Joodse traditie als permanent leren

207.

learning, the young man is given the seat of honor and the privilege of having the first word. But at a wedding or social gathering, age is given the preference, and the old man is given the seat of honor. If the scholar is a great scholar, and the elderly man is not very old, scholarship is accorded prior consideration; whereas if the old man is very old, while the scholar is not an outstanding scholar, old age is given the chief consideration so long as the old man has some claims to learning. But if the old man is not very old, and the scholar is not profoundly learned, greater consideration is given to old age.

((A Father Must Learn First))

245,2. If a father must himself study and also have his son instructed, and if he cannot afford to do both, then if the two have an equal capacity for learning, the father takes precedence over the son. But if the son is more intelligent and understanding than the father and has a better capacity for learning, it is the son who takes precedence. In this latter case, the father must not completely give up his own study but must study part of the time himself.

((Charity and Education))

249, 16. There is some authority for holding that giving to the synagogue is a more important duty than giving in charity; but the charity of supporting poor boys in the study of the Torah or of giving to the needy sick is more important than the maintenance of a synagogue. 253, 11. A needy scholar should be given aid in a manner befitting his dignity. If he is unwilling to accept direct aid, he should be supplied with goods which have been bought cheaply, so that he can resell them profitably. But if he understands business, he should be given a loan to set him up in business.

259,2. Charity funds which have been given for a synagogue or a cemetery may be diverted by the community for the needs of a House of Learning or a school, even against the will of the donors. But the funds of a school may not be diverted to the use of a synagogue.

This is only so when the trustees of the charity funds fear that the needs of the school will not be met. But where the community supports the school adequately, and if, when school funds are diverted to the synagogue the community will make up the difference