What is the connection between this Pasuk and the previous one?
Refer to 19:31:1.1:2.
What is the difference between "Seivah" and "Zaken"?
Rashi (citing Kidushin, 32b): "Zaken 1 " is the acronym of 'Zeh she'Kanah (Chochmah)' 2 (to preclude a Rasha). 3
Ramban and Riva #1 (both citing Isi ben Yehudah in Kidushin, 32b) and Targum Yonasan: One is obligated to rise and honor an old man - even if he is an ignoramus, 4 and a Chacham, even if he is young.
Seforno: "Seivah" referss to holy individuals - who are generally elders, 5 whereas "Zakein" refers to sages in general. 6
Riva #2 (citing R. Yossi in Kidushin 32b): "Seivah" is an old Chacham, and Zaken" is a Chacham, even if he is young. 7
Riva #3 (citing Tosfos): "Zakein" refers to someone from whom one has learned something, even if he is not a Chacham - because the acronym of "Zaken" is 'Zeh she'Kanah' (mimenu Chochmah).
Rashi implies that "Zaken" comes to explains "Seivah" - a venerable Chacham. Riva - he must be seventy years old - Pirkei Avos, 5:21. (The Mishnah also states 'Ben Shishim le'Ziknah'. Perhaps it means that it is the proper age to acquire Chochmah, just like 'Ben Chamesh le'Mikra? Ben Shemonah Esrei le'Chupah.' - PF). Refer to19:31:
Ramban: ..."We learn this via a Gezeirah Shavah "Zakein" Zakein" from Beha'aloscha Bamidbar 11:16 - 'Ki Heim Ziknei ha'Am ... " (and not from the acronym - Sifsei Chachamim). See also Torah Temimah, note 241, who elborates at length.
Moshav Zekenim citing R. Tam: We would otherwise have thought that one should rise for a Zaken Ashmai (a wicked Zaken). Rashi (in Kidushin, 32b) interprets this as a Rasha. Refer to 19:32:1.1:1.
Targum Yonasan: Provided he adheres to the laws of the Torah (he is not a Zakein Ashma'i). See also Oznayim la'Torah DH 'Mipnei Seivah Takum ... ' for the reason behind the obligation.
Seforno: as the Pasuk indicates in Mishlei, 16:31.
See Kidushin, 32b.
Riva: And the reason that the Torah inserts "Seivah" is because, had the Torah not mentioned it, we would have thought that Zaken is an old Am ha'Aretz. Chacham. Alternatively, it teaches that a young Chacham must stand for an old Chacham. Or, Seivah is an old Chacham, i.e. not an ignoramus, and Zaken is a young outstanding Chacham.
Why do we need a Pasuk to teach us that one does not need to stand up for a wicked Zakein, bearing in mind that one is even permitted to kill a Rasha - and it is even a Mitzvah Pinchas killed Zimri and the Torah writes about this in Pinchas Bamidbar, 255:13 "Vayechaper al B'nei Yisrael"?.
The commentaries therefore interpret 'Ashma'i' as 'an ignoramus', like the Ramban 1 - even according to Rashi, since there is no indication thar Rashi disagrees.
Alternatively, Rashi draws a distinction between different levels of Resha'im.
Why does the Torah invert the phrase "Vahadarta P'nei Zakein" to juxtapose "Vehadarta" to "Takum"?
Kidushin, 32b: To teach us that one is only requires to rise in a location of Kavod, but not in a toilet or in a bathhouse. 1
Kidushin, 33a #1: To compare rising to honoring, inasmuch as, just as honoring does not entail a loss of work, so too is one exempt from rising if it entails a loss of wotk, 2 and honoring to rising, inasmuch as , just as rising does not cause a financial loss, so too, is one not obligated to honor a Chacham if it entails financial loss.
What does honoring a Zakein entail?
Rashi: It entails not sitting in his place, speaking on his behalf or contradicting his words.
Why does the Pasuk add "Veyareisa me'Elokecha"?
Rashi: One may have thought that one may close one's eyes, as if he did not see him, to avoid rising. Therefore the Torah reminds us that Hashem is aware of his thoughts, even if nobody else is. 1
Moshav Zekenim #1 (citing Kidushin 32b): "Zakein Veyareisa" - To teach us that a Zaken should not cause the Tzibur to rise for him unnecessarily. 2
Moshav Zekenim #2: It implies that a Talmid is not Rashai (obligated 3 ) to show more honor to his Rebbe than to Hashem; he stands only morning and evening (just like he recites the Shma only then).
Ibn Ezra and Moshav Zekenim #3: To teach us that Hashem will punish he sinner in his old age (if he does not honor the elders).
Moshav Zekenim #4: It means that we should take our cue from Hakadosh-Baruch-Hu, who also honors the elders. 4
Kidushin, 33b: To warn the sinner that if he does not rise before his Rebbe, he will be called a Rasha; he will not live long and will forget the Torah that he learnt. 5
Oznayim la'Torah: To teach us that honoring a Talmid Chacham is synonymous with fearing Hashem - as R. Akiva, commenting on the Pasuk in Eikev, Devarim, 10:20 "es Hashem Elokecha Tiyra", explained 'Lerabos Talmidei Chachamim'. 6
See Sifsei Chachamim. It is forbidden to do so because the Mitzvah to rise applies when the Talmid Chacham comes within one's four Amos - and seeing is only a means to obligate one to rise. Consequently, closing one's eyes is akin to fooling oneself. Refer also to 19:33152:1.
See Oznayim la'Torah, that sometimes a Chacham should make a pointof walking in front of the people in order to make them rise.
Moshav Zekenim: 'He should not show more honor? than to Hashem' implies that Reshai means allowed! The Isur is to go to greet his Rebbi [more than this], but he may rise whenever he passes.
Moshav Zekenim #3: As the Navi writes in Yeshayah 24:23 "ve'Neged Zekeinav Kavod". Refer also to 19:32:4:1.
Kidushin, 33b: As hinted in Koheles, 8:13.
Oznayim la'Torah: Which Rashi in Pesachim, 22 explained to mean - One's awe of one's Rebbe should be equivalent to one's awe of Hashem'.
What does the Torah conclude "Ani Hashem"?
Yerushalmi Bikurim, 3:3: 3:3: Hashem is saying that He was the first to stand before a Chacham - when He came to visit Avraham after the Bris Milah and He stood whereas Avraham sat. 1 So we should take our cue from Him.
See Torah Temimah, note 251.
At what point must one stand up for a Chacham?
Refer to 19:32:1.1:3 and note. 1
Moshav Zekenim: If an elder has difficulty is standing, and you are sitting, it is Midas Chasidus to stand and tell him to sit. If he is not so old, and he is aable to stand, it is correct to honor him and allow him to sit. 2
Moshav Zekenim: Kimah and Hidur were taught together to teach us that one should stand in a way that shows honor. Also, one need not lose time from work in order to stand, or money in order to honor him. One is permitted to stop working in order to rise, unless he is working for someone else. One need not stand in a bathhouse or toilet (it is not a place of honor).
As the Navi writes in Yeshayah 24:23 "ve'Neged Zekenav Kavod".
QUESTIONS ON RASHI
Rashi writes that one might have thought that one may close his eyes, as if he did not see him. Since when does the Torah discuss Resha'im?
Riva (citing Kidushin 33a): What the Torah means is that he closes his eyes before the Chacham arives within his four Amos.
Rashi writes that one may not close his eyes to avoid seeing him. But scheming to avoid Mitzvos is permited, as we find with regard to bringing grain into one's house with the chaff, to exempt oneself from giving Ma'asros?
Moshav Zekenim (citing Ri): Honor of the Torah is greater [than other Mitzvos]. Consequently, it is forbidden to schemin order to avoid honoring a Talmid-Chacham. 1
Refer to 19:32:3:1*.
This does not apply to rising for an old ignoramus, in which case one is permitted to scheme (PF).
Rashi writes that "Zaken" is a Chacham; we learn from "mi'Ziknei Yisrael" (Bamidbar 11:16). If so, it shuld be confined to people whose mothers' lineage was checked, like the Sanhedrin?
Moshav Zekenim (citing R"Tz): It is a mere Giluy Milsa that we discuss Chachamim (they do not need to be literally like the Sanhedrin..
