וּמְבִיאוֹ לְחַיֵּי הָעוֹלָם הַבָּא.

and this action brings him to the life of the World-to-Come.

אֲמַר רַבִּי אַבָּהוּ: כְּגוֹן אֲבִימִי בְּרִי קִיֵּים מִצְוַת כִּיבּוּד. חֲמִשָּׁה בְּנֵי סָמְכֵי הֲוָה לֵיהּ לַאֲבִימִי בְּחַיֵּי אָבִיו. וְכִי הֲוָה אֲתָא רַבִּי אַבָּהוּ קָרֵי אַבָּבָא, רָהֵיט וְאָזֵיל וּפָתַח לֵיהּ, וַאֲמַר: אִין, אִין, עַד דִּמְטַאי הָתָם.

Rabbi Abbahu said: One such as Avimi, my son, properly fulfilled the mitzva of honoring his parents. The Gemara relates: Avimi had five sons during his father’s lifetime who were ordained to issue halakhic rulings, and he too was ordained. And yet when Rabbi Abbahu, his father, came and called at the gate to enter, Avimi would himself run and go to open the door for him. And before he arrived there, he would already say: Yes, yes, so that his father would not think that he was being ignored.

יוֹמָא חַד אֲמַר לֵיהּ: אַשְׁקִיַּין מַיָּא. אַדְּאַיְיתֵי לֵיהּ נִמְנֵם, גָּחִין קָאֵי עֲלֵיהּ עַד דְּאִיתְעַר. אִיסְתַּיְּיעָא מִילְּתֵיהּ וְדָרַשׁ אֲבִימִי ״מִזְמוֹר לְאָסָף״.

One day Rabbi Abbahu said to Avimi his son: Give me water to drink. Before he brought him the water, Rabbi Abbahu dozed off. Avimi bent over and stood over him until his father awoke. The performance of this mitzva aided him, i.e., as a reward God helped him in his studies, and Avimi succeeded in homiletically interpreting the psalm: “A song to Asaph” (Psalms 79).

אֲמַר לֵיהּ רַב יַעֲקֹב בַּר אֲבוּהּ לְאַבַּיֵי: כְּגוֹן אֲנָא, דְּעַד דְּאָתֵינָא מִבֵּי רַב, אַבָּא מַדְלִי לִי כָּסָא, וְאִמָּא מָזְגָה לִי, הֵיכִי אִיעֲבִיד? אֲמַר לֵיהּ: מֵאִמָּךְ – קַבֵּיל, וּמֵאֲבוּךְ לָא תְּקַבֵּל, דְּכֵיוָן דְּבַר תּוֹרָה הוּא – חָלְשָׁה דַּעְתֵּיהּ.

Rav Ya’akov bar Avuh said to Abaye: With regard to one such as I, so beloved by my parents that before I return from the study hall my father brings me a cup and my mother pours for me, how should I act? Is it disrespectful to accept this honor from them? Abaye said to him: Accept it from your mother, but do not accept it from your father, as, since he is a Torah scholar he will be disheartened if his son does not show him the proper level of respect.

רַבִּי טַרְפוֹן הֲוָה לֵיהּ הַהִיא אִמָּא, דְּכָל אֵימַת דַּהֲוַת בָּעֲיָא לְמֵיסַק לְפוּרְיָא גָּחִין וְסָלֵיק לָהּ, וְכָל אֵימַת דַּהֲוַת נְחֵית – נָחְתַת עִלָּוֵיהּ. אֲתָא וְקָא מִשְׁתַּבַּח בֵּי מִדְרָשָׁא. אָמְרִי לֵיהּ: עֲדַיִין לֹא הִגַּעְתָּ לַחֲצִי כִּיבּוּד. כְּלוּם זָרְקָה אַרְנָקִי בְּפָנֶיךָ לַיָּם וְלֹא הִכְלַמְתָּהּ?

The Gemara relates: Rabbi Tarfon had a certain manner of treating his mother, that whenever she wished to ascend into her bed he would bend over and help her to ascend, and whenever she wished to descend from the bed, she would descend onto him. He came and praised himself in the study hall for performing the mitzva of honoring one’s father and mother so thoroughly. They said to him: You still have not reached even half of the honor due to her. Has it ever happened that she threw a purse into the sea in front of you, and you did not embarrass her?

רַב יוֹסֵף כִּי הֲוָה שָׁמַע קַל כַּרְעָא דְּאִמֵּיהּ אֲמַר: אֵיקוּם מִקַּמֵּי שְׁכִינָה דְּאָתְיָא. אֲמַר רַבִּי יוֹחָנָן: אַשְׁרֵי מִי שֶׁלֹּא חֲמָאָן. רַבִּי יוֹחָנָן, כִּי עִבַּרְתּוֹ אִמּוֹ – מֵת אָבִיו, יְלָדְתוֹ – מֵתָה אִמּוֹ. וְכֵן אַבַּיֵי. אִינִי? וְהָאֲמַר אַבַּיֵי: אָמְרָה לִי אֵם! הַהִיא מַרְבִּינְתֵּיהּ הֲוַאי.

When Rav Yosef heard his mother’s footsteps, he would say: I will stand before the arriving Divine Presence. Rabbi Yoḥanan said: Fortunate is one who never saw his father and mother, as it is so difficult to honor them appropriately. The Gemara relates that Rabbi Yoḥanan himself never saw his parents. When his mother was pregnant with him, his father died; and when she gave birth to him, his mother died. And the same is true of Abaye. The Gemara asks: Is that so, that Abaye never saw his mother? But didn’t Abaye say on many occasions: My mother told me? The Gemara answers: That mother was actually his foster mother, not his birth mother.

רַב אַסִי הֲוָה לֵיהּ הַהִיא אִמָּא זְקֵינָה. אָמְרָה לֵיהּ: בָּעֵינָא תַּכְשִׁיטִין. עֲבַד לָהּ. בָּעֵינָא גַּבְרָא. נַיְיעִין לָךְ. בָּעֵינָא גַּבְרָא דְשַׁפִּיר כְּוָתָךְ. שְׁבָקָהּ וַאֲזַל לְאַרְעָא דְּיִשְׂרָאֵל.

Rav Asi had an elderly mother. She said to him: I want jewelry, and he made jewelry for her. She said to him: I want a man whom I can marry, and he said to her: I will seek one for you. She said to him: I want a husband who is as handsome as you. At this point, he realized that she was senile, and that he would be unable to fulfill all her requests. Therefore, he left her and went to Eretz Yisrael.

שָׁמַע דְּקָא אָזְלָה אַבַּתְרֵיהּ. אֲתָא לְקַמֵּיהּ דְּרַבִּי יוֹחָנָן, אֲמַר לֵיהּ: מַהוּ לָצֵאת מֵאָרֶץ לְחוּצָה לָאָרֶץ? אֲמַר לֵיהּ: אָסוּר. לִקְרַאת אִמָּא מַהוּ? אֲמַר לֵיהּ: אֵינִי יוֹדֵעַ. אִתְרַח פּוּרְתָּא, הֲדַר אֲתָא. אֲמַר לֵיהּ: אַסִי, נִתְרַצֵּיתָ לָצֵאת – הַמָּקוֹם יַחֲזִירְךָ לְשָׁלוֹם.

Rav Asi heard that she was following him to Eretz Yisrael. He came before Rabbi Yoḥanan and said to him: What is the halakha with regard to leaving Eretz Yisrael to go outside of Eretz Yisrael? said to him: It is prohibited. Rav Asi further asked: If one is going to greet his mother, what is the halakha? Rabbi Yoḥanan said to him: I do not know. Rav Asi waited a little while, and then came back to him. Rabbi Yoḥanan said to him: Asi, you are evidently determined to leave. May the Omnipresent return you in peace, and he said no more.

אֲתָא לְקַמֵּיהּ דְּרַבִּי אֶלְעָזָר, אֲמַר לֵיהּ: חַס וְשָׁלוֹם, דִּלְמָא מִירְתַּח רָתַח? אֲמַר לֵיהּ: מַאי אֲמַר לָךְ? אֲמַר לֵיהּ: הַמָּקוֹם יַחֲזִירְךָ לְשָׁלוֹם. אֲמַר לֵיהּ: וְאִם אִיתָא דִּרְתַח – לָא הֲוָה מְבָרֵךְ לָךְ. אַדְּהָכִי וְהָכִי שָׁמַע לַאֲרוֹנָא דְּקָאָתִי. אֲמַר: אִי יָדְעִי – לָא נָפְקִי.

Rav Asi came before Rabbi Elazar, because he did not know how to interpret Rabbi Yoḥanan’s statement. He said to Rabbi Elazar: God forbid, perhaps he is angry with me that I wished to leave? Rabbi Elazar said to him: What exactly did he say to you? Rav Asi said to him: May the Omnipresent return you in peace. Rabbi Elazar said to him: If it is so that he was angry, he would not have blessed you. Rabbi Yoḥanan certainly gave you permission to leave. In the meantime, while he was traveling to meet her, Rav Asi heard that her coffin was coming, i.e., his mother had died and her coffin was being brought to Eretz Yisrael. He said: Had I known I would not have left, as after his mother’s death he was not obligated to leave Eretz Yisrael to honor her.

תָּנוּ רַבָּנַן: מְכַבְּדוֹ בְּחַיָּיו וּמְכַבְּדוֹ בְּמוֹתוֹ. בְּחַיָּיו כֵּיצַד? הַנִּשְׁמַע בִּדְבַר אָבִיו לְמָקוֹם לֹא יֹאמַר ״שַׁלְּחוּנִי בִּשְׁבִיל עַצְמִי״ ״מַהֲרוּנִי בִּשְׁבִיל עַצְמִי״ ״פִּטְרוּנִי בִּשְׁבִיל עַצְמִי״, אֶלָּא כּוּלְּהוּ ״בִּשְׁבִיל אַבָּא״.

The Sages taught: One honors his father in his life and honors him in his death. How does he honor him in his life? One who goes to a place on the command of his father should not say to the people to whom he has been sent, to hurry them along: Send me on my journey on my own behalf, or: Hurry up on my own behalf, or: Allow me to take leave of this business on my own behalf. Rather, he should say all of the above in the following manner: Act in this manner on Father’s behalf, as a mark of respect for his father.

בְּמוֹתוֹ כֵּיצַד? הָיָה אוֹמֵר דְּבַר שְׁמוּעָה מִפִּיו – לֹא יֹאמַר ״כָּךְ אָמַר אַבָּא״, אֶלָּא ״כָּךְ אָמַר אַבָּא מָרִי הֲרֵינִי כַּפָּרַת מִשְׁכָּבוֹ״. וְהָנֵי מִילֵּי – תּוֹךְ שְׁנֵים עָשָׂר חֹדֶשׁ. מִכָּאן וָאֵילָךְ אוֹמֵר ״זִכְרוֹנוֹ לִבְרָכָה לְחַיֵּי הָעוֹלָם הַבָּא״.

How does he honor him in his death? If he says a matter he heard from his father’s mouth, he should not say: So said Father. Rather, he should say: So said Father, my teacher, may I be an atonement for his resting soul. And this halakha applies within twelve months of his death. From this time onward he says: May his memory be for a blessing, for the life of the World-to-Come.

תָּנוּ רַבָּנַן: חָכָם מְשַׁנֶּה שֵׁם אָבִיו וְשֵׁם רַבּוֹ. תּוּרְגְּמָן אֵינוֹ מְשַׁנֶּה לֹא שֵׁם אָבִיו וְלֹא שֵׁם רַבּוֹ. אֲבוּהּ דְּמַאן? אִילֵימָא אֲבוּהּ דִּמְתוּרְגְּמָן – אַטּוּ תּוּרְגְּמָן לָאו בַּר חִיּוּבָא הוּא?

The Sages taught: A Sage who lectures in public must change the name of his father, i.e., when he quotes his father he should not mention him by name. And similarly, he changes the name of his teacher. The disseminator, who explains the statements of a Sage to the audience, changes neither the name of his father nor the name of his teacher. The Gemara asks: To whose father is this referring? If we say it is referring to the father of the disseminator, whom the Sage mentioned in his lecture, is that to say that the disseminator is not obligated to observe the mitzva of honoring one’s father? How can a disseminator mention his own father by name?

אֶלָּא אֲמַר רָבָא: שֵׁם אָבִיו שֶׁל חָכָם וְשֵׁם רַבּוֹ שֶׁל חָכָם. כִּי הָא דְּמָר בַּר רַב אַשִׁי, כִּי הֲוָה דָּרֵישׁ בְּפִירְקָא, אִיהוּ אֲמַר: אַבָּא מָרִי, וְאָמוֹרֵיהּ אֲמַר: הָכִי אֲמַר רַב אַשִׁי.

Rather, Rava said: This is referring to the name of the Sage’s father and the name of the Sage’s teacher. This is like that which Mar bar Rav Ashi would do, as when he would teach Torah at his regular lecture and would mention a halakha in the name of his father, Rav Ashi, he would say: So said my father, my teacher; and his disseminator would say: So said Rav Ashi. Although a son may not mention his father’s name, the disseminator of his lecture may do so.

תָּנוּ רַבָּנַן: אֵיזֶהוּ מוֹרָא וְאֵיזֶהוּ כִּיבּוּד? מוֹרָא – לֹא עוֹמֵד בִּמְקוֹמוֹ, וְלֹא יוֹשֵׁב בִּמְקוֹמוֹ, וְלֹא סוֹתֵר אֶת דְּבָרָיו, וְלֹא מַכְרִיעוֹ. כִּיבּוּד – מַאֲכִיל וּמַשְׁקֶה, מַלְבִּישׁ וּמְכַסֶּה, מַכְנִיס וּמוֹצִיא.

The Sages taught: What is fear and what is honor? Fear of one’s father includes the following: One may not stand in his father’s fixed place, and may not sit in his place, and may not contradict his statements by expressing an opinion contrary to that of his father, and he may not choose sides when his father argues with someone else. What is considered honor? He gives his father food and drink, dresses and covers him, and brings him in and takes him out for all his household needs.

אִיבַּעֲיָא לְהוּ:

A dilemma was raised before the Sages: