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MICHAEL ROSEN

that according to both[e.g., Rashi and the Talmud ] the commandment is only in regard to a scholar. Onkelos understands the verse in Leviticus to mean: “In front of one who is learned in Torah you rise and you shall revere the face of an elder.” It therefore appears that he also is of this opinion.

In spite of all these rulings, it is apparent from the Talmud that this ruling is not the Halakhah . The Talmudic sages quote Issi b. Yehudah, who said that the verse in Leviticus encompasses all elderly[and not just scholars]. And R. Yohanan stated that the Halakhah is according to the opinion of Issi b. Yehudah:“And therefore it is commanded that all elderly[people be given respect], even the ashmai, e.g., one who is a boor.” The verse then goes on to repeat itself and commands that[respect be shown] to the elder, e.g., one who acquired wisdom, even if he is young and a scholar.

And it seems plausible that this is the opinion of Onkelos, but he translates the concept of young and a scholar in the word seivah and elder in the word zaken. For the[concept of wisdom is] revealed in the word seivah, which encompasses all the wisdoms, whether it be wisdom in Torah or wisdom of the days[e.g., wisdom acquired by living many years].”

Nahmanides clearly makes the case that the Halakhah as stated in the Talmud follows the view of Issi. In characteristic rabbinic fashion he tries to reconcile the opinion of Onkelos with the Halakhah so as not to have Onkelos and the Halakhah at odds with one another.