הַלּוֹמֵד מֵחֲבֵרוֹ פֶּרֶק אֶחָד אוֹ הֲלָכָה אַחַת אוֹ פָסוּק אֶחָד אוֹ דִבּוּר אֶחָד אוֹ אֲפִלּוּ אוֹת אַחַת, צָרִיךְ לִנְהוֹג בּוֹ כָבוֹד, שֶׁכֵּן מָצִינוּ בְדָוִד מֶלֶךְ יִשְׂרָאֵל, שֶׁלֹּא לָמַד מֵאֲחִיתֹפֶל אֶלָּא שְׁנֵי דְבָרִים בִּלְבָד, קְרָאוֹ רַבּוֹ אַלּוּפוֹ וּמְיֻדָּעוֹ, שֶׁנֶּאֱמַר (תהלים נה) וְאַתָּה אֱנוֹשׁ כְּעֶרְכִּי אַלּוּפִי וּמְיֻדָּעִי. וַהֲלֹא דְבָרִים קַל וָחֹמֶר, וּמַה דָּוִד מֶלֶךְ יִשְׂרָאֵל, שֶׁלֹּא לָמַד מֵאֲחִיתֹפֶל אֶלָּא שְׁנֵי דְבָרִים בִּלְבַד קְרָאוֹ רַבּוֹ אַלּוּפוֹ וּמְיֻדָּעוֹ, הַלּוֹמֵד מֵחֲבֵרוֹ פֶּרֶק אֶחָד אוֹ הֲלָכָה אַחַת אוֹ פָסוּק אֶחָד אוֹ דִבּוּר אֶחָד אוֹ אֲפִלּוּ אוֹת אַחַת, עַל אַחַת כַּמָּה וְכַמָּה שֶׁצָּרִיךְ לִנְהוֹג בּוֹ כָבוֹד. וְאֵין כָּבוֹד אֶלָּא תוֹרָה, שֶׁנֶּאֱמַר (משלי ג) כָּבוֹד חֲכָמִים יִנְחָלוּ, (משלי כח) וּתְמִימִים יִנְחֲלוּ טוֹב, וְאֵין טוֹב אֶלָּא תוֹרָה, שֶׁנֶּאֱמַר (משלי ד) כִּי לֶקַח טוֹב נָתַתִּי לָכֶם תּוֹרָתִי אַל תַּעֲזֹבוּ:
Se uno impara dal suo amico un capitolo o una halachah o un verso o una parola o persino una lettera, deve rendergli onore. Perché troviamo così con Davide, re d'Israele, che apprese da Achitofel solo due cose e lo chiamò il suo padrone, il suo maestro e il suo precettore, come è scritto (Salmi 55:14): "E tu (Achitofel), un uomo di mio rispetto, il mio insegnante e il mio precettore. " Ora questo non segue a fortiori, vale a dire: se David, re di Israele, che imparò da Achitofel solo due cose da solo, lo chiamò il suo maestro, il suo insegnante e il suo precettore—poi uno che impara dal suo amico un capitolo o un'halachah o un versetto o persino una lettera, quanto più dovrebbe onorarlo! E non c'è altro onore se non la Torà, come è scritto (Proverbi 3:35): "Il saggio eredita l'onore" e (Ibid 28:10): "E il perfetto (nella Torà) erediterà il bene", e c'è non "buono" ma Torah, vale a dire. (Ibid. 4: 2): "Per una buona acquisizione ti ho dato— non abbandonare la mia Torah ".
Shemirat HaLashon
And through it [Torah study] one merits the world to come, as Chazal have said (Peah 1:1): “These are the things … and Torah study over and against all.” And Chazal have said (Bava Metzia 85b): “That which is written (Iyyov 3:19): ‘The small and the great are there [in the next world], and the servant free of his master.’ Do we not know that the small and the great are there? — [The intent is] rather, that all who make themselves small for Torah in this world are made great in the world to come, and all who make themselves servants for Torah in this world are made free men in the world to come.” And in Avoth 6:3: “There is no honor but Torah, as it is written (Mishlei 3:35): ‘The wise will inherit honor.’ Do not desire more honor than your learning and do not lust for the table of kings. For your table [in the world to come] is greater than their table in this world, and your crown is greater than their crown, etc.” And in Sanhedrin 100a: “All who blacken their faces in Torah study in this world, the Holy One Blessed be He brightens them in the world to come, as it is written (Song of Songs 5:15): ‘His countenance is as Levanon, choice as the cedars.’” And, similarly, in Midrash Rabbah: “R. Yehudah interpreted the verse as relating to Torah scholars. One verse states (Ibid. 11) ‘black as a raven,’ and another (Nachum 2:5): ‘Their appearance is like flames, they flash like lightning.’ These are the Torah scholars, who look ungainly and black in this world but whose appearance is flamelike in the next world.” R. Tanchum ben Chanilai said: ‘All who starve themselves for words of Torah in this world, the Holy One Blessed be He sates them in the world to come, as it is written (Psalms 36:9): ‘They will be sated with the fatness of Your house.’”
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Mesilat Yesharim
True honor is nothing but true knowledge of the Torah. And likewise our sages of blessed memory said "there is no honor but Torah as is stated (Proverbs 3:35) 'The sages shall inherit honor'" (Pirkei Avot 6:3).
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