In this essay, which is based on a shiur by Rav Mordecha Elon shlit”a, I would like to focus on one particular mitzvah in Parshat Kedoshim.

מפני שיבה תקום והדרת פני זקן ויראת מאלהיך אני ה
“In the presence of an old person shall you rise, and you shall glorify the countenance of a sage, and you shall revere your G-d; I am Hashem (Vayikra 19:32).”

It seems that these are two separate commands, i.e., to stand before an older person, and to glorify a Sage. The required observance differs: to rise for the old person - and to glorify the Sage. Clearly, “glorifying” the Elder is far more abstract than the simple task of rising and requires some thought and planning. Mysteriously, the Rambam (Sefer HaMitzvos Asey 209) lists both as one combined mitzvah.

Another question arises from a careful look at the text. If one considers whether this mitzvah is between Man and G-d or between Man and Man, one would certainly assume that it is between Man and Man. In our Sidra, however, there is first a long list of interpersonal mitzvot, such as prohibitions of any sort of lying or oppression; “Love thy fellow as thyself”; adjuring us to live a holy life in our relation with others. It would seem natural to insert our mitzvahמפני שיבה תקום here. Is it not part of having a proper civil society that we need to respect our senior citizens and our Sages? Nonetheless, it is not here. This is then followed by another long list of mitzvot that are between Man and G-d, such as prohibitions against mixing species and hair cutting, concluding with avoiding soothsayers.

Then, finally, “In the presence of an old person shall you rise, and you shall glorify the countenance of an Elder, and you shall revere your G-d; I am Hashem.” Why here? Why wait until after the listing of the mitzvot between Man and G-d?

Mahari Perla, a commentary to the Sefer HaMitzvos of Rav Saadya Gaon, refers to the words of the Sefer Hachinuch (Mitzvah
257):

“The basic idea of this mitzvah is that a person is in this world in order to acquire wisdom, so that he might recognize the Creator. Therefore it is worthy that people should honor one who has achieved wisdom, and thus encourage others to pursue it. It is based on this that Isi ben Yehuda ruled in the Gemara that even a simple older person is included in this mitzvah. Certainly it is worthwhile to honor them for surely in the many years he has seen and experienced the works of the Almighty and His wonders, and is therefore worthy of respect.

It is fascinating how the Sefer HaChinuch learns this issue. The main purpose of life here on earth is to acquire wisdom, but not just any wisdom, wisdom that leads us to appreciate Hashem. An older person, whether or not they consciously speak of Hashem, has seen enough of life to know what is real and what is not. He has seen enough to appreciate that the eternal values are the only ones that matter over the long term and to value the world and its
many opportunities within the true frame of reference as a place where life is fleeting and where what really matters is the goodness and kindness that are brought into the world. Thus even an “unlearned” older person has a reservoir of wisdom acquired over many years of experience.

Based on this Chinuch, Mahari Perla reconciles the Rambam by saying that in fact it is one mitzvah, which is to honor the bearers of wisdom, both Sages and those with great life experience. Both of them lead us to a greater appreciation of Hashem and are worthy of our utmost respect and honor.

This is also perhaps the need for the statement: “and you shall revere your G-d,” exhorting us to pay attention to the older people in our midst. Perhaps a very old person is on the periphery of our consciousness. Off to the side, not taking part in the major give and take of the issues of the day, feeble of body and unable to forcefully speak in a persuasive manner, it is easy to ignore them and their possible contributions. We are therefore exhorted that this person has in fact much to offer us, and that Hashem, as it were, can see whether or not you have made an effort to understand the gift that is before you in the older person, with all of his or her cumulative life wisdom and experience.

It goes, however, far beyond this. ויראת מאלהיך , “and you shall revere your G-d,” means that we have been given a way to actually get to know and recognize Hashem through the most distinguished of his creatures. These distinguished persons are the ones who represent all of the years, adventures and wisdom acquired by all of that life experience, who have now become representatives of G-d’s wisdom. It is not just another mitzvah between Man and Man; indeed, it is one that establishes the fundamental basics of societal norms.

A society that honors its older citizens is one that honors people based not on their productive, utilitarian capacity, but rather on their very humanity and what they represent. It is what the Sefer Hachinuch taught us - “in the many years he has seen and experienced the works of the Almighty and His wonders” - that this is truly a representative of G-d’s wisdom. A society that does not honor its elders, even if there is a perfunctory nod of politeness toward them, is one that shows that it only honors those it considers “useful” and “productive,” not those who hinder or even obstruct productive capacity. It honors them, to whatever extent that it does, for the purely pragmatic reason that, someday, they will also be old and thus act as the same “drain on society needs” that the present elderly are. A society that does not honor its elderly might seem to be working just fine, but in fact it has no ultimate goals or values. It has no moral compass, no model that it aspires to emulate. We, however, ought to look to our “wise people” as the spiritual guides of society, because of any power they may have. What they do have is an inner ethical moral authority that lends gravity to the entire societal framework. This is a lesson that our society needs to hear deeply, in its aspiration to be “A Holy People.”

This is beautifully expressed by the verse in Mishlei: תפארת בחורים כחם והדר זקנים שיבה -“The glory of the young is their strength, while the glory of the elders is their old age (Proverbs 20:29).”

The elderly are not the ones with strength. A בחור, Bachur, from the root word meaning choice, is one that everyone chooses. In the prime of life, successful, popular – but such popularity based on youthfulness alone will not last. A society that determines the value of people based on what is good for me right now is a society of תפארת בחורים כחם. But a society that is nurtured by the strength of youth – this strength is necessary for any productive society – but manages to place at its center theהדר זקנים שיבה, not for any ulterior motive or utilitarian benefit, is one that will ultimately live its true purpose.

Shabbat Shalom.


*Rabbi Yehuda L. Oppenheimer is active in translating the Torah of Rabbi Elon into English. This essay is a short synopsis of a full shiur, which can be heard at http://www.ouradio.org/ouradio/channel/C1323/