁיֵּשׁ לוֹ לְהַקְשׁוֹת עַל זֶה (תא"ו נָתִיב ב').

22 If he sees his rabbi transgressing the words of the Torah, he says to him, "You taught me, our rabbi, such-and-such." Rema: And if he wanted to transgress only a rabbinic prohibition, even so, he must protest against him (Terumat HaDeshen Siman 43). He who sees his rabbi performing an action and he has a question about it: if it is a biblical prohibition, he should question him before the action. And if it is a rabbinic prohibition, he should let him perform the action and afterwards question him, since he does not know for certain that he is transgressing, but rather he has a question about it (Toldot Adam v'Chavah, Netiv 2).

כג כָּל זְמַן שֶׁמַּזְכִּיר שְׁמוּעָה בְּפָנָיו אוֹמֵר לוֹ: כָּךְ לִמַּדְתַּנִי רַבֵּנוּ.

23 Any time he mentions a teaching in his presence, he says to him: "Thus you taught me, our rabbi."

כד לֹא יֹאמַר דָּבָר שֶׁלֹּא שָׁמַע מֵרַבּוֹ, עַד שֶׁיַּזְכִּיר שֵׁם אוֹמְרוֹ.

24 He should not say anything he did not hear from his rabbi until he mentions the name of the one who said it.

כה כְּשֶׁיָּמוּת רַבּוֹ, קוֹרֵעַ עָלָיו כָּל בְּגָדָיו עַד שֶׁמְּגַלֶּה לִבּוֹ. וְיֵשׁ אוֹמְרִים שֶׁאֵינוֹ קוֹרֵעַ אֶלָּא טֶפַח. וְאֵינוֹ מְאַחֶה לְעוֹלָם. וּמִתְאַבֵּל עָלָיו בַּחֲלִיצָה וְכָל דִּינֵי אֲבֵלוּת מִקְצָת יוֹם הַמִּיתָה אוֹ מִקְצָת יוֹם הַשְּׁמוּעָה.

25 When his rabbi dies, he tears all his garments until he uncovers his heart, and some say he only tears a handbreadth, and he never stitches it up, and he mourns for him by tearing [his garments], and all the laws of mourning apply for part of the day of death or part of the day the news is heard.

כו אֲפִלּוּ בִּשְׁמוּעָה רְחוֹקָה קוֹרֵעַ עַל רַבּוֹ כְּשֵׁם שֶׁקּוֹרֵעַ עַל אָבִיו. וְע"ל סי' ש"מ ושע"ד.

26 Even upon hearing the news from afar, he tears for his rabbi just as he tears for his father. (And see below, Siman 340 and 374)....

כז מִי שֶׁרַבּוֹ מֵת מֻטָּל לְפָנָיו, אֵינוֹ אוֹכֵל בָּשָׂר וְאֵינוֹ שׁוֹתֶה יַיִן, כְּדִין מִי שֶׁמֵּתוֹ מֻטָּל לְפָנָיו.

27 Whoever has his rabbi who died lying before him may not eat meat and may not drink wine, according to the law of one whose dead relative lies before him.

כח כְּשֶׁמַּזְכִּיר רַבּוֹ תּוֹךְ י"ב חֹדֶשׁ צָרִיךְ לוֹמַר: הֲרֵינִי כַּפָּרַת מִשְׁכָּבוֹ.

28 When he mentions his rabbi within twelve months, he must say, "May I be an atonement for his resting place."

כט רָק בִּפְנֵי רַבּוֹ, הוּא בִּכְלַל כָּל מְשַׂנְאַי אָהֲבוּ מָוֶת (מִשְׁלֵי ח, לו). הַגָּה: וְדַוְקָא כִּיחוֹ, שֶׁהוּא דָּבָר שֶׁיָּצָא מִגּוּפוֹ בְּכֹחַ, אֲבָל רֹק בְּעָלְמָא, מֻתָּר, דְּאָנוּס לָרֹק. (תא"ו נָתִיב ב').

29 Only in the presence of his rabbi is he included in the verse, "All who hate me love death." Rema: And this applies specifically to phlegm, which is something that exits his body with force, but regular saliva is permitted, as he is compelled to spit (Toldot Adam v'Chavah, Netiv 2).

ל כָּל אֵלּוּ הַדְּבָרִים שֶׁאָמַרְנוּ שֶׁצָּרִיךְ לְכַבֵּד בָּהֶם אֶת רַבּוֹ, לֹא אָמְרוּ אֶלָּא בְּרַבּוֹ מֻבְהָק דְּהַיְנוּ שֶׁרֹב חָכְמָתוֹ מִמֶּנּוּ; אִם מִקְרָא מִקְרָא, אִם מִשְׁנָה, מִשְׁנָה; אִם גְּמָרָא, גְּמָרָא. הַגָּה: וּבְיָמִים אֵלּוּ עִקַּר הָרַבָּנוּת אֵינוֹ תָּלוּי בְּמִי שֶׁלִּמְּדוֹ הַפִּלְפּוּל וְחִלּוּקִים שֶׁנּוֹהֲגִים בָּהֶם בַּזְּמַן הַזֶּה, רַק בְּמִי שֶׁלִּמְּדוֹ פְּשַׁט הַהֲלָכָה וְהָעִיּוּן וְהֶעֱמִידוֹ עַל הָאֱמֶת וְהַיֹּשֶׁר. (מהרי"ק שֹׁרֶשׁ קס"ט). אֲבָל אִם לֹא לָמַד רֹב חָכְמָתוֹ מִמֶּנּוּ, אֵינוֹ חַיָּב לְכַבְּדוֹ בְּכָל אֵלּוּ הַדְּבָרִים, אֲבָל עוֹמֵד מִלְּפָנָיו מִשֶּׁיַּגִּיעַ לְאַרְבַּע אַמּוֹתָיו וְקוֹרֵעַ עָלָיו, כְּשֵׁם שֶׁהוּא קוֹרֵעַ עַל כָּל הַמֵּתִים שֶׁהוּא מִתְאַבֵּל עֲלֵיהֶם. אֲפִלּוּ לֹא לָמַד מִמֶּנּוּ אֶלָּא דָּבָר אֶחָד, בֵּין קָטָן בֵּין גָּדוֹל, עוֹמֵד מִלְּפָנָיו וְקוֹרֵעַ עָלָיו. (וְעַיִּןִ לְקַמָּן סי' ש"מ סָעִיף ח').

30 All these things that we said regarding the honor due to one's rabbi were only said regarding a primary rabbi (rav muvhak), meaning one from whom he derived most of his wisdom—if in Scripture, Scripture; if in Mishnah, Mishnah; if in Gemara, Gemara. Rema: And in these days, the essence of the rabbinate does not depend on one who taught him the pilpul and distinctions that are practiced in these times, but rather on one who taught him the ruling of the halakha and the study, and established him in truth and righteousness (Maharik, root 170). But if he did not derive most of his wisdom from him, he is not obligated to honor him in all these matters. However, he must stand before him when he comes within his four cubits, and he must tear [his garments] for him just as he tears for all the dead for whom he mourns; even if he only learned one thing from him, whether small or large, he must stand before him and tear for him. (And see below, Siman 340, paragraph 8).

לא כָּל תַּלְמִיד חָכָם שֶׁדֵּעוֹתָיו מְכֻוָּנוֹת אֵינוֹ מְדַבֵּר בִּפְנֵי מִי שֶׁגָּדוֹל מִמֶּנּוּ בְּחָכְמָה, אַף עַל פִּי שֶׁלֹּא לָמַד מִמֶּנּוּ כְּלוּם. הַגָּה: וְאֵין לְאָדָם לְהוֹרוֹת עַד אַרְבָּעִים שָׁנָה, אִם יֵשׁ גָּדוֹל מִמֶּנּוּ בָּעִיר, אַף עַל פִּי שֶׁאֵינוֹ רַבּוֹ. (בֵּית יוֹסֵף בְּשֵׁם הָרַ"ן וּסְמַ"ק וְרַשִׁ"י פֶּרֶק הַנֶּחֱנָקִין). חָכָם שֶׁאָסַר, אֵין חֲבֵרוֹ רַשַּׁאי לְהַתִּיר מִשִּׁקּוּל הַדַּעַת, אֲבָל אִם יֵשׁ לוֹ קַבָּלָה שֶׁטָּעָה, (רַבֵּינוּ יְרוּחָם בְּשֵׁם י"א). אוֹ שֶׁטָּעָה בִּדְבַר מִשְׁנָה, יוּכַל לְהַתִּיר. (הר"ן פ"ק דַּעֲבוֹדַת כּוֹכָבִים בְּשֵׁם רַאֲבָ"ד וְרַשְׁבָּ"א וְרַמְבַּ"ן זַ"ל וְתוס' וְרֹא"שׁ וְר' יְרוּחָם סוֹף נָתִיב ב'). וַאֲפִלּוּ אִם טָעָה בְּשִׁקּוּל הַדַּעַת, יָכוֹל לִשָּׂא וְלִתֵּן עִם הַמּוֹרֶה עַד שֶׁיַּחֲזֹר בּוֹ. (סְבָרַת הר"ן). וְלָכֵן אֵין אִסּוּר לַשּׁוֹאֵל (לִשְׁאֹל) לַשֵּׁנִי (שָׁם בְּמָרְדְּכַי וַאֲגֻדָּה וְתוס' וְרֹא"שׁ וְר' יְרוּחָם שָׁם), וּבִלְבַד שֶׁיּוֹדִיעַ אוֹתוֹ שֶׁכְּבָר הוֹרָה הָרִאשׁוֹן לֶאֱסֹר. (רַבֵּינוּ יְרוּחָם נָתִיב ב' וְתוס' וְרֹא"שׁ). וַאֲפִלּוּ אִם הִתִּיר הָרִאשׁוֹן וּכְבָר חָלָה הוֹרָאָתוֹ, אֵין לַשֵּׁנִי לֶאֱסֹר מִכֹּחַ שִׁקּוּל הַדַּעַת. (כֵּן מַשְׁמָע בַּאֲשֵׁרִ"י פֶּרֶק קַמָּא דע"א). וְכָל זֶה בְּאוֹתָהּ הוֹרָאָה עַצְמָהּ, אֲבָל בְּמַעֲשֶׂה אַחֵר, פְּשִׁיטָא שֶׁיָּכוֹל לְהוֹרוֹת מַה שֶּׁנִּרְאֶה אֵלָיו. (מהרי"ק שֹׁרֶשׁ קע"ב וְחִדּוּשֵׁי רַשְׁבָּ"א וְעוֹד פּוֹסְקִים).

31 Any Torah scholar whose opinions are sound does not speak in the presence of one who is greater than him in wisdom, even if he did not learn anything from him. Rema: And a person should not issue rulings until the age of forty if there is someone greater than him in the city, even if he is not his rabbi (Beit Yosef in the name of the Ran, Semak, and Rashi in chapter HaNechnakin). If a sage prohibited something, his colleague is not permitted to permit it based on logical deduction; however, if he has a tradition that he erred, or if he erred in a matter of Mishnah, he may permit it (Rabbeinu Yerocham in the name of some authorities). And even if he erred in logical deduction, he may discuss it with the one who issued the ruling until he retracts his ruling (the opinion of the Ran). Therefore, it is not forbidden for the questioner to ask a second sage (there in the Mordechai, Agudah, Tosafot, Rosh, and Rabbeinu Yerocham), provided that he informs him that the first one already ruled to prohibit it (Rabbeinu Yerocham, Netiv 2, and Tosafot and Rosh). And even if the first permitted it and his ruling has already taken effect, the second one should not prohibit it based on logical deduction (thus is implied in the Asher'i, first chapter of Avodah Zarah). And all of this is regarding that same ruling, but regarding a different case, it is obvious that he may rule what appears correct to him (Maharik, root 172, and Chiddushei Rashba, etc.).

לב הָרַב הַמֻּבְהָק שֶׁמָּחַל עַל כְּבוֹדוֹ בְּכָל הַדְּבָרִים הָאֵלּוּ, אוֹ בְּאֶחָד מֵהֶם, לְכָל תַּלְמִידָיו אוֹ לְאֶחָד מֵהֶם, כְּבוֹדוֹ מָחוּל. וְאַף עַל פִּי שֶׁמָּחַל, מִצְוָה עַל הַתַּלְמִיד לְהַדְּרוֹ. וְאָסוּר לְבַזּוֹתוֹ. (פִּסְקֵי מהרא"י סִימָן קכ"ז).

32 A primary rabbi (rav muvhak) who waives his honor regarding all these matters or one of them, for all his students or for one of them, his honor is waived. And even though he waived it, it is a mitzvah for the student to treat him with respect (and it is forbidden to treat him with disrespect).

לג יְהִי כְבוֹד תַּלְמִידְךָ חָבִיב עָלֶיךָ כְּשֶׁלְּךָ.

33 Let the honor of your student be as dear to you as your own.(Piskei Mahari, Siman 127).

לד אֲבֵדַת אָבִיו וַאֲבֵדַת רַבּוֹ הַמֻּבְהָק, (בֵּית יוֹסֵף וְטוּר וּפוֹסְקִים מֵהַשַּׁ"ס), אֲבֵדַת רַבּוֹ קוֹדֶמֶת. וְאִם הָיָה אָבִיו שָׁקוּל כְּנֶגֶד רַבּוֹ, אֲבֵדַת אָבִיו קוֹדֶמֶת. הָיָה אָבִיו וְרַבּוֹ נוֹשְׂאִים מַשְּׂאוֹי, מַנִּיחַ שֶׁל רַבּוֹ וְאַחַר כָּךְ מַנִּיחַ שֶׁל אָבִיו. הָיָה אָבִיו וְרַבּוֹ עוֹמְדִים בְּבֵית הַשְּׁבִי, פּוֹדֶה אֶת רַבּוֹ וְאַחַר כָּךְ פּוֹדֶה אֶת אָבִיו. וְאִם הָיָה אָבִיו תַּלְמִיד חָכָם, פּוֹדֶה אֶת אָבִיו וְאַחַר כָּךְ פּוֹדֶה אֶת רַבּוֹ. הַגָּה: וְכֵן מְפָרֵק מַשָּׂאוֹ קֹדֶם לְרַבּוֹ, וְאַף עַל פִּי שֶׁאֵינוֹ שָׁקוּל בְּחָכְמָה כְּרַבּוֹ, אֲבָל אֵין מַחֲזִיר אֲבֵדַת אָבִיו קֹדֶם, עַד שֶׁיְּהֵא שָׁקוּל כְּנֶגֶד רַבּוֹ. (טוּר בְּשֵׁם הָרֹא"שׁ והגה"מ וּבֵית יוֹסֵף הוֹכִיחַ כֵּן ע"ש). יֵשׁ אוֹמְרִים הָא דְּרַבּוֹ קוֹדֵם לְאָבִיו הַיְנוּ שֶׁלּוֹמֵד עִמּוֹ בְּחִנָּם, אֲבָל אִם אָבִיו שׂוֹכֵר לוֹ רַבִּי וּמְלַמְּדוֹ, אָבִיו קוֹדֵם לְכָל דָּבָר. (סֵפֶר הַחֲסִידִים) וְכֵן נִרְאֶה לִי עִקָּר.

34 Regarding the lost item of his father and the lost item of his rabbi (the primary one): The lost item of his rabbi takes precedence. And if his father was equal in wisdom to his rabbi, the lost item of his father takes precedence. If his father and his rabbi were carrying a burden, he unloads his rabbi's burden and afterwards unloads his father's. If his father and his rabbi were standing in a house of captivity, he ransoms his rabbi and afterwards ransoms his father; and if his father was a Torah scholar, he ransoms his father and afterwards ransoms his rabbi. Rema: And likewise, he unloads his father's burden before his rabbi's, even if he is not equal in wisdom to his rabbi; but he does not return his father's lost item before his rabbi's unless he is equal in wisdom to his rabbi (Tur in the name of the Rosh and Hagahot Maimoniyot, and the Beit Yosef proves this). Some say that this rule that his rabbi takes precedence over his father applies only if he studies with him for free, but if his father hires a teacher for him and teaches him, his father takes precedence over everything (Sefer Chasidim), and thus it appears to me to be the main principle.

לה אֲבֵדָתוֹ קוֹדֶמֶת לְשֶׁל אָבִיו וְשֶׁל רַבּוֹ.

35 His own lost item takes precedence over his father's and his rabbi's.

לו הָאוֹמֵר לַחֲבֵרוֹ: אֵינִי מְקַבֵּל מִמְּךָ אִם הָיִיתָ כְּמֹשֶׁה, מַלְקִין אוֹתוֹ מִשּׁוּם בִּזָּיוֹן. הַגָּה: וְתַלְמִיד חָכָם שֶׁאָמַר דְּבַר הֲלָכָה בְּדָבָר הַשַּׁיָּךְ לְדִידֵיהּ (תוס' בְּשֵׁם רַבֵּנוּ תָּם ונ"י), אִם אֲמָרָהּ קֹדֶם מַעֲשֶׂה שׁוֹמְעִין לוֹ; וְאִם לָאו, אֵין שׁוֹמְעִין לוֹ (ש"ס פ' הֶעָרֵל רֵישׁ דַּף ע"ז וְתוס' ונ"י שָׁם ד"מ סוֹף סִימָן רמ"ה). וְדַוְקָא שֶׁאָמַר: כָּךְ קִבַּלְתִּי, אֲבָל אִם אוֹמֵר דָּבָר מִסְּבָרָא וּמַרְאֶה פָּנִים לִדְבָרָיו וְהוּא נִרְאֶה, שׁוֹמְעִין לוֹ. (נ"י בְּשֵׁם הריטב"א). אֲבָל אֵין שׁוֹמְעִין לְדִידֵיהּ, דִּלְמָא מְדַמֵּי דְּבָרִים לַהֲדָדֵי שֶׁאֵינָן דּוֹמִים. אֲבָל אִם הוּא פָּשׁוּט, שׁוֹמְעִין לוֹ (רַבֵּנוּ יְרוּחָם סוֹף נָתִיב ב' וּבְשֵׁם הָרֹא"שׁ).

36 One who says to his fellow, "I do not accept [the ruling] from you, even if you were like Moses," is punished for insolence. Rema: And regarding a Torah scholar who stated a matter of halakha regarding a matter pertaining to himself (Tosafot in the name of Rabbeinu Tam and Nimukei Yosef), if he said it before the act, he is listened to; and if not, he is not listened to (Talmud, chapter HaArel, beginning (Yevamot 77a) and Tosafot and Nimukei Yosef there, and Derishah at the end of Siman 245). And this applies specifically if he said, "Thus I have a tradition." But if he says a matter based on his own reasoning and shows aspects of his words, and it seems correct, he is listened to (Nimukei Yosef in the name of the Ritba). However, one should not listen to him regarding himself, lest he compare matters that are not alike. But if it is a simple matter, he is listened to (Rabbeinu Yerocham, end of Netiv 2, and in the name of the Rosh).

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