However, the fact that the Torah declares the proper child-to-parent relationship to be a Divine precept lends it a new character.
[Note the expression of Deut. 5:16: "Honor your father and your mother as the L-rd your G-d has commanded you." Cf. Hamek Davar, ad loc., and Aruch Hashulchan, Yoreh Deah, 240:2f.]
The fact that "to honor" and "to revere" parents are Mitzvos of the Torah, impresses upon these precepts a stamp of absoluteness and makes of them independent principles.
It no longer matters whether some individual or collective reason agrees with this notion or whether a particular society may have a different standard of ethics and code of morality. In the context of the Torah-tradition it is inconceivable that there be a "calculated and well-reasoned attitude" as that of ancient Sparta to dispose of parents that have become "useless", or a liability, due to old age or infirmity.
The absolute character of the Mitzvos to honor and revere parents makes filial duties independent of exterior conditions. Filial duties and obligations remain intact even where there is no debt to be paid, e g. where parents have failed or refused to perform their responsibilities towards their children.
Indeed, the Torah's absolute precepts remain in force even in relation to parents who may have forsaken the Torah [Hilchos Mamrim 5:12ff., and 6:11; Shulchan Aruch, ibid., 240:18. Note commentaries ad loc.].
Thus it is seen that filial duties are not to be looked upon as mere logical consequence and proportionate outgrowth of the exercise of parental duties. There is a more profound significance attached to these precepts of the Torah.
