THE ETHICS OF AGING
stringent than a mitzvah. It would seem that R. Cohen means to empower pious individuals to arrive at their own decisions on the practical implementation of Leviticus 19:32, always taking into consideration the various points of view set out in this paper.
Notes
Shulhan Arukh, Yored Deah 240:3,
2. For the conduct that leads to longevity, cf. Proverbs 3:1-2, 13-16; 10:27; Deuteronomy 6:20; 11:8-9, 18-21.
3. According to Sifrei Numbers 92, enlarging on Numbers 11:16, whenever in Scripture z’kenim(elders) are mentioned, God accords them honor. The tests cited to prove this assertion are Exodus 3:16; 24:1, 14; Leviticus 9:1. Moreover, R. Simeon b. Yohai is quoted as asking:“How do we know that in the Time-to-Come God will again pay honor to the elders?” By reference to Isaiah 24:23:“Then the moon shall be confounded and the sun ashamed, for the Lord of hosts will reign in Mount Zion, and in Jerusalem , and before His elders shall be Glory.” On this passage, R. Isracl ibn Al-Nakawa points out(Menorat Hamaior, edited by H. G. Enelow, Chap. 20, Gate 2, Vol. 4, p. 415) that here Isaiah makes no reference to God ’s angels or to His prophets, but only to His elders, as testimony to His overwhelming esteem for them.
3 Aarib Wildavsky, The Nursing Father: Moses as a Political Leader(University of Alabama Press, 1984), p. 12.
Avot 5:24.
7. Moses of Coucy (first half of the thirteenth century) classifies the commandment in the same fashion in Sefer Mitzvot Gadol, 13, of the positive commandments. Cf. also Sefer Hainuh by Aaron Halevi of Barcelona(end of the thirteenth century), 57.
8. Cf. Levush,'Ateret Zahav, Hill. Kevod Rabbo Vetalmid Chakham, W 244:1.8. Sifra, Ibid. Kid., Ibid.
Hil. Kevod Talmid Hakham 244:3.
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