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I very often see ZL applied to a talmid Chochom and AH applied to a wife of a talmid chochom.
what are the guidelines here?
1) kavod haver ve ishto are the same – R Nahman had to throw in geese in the court room so that he could stand in front of a wife of a chaver. Maybe because common people would not understand this kavod
2) While surely, there were amoraim whose wives were not to their level, presumable many of the wives are tzidkanyos on their own. Mar Ukva’s wife is shown to be more of a tzadekes than him when they in the tanur not to embarrass the recipient of their tzedokah.
If the writers have no time for the investigation, maybe as a rule of thumb – if there are children Talmidei Chachomim or the Talmid Chacham was married to the lady for many decades and died old, she surely has zechus of raising banim and treating & feeding her husband right.
the respect granted to the wife of a talmid chacham, rabbi, or a righteous jew in general has nothing to do with her deeds.
its because of ishto k’gufo (the wife’s body is like the husbands body) the implications of this principle is that all the good deeds of the husband automatically replicate into the wife’s “account” by the mere fact that she is married to him.
incidentally the mitzvot that the wife dose don’t go to the husband so its one way.
ע”ה is the standard honorific given to righteous women: רחל אמנו ע”ה.
What exactly is your point?
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