רַבִּי אֶלְעָזָר בֶּן שַׁמּוּעַ אוֹמֵר, יְהִי כְבוֹד תַּלְמִידְךָ חָבִיב עָלֶיךָ כְּשֶׁלְּךָ, וּכְבוֹד חֲבֵרְךָ כְּמוֹרָא רַבְּךָ, וּמוֹרָא רַבְּךָ כְּמוֹרָא שָׁמָיִם:
R. Elazar ben Shamua diz: Que a honra de seu discípulo seja tão amada por você quanto a sua. [Pois assim encontramos com Moisés. Ele disse a Josué, seu discípulo (Êxodo 17: 9) "Escolha homens para nós", tornando-o (Josué) equivalente a si mesmo "], e a honra de seu companheiro como o medo de seu mestre [Arão dizendo a Moisés ( Números 12:11): “Orai, meu mestre.” Embora ele (Arão) fosse seu irmão mais velho (de Moisés), ele o chamou de “meu mestre”], e o medo de seu professor como o medo do Céu, [Josué dizendo a Moisés (Ibid. 11:28): "Meu mestre, Moisés, 'acabe com eles' (do mundo.)" Desde que se rebelaram contra você, é como se se rebelassem contra o Santo Bendito seja Ele e eles merecem ser destruídos.]
Shenei Luchot HaBerit
בחר לנו אנשים. Rashi sees in the word לנו proof that Moses equated Joshua with himself in this task. The Rabbis deduced from this a rule that a teacher should always be as concerned with the honour of his student as with his own. The honour of someone of equal status to oneself, however, should be placed on a par with the honour of one's teacher. The source for this is found in Numbers 12,11 where Aaron, Moses' older brother, addresses him with the words: בי אדוני, "Please my lord!" The honour of one's teacher should be treated as equivalent to the honour of G–d Himself. We derive this from Numbers 11,28 where Joshua pleads with Moses to kill Eldod and Meydod for prophesying the death of Moses. The words used are: אדוני משה כלאם. Joshua felt that insubordination against his teacher Moses deserved the same penalty as insubordination against G–d Himself. We can now understand why we are taught in Avot 4,1: "Who is truly honoured? He who honours G–d's creatures."
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