Mr. Kimmel worked in an office adjacent to Rabbi Dayan’s beis din. The large glass window of his office faced the sidewalk, and often he would see Rabbi Dayan pass by. Whenever Mr. Kimmel spotted him passing, he would quickly rise from his chair and wave courteously to Rabbi Dayan, who would smile and nod in response.
One morning, Mr. Kimmel was in the middle of an appointment with Rabbi Spitz, when he noticed Rabbi Dayan approaching. “Excuse me a moment,” he apologized, rising quickly to wave to Rabbi Dayan.
Rabbi Spitz, whose back faced the window, was somewhat startled by the interruption. He turned curiously, but Rabbi Dayan had already passed.
“What was that all about?” Rabbi Spitz asked.
“Rabbi Dayan’s beis din is adjacent to my office,” Mr. Kimmel explained. “Over the years, I have learned much from him, so I stand up when he passes, as appropriate for a talmid chacham.”
“It is highly commendable that you honor talmidei chachamim,” Rabbi Spitz acknowledged. “However, I question whether that is appropriate here…”
“What do you mean?” asked Mr. Kimmel.
“You are in the middle of work,” replied Rabbi Spitz. “I assume that Rabbi Dayan also taught you the importance of having a good work ethic and not wasting time as an employee.”
“Certainly,” replied Mr. Kimmel.
“Did you ever ask Rabbi Dayan whether you can stand up for him while at work?” asked Rabbi Spitz.
“No, I didn’t,” answered Mr. Kimmel, “but he never objected. He even responds when he notices me. What difference do a few seconds make?!”
“I suggest that you consult him,” insisted Rabbi Spitz.
The conversation lingered in Mr. Kimmel’s mind. After work, he called Rabbi Dayan and asked:
“Can I stop and stand up before you while I’m at work?”
“The Gemara (Kiddushin 33a) teaches that a person who is working is not required to interrupt his work and incur a loss in order to stand up before a talmid chacham,” replied Rabbi Dayan. “Moreover, a person who is an employee of others is not allowed to do so (Y.D. 244:5).
Knesses Hagedolah (Hagahos Hatur Y.D. 244:8) states that a worker is not required to stand even before his rav muvhak (primary rebbe). Arba’a Turei Even (Rokeah) (Hil. Talmud Torah 6:2) distinguishes, though, between ordinary hiddur of any Torah scholar and the stronger requirement of mora (reverence) towards one’s rav muvhak. Similarly, Chazon Ish (Y.D. 149:4) writes that this exemption does not apply to one’s parents, where the requirement of honor entails even the expense of missing work. (Nowadays, though, many rabbonim and parents forego the requirement that disciples or children stand before them.)
Yet while Chazal restricted workers from standing before Torah scholars, the Mishna (Bikkurim 3:3) describes that when a procession of people bringing bikkurim would enter Yerushalayim, all the workers would stand and greet them: “Our brethren, people of [so-and-so place], welcome in peace!”
The Gemara (ibid.) provides two explanations for this difference. First, it highlights how cherished those doing a mitzvah at its proper time are. Second, we do not want to discourage them in future years by ignoring them. Talmud Yerushalmi (Bikkurim 3:3), alternatively, explains that bikkurim is only occasional. Rambam, in his commentary to the Mishna, suggests that the honor of a group bringing bikkurim is different than that of an individual.
Returning to our question, Chazal restricted interrupting work to honor a Torah scholar and stressed the importance of work ethic towards an employer, which includes the obligation not to waste time (C.M. 337:20).
Chazal even established that employees should abbreviate bentching, so as to avoid taking the employer’s time unnecessarily. Nonetheless, Shulchan Aruch rules that employees should bentch the full Birkat HaMazon, since people (i.e., employers) are not particular about this nowadays (O.C. 191:1-2).
“Today, when one is working alone, I presume that employers are also not particular about him standing momentarily before a Torah scholar, provided it does not disturb the flow of work,” concluded Rabbi Dayan. “However, in the middle of an appointment, when standing could adversely interrupt the conversation, you should not stand up.”
Verdict: Chazal exempted a worker, especially an employee, from standing before a Torah scholar. Even so, they required workers to stand before a procession of people bringing bikkurim, which stresses the importance of respecting those involved in doing a mitzvah at its proper time. Presumably, nowadays employees are not particular about momentary standing, but an employee should not stand if it would disturb his work or interrupt an appointment he is holding.