“…Beware of ascending the mountain or touching its edge; whoever touches the mountain shall surely be put to death” (Shemos 19:12)
The Chofetz Chaim notes that although Har Sinai does not have feelings, it is nevertheless deemed to be very holy, to the extent that Klal Yisrael were explicitly warned not to touch even its edge – all because the Torah was given on it. How much more so do we have to be heedful of the honor of a talmid chacham who is knowledgeable, has feelings, and learns the Torah.
The Chofetz Chaim strongly advocated for the honor and respect of Torah and the defense of its scholars. In fact, he was moser nefesh to ensure the esteem and integrity of R’ Chaim Ozer from Vilna, when opposing voices rose up against him. The Chofetz Chaim spent a number of weeks in Vilna speaking to the prominent and influential leaders of the community to rally their support. The Chofetz Chaim charged that it was the obligation of each and every individual to do everything within his power to ensure kavod haTorah, even if one had to endure humiliation and shame.
The Talmud (Shabbos 119b) states that there is no remedy for “all” who disparage talmidei chachamim. Rabbeinu Yosef Chaim, the Ben Ish Chai, asks, “What does the word ‘all’ come to include?” He explains that the statement is expanded to encompass those who even imply detraction or denigration of a talmid chacham. The Ben Ish Chai speaks of a shliach tzibbur for Shacharis in a shul where talmidei chachamim were present. When he recited the words (after Pitum HaKetores), “Torah scholars increase peace in the world,” he intoned the passage with wonderment. His body language suggested that nowhere in the world would anyone agree with that statement. The Rav of the city discerned that the individual had intended to disparage Torah scholars, and he placed him under niduy (rabbinic excommunication).
R’ Akiva (Pesachim 22b) interprets the Torah commandment (Devarim 6:13), “You shall fear Hashem,” to include the fear of Torah scholars as well. The Klausenberger Rebbe adds in his Sefer Shefa Chaim that R’ Akiva expounded that one who wants to merit true yiras Shamayim must first have fear of Torah scholars. If he doesn’t, writes the Klausenberger Rebbe, then he will not respect the talmid chacham and will ultimately rebel against his Creator.
The Rambam (Tumas Tzora’as, Chapter 16) states similarly that those who speak negatively of the righteous, then become accustomed to speak against the prophets, and eventually end up denying the existence of Hashem.
The Talmud (Nedarim 50b) gives a daunting account of a woman who came before Rav Yehuda’s beis din and was found guilty in the judgment of her case. She said to him: Would Shmuel, your teacher, have ruled this way? Rav Yehuda asked whether she had known him, and the woman responded in the affirmative, describing him in a very disparaging manner. Rav Yehuda placed her under niduy and she soon died an unnatural death.
The Talmud (Shabbos 119b) tells us that Yerushalayim was destroyed because the people of that generation disparaged its Torah scholars. As long as the simple people respected the talmidei chachamim and revered them, they were granted special Divine assistance to be able to fulfill the Torah properly. However, when they denigrated the talmidei chachamim in their midst, the unique Divine providence they had merited was removed, and they strayed, committing egregious transgressions which resulted in the destruction of the Holy Temple.
Rashi, citing the Mechilta, tells us that only one-fifth of the Jewish people left Egypt; four-fifths died in Egypt during the three days of Darkness. Rashi does not explain, though, who these people were and why they died. The Chasam Sofer, however, offers a fascinating explanation.
Everyone knows that during the Plague of Darkness, the Egyptians were immobilized, remaining fixed in whatever position they had been in before the darkness struck. If the person was standing, he was unable to sit down; if his hand was up in the air, he could not bring it down. Instead of appreciating the miracles that were unfolding before them, there were those Jews who felt there was no need to wait for the redemption that Moshe Rabbeinu had promised. Here was their opportunity to take the future into their own hands. They could kill the helpless Egyptians and take their valuables and treasures immediately. Their challenge was to trust in their leader – they are our Torah scholars and talmidei chachamim – and they failed. They believed they could be the masters of their own destiny and thus demonstrated that they were not worthy of leaving Egypt.
In our generation, our challenge is to follow the words of our Torah Sages and Torah leaders, even when, in our opinion, their ruling, i.e. daas Torah, differs from what we think is more reasonable.
HaGaon R’ Yitzchok Hutner, the rosh yeshiva of Yeshivas Rabbeinu Chaim Berlin, spoke of the significant obligation to honor our Torah Sages. He noted that in the Mishnah Torah, the Rambam introduces the law of Torah study as comprising two distinct mitzvos – one to study Torah and the second to honor those who study Torah.
The great R’ Meir Abuchatzeira related that Baba Sali was once invited to a public seudah, attended by many distinguished individuals, that had been organized in his honor in Algiers. An individual who had imbibed a little too much rose up from his seat and, in a loud voice, began to speak disparagingly of one of the tzaddikim who was present.
Baba Sali started to tremble when he heard this. He quickly finished his meal, recited the Birchas HaMazon and hurried out of the room. When he reached the door, he said the following: “I doubt whether a house like this – where they mock a tzaddik – will be able to stand.” Approximately three months later, people in the street shuddered, as the house quaked and slowly crumbled to the ground.