| A Message from the Kalever Rebbe | |
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| Honoring Rabbis protects our children from today's trials | |
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 | Reb Shimon Sofer Rav of Kraków |
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| The children struggled within her, and she said, 'If so, why am I thus?' And she went to seek out Hashem... (Breishis 25:22) | |
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| Mocking, disrespecting and undermining teachers, is one of the most destructive sins that directly jeopardizes any Jewish community. For, the strength of a Jewish community and its ability to adhere to Torah and mitzvos, depends on the community's respect for the Rabbi and his authority. | |
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| When that honor is diminished, people stop listening to the Rabbi and this can lead these people to eventually throw off the yoke of Heaven, abandoning a life of Torah and mitzvos. | |
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| This is particularly damaging to children who are raised in such an atmosphere. | |
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| Due to the severity of this sin, the Yetzer Harah exerts enormous effort to ensure that Jews disrespect their leaders, rabbis and Torah scholars. If someone succumbs to this and they don't respect their rabbis or teachers, they will cease listening to all of the safeguards and protective measures that the great Torah scholars and tzaddikim have instituted throughout the generations. These are leaders whom Hashem Himself plants in every generation to stand in the breach and guard the vineyard of Hashem, the Jewish people and their spiritual well-being. | |
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| We have seen this in every era: | |
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| In communities where the rabbis were held in contempt, Judaism collapsed and heresy flourished. | |
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| We have likewise seen prominent Jews in respected communities, who belittle their rabbis, only to watch their children drift far from a life of Torah and mitzvos. | |
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| In the towns of Poland toward the end of the 1700s, the state of Yiddishkeit was in steep decline. The maskilim were taking hold and had already succeeded in influencing people to demean rabbinic authority. They even circulated a Yiddish rhyme that went, "Ruv–shtruf" ("A rabbi is a punishment"). And whenever someone proposed giving the rabbi a respectable salary, the community members would shout, "Why should he be able to afford delicacies like cream? Isn't sour milk good enough for him?!" | |
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| This continued until R' Shimon Sofer took a position as the Rabbi in Krakow. He restored kavod ha-rabbanus, respect for the rabbinate, to its rightful place, and the entire surrounding region experienced a remarkable renewal of Torah observance. This was the direct result of the community, once again, treating their rabbi with respect, honor and admiration. | |
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| Torah scholars and rabbis spend years engrossed in studying the details of Torah and halacha. They are akin to expert physicians. Like physicians who know more about the medical well being of someone as a result of their schooling, Torah scholars understand, through their Torah knowledge, the spiritual health of their generation. | |
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| Therefore, Hashem commanded us to follow their guidance, which is daas Torah, as it says (Devarim 17:11), "According to the Torah that they teach you and the judgment they tell you—shall you do. You may not turn aside from what they tell you, right or left." | |
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| Just as one follows the advice and instructions of a doctor, so too, one must follow the guidance of these spiritual physicians for the health of the soul. Only when they are honored and heeded can they heal the spiritual illnesses of the generation, and only then will the children of that generation walk in the proper path and live lives of Torah and mitzvos. | |
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| But when, Heaven forbid, rabbis and Torah scholars are not honored, and their true worth is not recognized, they no longer possess the ability to influence and fulfill their mission. | |
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| The Destruction of Not Listening | |
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| Chazal taught (Shabbos 119b) that, "Jerusalem was destroyed only because its people disgraced Torah scholars, as it says (Divrei HaYamim II, 36:16), 'They mocked the messengers of G-d, despised His words, and scoffed at His prophets, until the wrath of Hashem rose against His people—until there was no remedy.' What does 'until there was no remedy' mean? Rav Yehudah said in the name of Rav, 'Anyone who disgraces Torah scholars—there is no cure for his wound.'" | |
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| The seforim explain, that when people belittle and degrade their rabbinic leaders, the sages lose the ability to admonish them or bring them back to the right path through words of encouragement and guidance. The people refuse to listen, reject rebuke, and refuse to accept the authority of those who guide them. | |
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| This was the cause of the Churban, the destruction of the Beis HaMikdash, and the subsequent galus, exile. The people would not heed the moral rebuke of the prophets of the generation and therefore did not correct their wayward behaviors. | |
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| This is the meaning of the statement, "One who disgraces a Torah scholar has no cure for his wound"—specifically for the illness of the soul. For disrespect makes a person unwilling to accept rebuke, and without listening to the words that refine the heart, there can be no healing. | |
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| A story told about Rav Shlomo Zalman Auerbach illustrates this point. | |
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| A certain talmid chacham once asked him, "Why is it that I, a learned man, cannot seem to raise my children properly, while my neighbor—who is a simple, unlearned man—succeeds in raising fine children?" | |
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| Rav Shlomo Zalman, who knew both families well, answered: | |
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| "At your Shabbos table, you speak negatively about this rabbi and that rabbi, dismissing and disrespecting all of them. Your children hear this and conclude that Torah learning and rabbanim have no real value. Naturally, they don't listen to their guidance, don't respect the protective spiritual fences they establish, and ultimately drift from the proper path. | |
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| "But your neighbor, honors, admires and respects Torah scholars. He speaks highly of them, and his children sense this honor and therefore wish to follow in their ways." | |
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| With this, we can understand the Torah's description here of Rivkah. | |
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| The pasuk (above) said, "The children struggled within her..." When she passed by the yeshivos of Shem and Ever, Yaakov pushed to emerge; when she passed places of idolatry, Esav pushed to emerge. | |
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| She therefore said, "If so"—if the power of the Yezter Harah is so great that it can pull even the child of a tzaddik toward idolatry—"why am I thus?" Meaning, how can I rely on myself alone to educate and protect this child from such a powerful Yetzer Harah? | |
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| The pasuk continues and says, "And she went to seek Hashem.." She went to understand the words "es Hashem" as Chazal teach (Bava Kama 41b), "'Es Hashem Elokecha tira'—'Fear Hashem your G-d' (Devarim 6:13) — this comes to include [to fear] the Torah scholars." | |
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| When parents strengthen themselves in fear of and reverence for Torah scholars, follow their guidance, and adhere to the fences and safeguards that the gedolei ha-dor establish according to the Torah, this is the greatest practical hishtadlus and effort that parents can do, to ensure that their children will be protected from the trials of the generation, and walk in the straight and good path, a life filled with Torah and mitzvos. | |
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