R' Avraham Shub, ah"s, told me, that the Divrei Yechezkiel from Shinov, zt"l, once spent Shabbos in Sigut. During Shaleh Sheudos, the Yitav Lev zt"l from Sigut asked the Tzadik to share a Torah insight. The Rebbe answered, "I can only say what the Heavens have told me."
"Then share what they have told you in the Heavens," replied the Yitav Lev.
The Divrei Yechezkiel then said: "It is written (Moed Katan 17a regarding the pasuk in Malachi 2:7) that if one's Rav appears like Hashem's angels, seek Torah from his mouth. A Rav is compared to an angel when he says and does only what the Heavens tell him, as do the angels. This explains the pasuk (Bamidbar 30:2) that says, Moshe spoke to the heads of the tribes of the children of Israel, saying: This is the thing the Lord has commanded. Meaning, Moshe was teaching the Jewish people that what the heads of the tribes were saying was "This is the thing the Lord has commanded..."
When the Shivoer finished sharing this thought, the Yitav Lev responded, "This is indeed an insight that the Heavens have told you so that you may share it."
The Shinover was teaching a fundamental lesson that is applicable to every Jew. Whenever a Rav is speaking, you cannot contemplate its validity. Rather, you must know that the words of the sages and the Jewish leaders in every generation come directly from the Heavens. They are Divinely given the ability to know exactly what they need to say to each Jew they meet.
It is almost like the power of prophecy. As Chazal taught (Bava Basra 12a) that once the Beis HaMikdash was destroyed the ability to have prophecies was taken from the prophets and given to the sages.
Today's challenges
Believing faithfully that the words of the Sages are Divine and Heavenly guided, is truly tested when a Rav asks a person to accept upon himself something that is difficult to do. The strength of his faith will determine if he tries his utmost to listen to the Rav's guidance and request.
However, this faith is vehemently challenged by the Yetzer Harah. He tries to convince you to believe any disparaging remarks you hear about the Jewish leaders. He wants you to listen to the detractors, who are motivated by their haughtiness and pride, who claim that these leaders are living in a fantasy world. Their thoughts and opinions are outdated and merely the whisper of a previous generation.
Naturally, when someone hears these sorts of remarks, they start to doubt the validity of the rabbis and leaders. Their faith begins to waver. Then, when he faces a challenge, when it becomes difficult to adhere to the guidance he has received from his Rav, he does not try his best to completely follow that advice.
Once it is revealed that his faith was weak, then will also not merit the blessings provided by the rabbis and leaders. Instead of owning his shortcomings, he blames the Rav.
Everyone Needs a Rav
The Mishna in Pirkei Avos teaches (1:16), Assume for yourself a Rav; stay away from doubt... After a person connects to a Rav, he needs to remove any influences that might impact his faith in the Rav; he must distance himself from any influences that might cause him to doubt his Rav and, therefore, not follow is guidance and advice to the best of his ability.
The Yetzer Harah wants you to be curious and interested in any disparaging remarks said about the Rav and the Jewish leaders in general. Even if the Yetzer Harah only can successfully instill these doubts once, the ramifications can be devastating. That one moment of doubt can cause a person to abandon his Rav and choose to live a life without the proper guidance and advice. And, he will continue to deteriorate spiritually.
Everyone needs a Rav, even someone who is a Torah scholar and can learn well on their own. Eventually, they will face their own questions that will need to be measured and examined. However, he cannot possibly be objective or see every aspect of the problem. Therefore, he also must seek the guidance of a Rav to help him arrive at a Torah-based solution.
Not only is his subjectivity a liability, but he also lacks the Divine help given to a Rav who is responsible for an entire community.
Therefore, the Rambam, in explaining this Mishnah, taught that you must appoint a Rav for yourself even if you are wiser and more scholarly than that Rav.
The Damage of Disparaging Remarks
Embarrassing and speaking disarmingly of rabbis and sages, directly damages the power of the faith that can manifest the salvations one seeks. The celestial beings in the Heavens mimic his behavior and they mock the works of the tzaddik that were said for his benefit.
Chazal famously taught (Sanhedrin 90a) that the attributes of Hashem respond measure for measure. The Seforim HaKedoshim (Kedushas Levi in Parshas Nasso and others) relate that the Baal Shem Tov, zt"l, taught that the pasuk says (Tehilim 121:5), Hashem, your shadow... Just as a shadow mimics a person's every move, so too, Hashem imitates a person's behavior.
The pasuk says (Devarim 32:1), Listen, O heavens, and I will speak! And let the earth hear the words of my mouth! Reb Eizik from Ziditchov zt"l, once told to his followers to explain this pasuk: The Heavens listen to the "words" of my tefilah and brachos - when the people on the earth are adhering to the words of my mouth...
The Rav Tuv, zt"l, (Parshas Eikev) relates, that when R' Avraham Chaim from Linsk, zt"l, succeeded his ancestors as Rav, he said, "Even though I am like my father's foot, like the lowly heel in comparison to my saintly predecessors, if you nonetheless heed my words, than you will merit, measure for measure, for the heavens to hear as well my words that I utter when I pray for you. This is alluded to in the pasuk (Devarim 7:12), "And it will be, because (Eikev in Hebrew is a heel) you will heed these ordinances and keep them and perform, that the Lord, your God, will keep for you the covenant and the kindness that He swore to your forefathers". When you listen to someone who is like a "heel", then you will merit that Hashem will keep for you the covenant and the kindness that He swore to your forefathers.
The way to atonement
Before Yom Kippur, on Shabbos Shuva, we read the Haftorah that says (Hoshea 14:3), Take words (Devarim) with you... The word "Devar" can also be used to denote a leader, as it says (Tehilim 47:4), "He (Yadber) shall lead people"... Chazal had a similar usage when they taught (Sanhedrin 8a), "one leader (Daber) for a generation".
Now we can have a different understanding of our pasuk that says: Take "Devarim" with you... Take for yourself "leaders" that can help guide and direct you on the path of Torah and mitzvos. If you do, you will merit, as the pasuk continues, "to return to Hashem".
Therefore, on Yom Kippur, we ask for forgiveness saying, "And for the sin we committed before You by insufficient respect for parents and teachers". Adhering to the words of a Rav and the Jewish leaders is a critical component of teshuva. A person must accept upon themselves going forward to respect and show reverence for rabbinic leaders and follow their guidance.
In the merit of that commitment, we can find atonement, and the prayers of the righteous said on behalf of the entire Jewish nation can be accepted in the Heavens.
Every Jew should merit to be sealed in the Book of Life and have a good, sweet, and blessing-filled year.
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