Question: What is the significance of 'Rashai', implying that there is an Isur?

Answer #1: It is speaking about people who are employed to work for others, in which case, the Lashon 'Rashai' is applicable.

Answer #2: It is possible to interpret 'Resha'im' as 'Chayavim' ...

Precedent: Like we find in the Mishnah in Perek ha'Makdish Sadeihu (Erchin, Daf 28b) 'How much a person want to give to purchase this ox as an Olah - even though he is not 'Rashai' - meaning even though he is not Chayav.

Answer #2 (cont.): In that case, it can even be speaking about a person who is working for himself (See Masores ha'Shas).

Explanation #1: Rashi explains that this a Lashon of 'a fifth of the Seifer'.

Explanation #2: Others however, explain that like the Torah, Tehilim comprises five Sefarim ...

Explanation #2 (cont.): "Ashrei ha'Ish" (Tehilim, 1), '"ka'Ayal Ta'arog al Afikei Mayim" (Ibid. 42), "Ach Tov le'Yisrael" (Ibid. 73), 'Tefilah le'Moshe" (Ibid. 90) and 'Yomru Ge'ulei Hash-m" (Ibid. 107) ...

Explanation #2 (cont.): Each of which ends concludes with the word "Amen", except for the last one, which is the conclusion of Tehilim.

Implied Question: He did not need to say 'bahen' (in them), since the same would apply if he would have been engrossed in any other Divrei Totah ...

Answer: And he said it based on the Pasuk in Tehilim (25) "Sod Hash-m li'Yere'av" - because it was revealed to him that that is what he was studying) ...

Precedent: As it says in Bereishis Rabah (33) 'It will come on me if I was looking in Seifer Tehilim ... (Tosfos Yeshanim).

Question: Then why was Rava angry above (on Daf 32b)? Perhaps they (his Talmidim) stood up for him in the morning and in the evening without him having been aware of it? ...

Answer: The current Din is confined to Talmidim who reside in the Rav's house, who presumably stood up in the morning and evening ...

Answer (cont.): But other Talmidim are Chayav to stand up even a hundred times a day, in case people spot them and suspect them ...

Answer (cont.): And even those who reside in the Rav's house are obligated to rise, in the event that new people arrive.

Question: Does this mean that all those mentioned above did not rise morning and evening.)

Answer: 'Eino Rashai' means that he is not obligated to rise - as Tosfos explained earlier (at the beginning of Amud Alef)] Tosfos Yeshanim.

Explanation #1: Rashi explains that by weights, the Torah writes (in Devarim 25) "You shall have complete and righteous weights".

Question: Nowhere do we find however, any mention of 'fear' in the Torah in connection with them?

Alternative Text: Some commentaries have the text 'Michsholos' (stumbling-blocks) - by which the Torah writes (in Vayikra 19) "And before a blind man do not place a stumbling-block , and you shall fear ... ".

Question: In that case, why does the Gemara answer that 'He learns a Gezeirah-Shavah "P'nei" "P'nei", seeing as by Michshol itself, the Torah writes "Lif'nei Iver Lo Sitein Michshol"?

Answer: They are not comparable, since with regard to standing before a Zaken (specifically) the concept of fearing Hash-m is applicable, as the Gemara explains in Bava Kama (Daf 41b) "Es Hash-m Elokecha Tiyra", 'to include Talmidei-Chachamim'.

Answer to original Question: R. Yitzchak explains that we do, in fact, find 'fear' mentioned in connection with Mishkolos - as the Medresh (Tanchuma 491) explains regarding the Pasuk - "Zachor es asher Asah l'cha Amalek ... ve'Atah Ayef ve'Yage'a, ve'Lo Yarei Elokim" - that is because of weights ...

Reason: Because it is on account of this sin (i.e. weights & measures) that Amalek came, since, it is following the Parshah of weights, in Ki Seitzei, that the Torah writes "Remember what Amalek did to you!" ...

Support: And that is what the Pasuk writes in Mishlei (11) "Deceitful scales are the abomination of Hash-m; a perfect weight is His desire", after which it writes "When a wilful sin comes, there comes shame" - in other words because of this sin, came the evil and the shame of Amalek