Latest / Rabbi Moshe Haber - Daily Mussar/Weekly Perasha / Rabbi Moshe Haber Path of the Just Kabod HaTorah: Respect for Torah and its Teachers 11.11.25

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Rabbi Moshe Haber Path of the Just Kabod HaTorah: Respect for Torah and its Teachers 11.11.25 · Rabbi Moshe Haber - Daily Mussar/Weekly Perasha

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  And now he's opening up the Cavura Toda.
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  I told us about first Cavura Toda scrolls where the 375 will
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  read his word, the him I'm rue answer kink.
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  It's the according to a hot back God, a person shouldn't just
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  throw or holy writing or any sort, right, even if it's just
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  says something better on it. How about the levels and the
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  order of how you set up a pile of books, you put the hamashi on
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  top and you put the Nadeem under and these different things that
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  come out under and these different rules on the bottom.
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  Then you could look at it two ways.
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  You could say the hamashi on top, Nadeem, or you can say
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  there works. You go and you analyze and you
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  develop and then you go. Yeah, it tell me a fact that the
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  Gemara is less than it's. Let's spray it down even more.
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  The Gemara is less in the Kivisha of the book and
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  Toshibatab aspect, and Humashe is at the shore.
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  The Gemara is higher in our minds in a sense of the
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  development of our minds and the closer to the realtor that we
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  have to Gemara. So I saved myself over there.
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  These are concepts and rules. The laws of that we have are
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  telling us how important it is to respect to them.
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  And from these laws we learn they are Khasid Yeshua more than
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  Mehlen Khasid learns from these concepts.
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  We'll all see Palim Kahanovic and he develops his own versions
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  of these ideas. This idea he had to be very
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  careful and and very sensitive to the cavort of the Torah
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  books, to our scrolls, how we treat them, how we care about
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  them. We just did over all the books
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  that were breaking and inside Madrash bound them all and it
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  was pretty expensive jog really. They were ripping and his eye
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  Boo is not a program anymore. They get my Oval falling apart.
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  So we did them all because you have to get really respected
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  books. You see all the time as they put
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  the book gear on it. Big air like that.
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  Means that bring it on that take a see dude, they leave it like
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  this Yes it's standing up the voice exactly I've seen that
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  chore. Yes, a lot of alter on the the
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  books like this. They take it.
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  They don't put a flat down there, put anything up out of
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  respect. The cavola chimashima, the
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  cavola, the name Hashem. All right, so this just leads to
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  the idea of cavola toda. Now, I've said this before, the
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  concept of the cavola toda is one of the most important
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  concepts we have. I would say it was to one of the
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  most misused concepts out there, which was every person that says
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  so and so deserves respect and say it's in the name.
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  No, we don't want to get, it's not so much about giving him
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  respect, but you got to get Cavola Toda.
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  And people often use that a little bit the wrong way and
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  they demand respect based on that because so and so
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  represents the to. That might be misrepresentation,
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  but the idea and the theme is very powerful.
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  And that is you give respect to anything that represents the
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  tura, whether it be the book, the scroll, the learning, the
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  rabbi represents the learning, all those things.
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  Put tura on a pedestal. And when you put tura on a
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  pedestal, you make it priority. You know, for example, you have
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  many people not like community. When they see rabbits, they get
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  all excited. When the rabbit walks in the
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  room, they get all jumpy. And that in and of itself may
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  seem a little, maybe even a little bit over childish maybe,
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  but at the same time is a great degree of respect.
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  And that respect opens a door to recognizing, appreciating and
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  valuing the word of the tuna. That's how it goes.
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  The more you respect something, the more you hear, the less you
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  respect, the less you hear what they have to say.
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  And really it builds a world that when you have that respect,
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  Tara becomes #1 and becomes most important.
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  It's word becomes most valuable. And it therefore allows you to
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  actually eventually grow from that Tara because it makes such
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  an impression on you. How does it makes an impression?
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  Because the person, the book, the words all are very
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  impressionable. Someone asked you what does it
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  say about this? And you give them a pursuit,
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  could give them a gemala, something like that.
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  And you know the person is interested to hear what Torah
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  has to say. They therefore take it so much
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  more and it's there for somewhat more powerful to clear a concept
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  drawing. This is how life works.
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  The more people build up the books, the rabbis, the words of
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  Torah, the more they accept it, the more makes an impression on
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  them and the more they therefore live by it.
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  And that's how it go. That's a hasi Uber clause.
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  Another example of respect is where you learn.
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  You don't learn this smelly place.
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  You don't learn a place that's inappropriate.
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  The cleanliness and the purity necessary.
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  If it were to trash a Lola Sopa, I feel it will be rude.
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  You don't have to have thoughts while in the bathroom.
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  You shouldn't have to have thoughts in the bathroom.
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  They will come out to me to not feel right.
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  Respect. The law will be a Daim Shana
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  Nikiyo. You wash your hands, technically
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  speaking, before you learned your tent shouldn't be dirty
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  while you're sitting and learning all these things.
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  Hing to an idea of respect and respect makes builds A pedestal
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  and the pedestal therefore gives an impression over to you.
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  And that's ultimately the goal. Our rabbis we talk a lot about
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  it would warn us a lot about the regarding those who study to
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  that same idea. He named me Kakatu.
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  We have the basuk and pass a Vatakun stand up in front of the
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  elderly by a doctor as I can and give respected as I can and we
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  know what it means even it means I can't means the wise old man.
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  From here we learn Nicole Minet cavort any sort of honor.
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  She have Charla Sotla handy able to give over to these rabbis,
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  should we? Vadel al Hasid al Hasid, Chaseo
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  al Hasid needs to make sure to give over respect to rabbis.
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  And this has to be out of the scene.
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  All right. Now, how does this play out in
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  life? Plays out in a million and a
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  half ways. You see rabbis all the time.
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  You hear to it all the time. You give it respect.
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  I was walking down a block on Shabbat afternoon and I
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  overheard a man tell his nephew or son.
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  I couldn't tell if and he says, you know, you don't talk about
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  Avena that way. He said, why?
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  I heard him say something like, why are you so upset?
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  He's you don't talk about Avena that way.
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  You make fun of Avena. I'm not interested.
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  Something like that. And then they're both regular.
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  That's why they're both regular mainstream thing.
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  And I had a certain sense of appreciation when I heard that.
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  I said that's an it's a mindset that says, what's so bad about
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  criticizing Avener? If you have something that's
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  critical, what's so bad? What's such an issue?
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  Is nothing really wrong to analyze, debate, develop?
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  We like their mind. We don't like we none of us like
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  the sheep head. We don't like just take your,
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  you know, just take everything here.
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  But the issue is the more you criticize talking about a great
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  person, obviously one of the greatest ever lived, the less
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  you have the ability to then learn from him because the more
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  you make him human. There's this really double edged
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  sword. On the one hand, if you make
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  these people not human, you can't learn a thing from them,
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  right? If I make Al Vahara Vina to you
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  like a malach, like an Angel, and he's above our heads, he's
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  above our mind, he doesn't relate to us, we don't learn
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  from him at all. And we don't know speakers ever
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  make these people at least affected speakers don't make
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  these greats as if they're angels, because if you do, you
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  can't learn from it. On the other hand, if you make
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  them human, you downplay him. Then if I see him as a flawed
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  human being, then he has things that he does wrong.
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  I have things I they're wrong. They have some things.
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  If you take them face value, it seem like they're very wrong,
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  right? If you go down that road and
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  then you say they're very human and the next thing you know,
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  it's very hard for them to make a real impression on you.
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  And the line has to be reality. They were eventually at the end
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  of their lives, developed into borderline angels.
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  That was their life's process. That's the reality.
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  We know the trial doesn't display it that way for a
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  reason. The reason doesn't display it
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  that way is because, like we say, ineffective.
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  You're going to learn from them. The line has to be according to
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  our mind. They were greats and there's a
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  lot we can learn from them. And the great is a funny thing.
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  You talk to a kid, you make up Rahavi and look this way.
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  You talk to a religious person, you make up Rahavi and look a
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  different way. You talk to a super religious
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  rabbi, you make up Rahavi and look even greater.
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  Which one is the truth? The truth is that is way greater
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  definitely eventually than all these people combined.
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  But the approach is to the person who needs to have an
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  impression made. You make our our vote.
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  All the greats reflect lessons. And how is that possible?
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  The human beings and the carriers earn lesson.
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  And the lesson might be relatable to me only if I see
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  him as someone who's relatable. So I cannot see him as an Angel
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  because then I'll close off right now, a rabbi cannot see a
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  great Godol, can't see Arvaja Vino the way I see him.
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  Because then once you know, once that rabbi surpasses that level,
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  our Baham won't give him any lessons.
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  So you have to constantly, as you grow, these greats grow
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  along with you. Is that a sketch?
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  No, it's making the greats relatable to us, but ultimately
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  recognizing that they are far greater than any of our
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  descriptions and the flaws therefore are not flaws that we
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  can relate to. As the Gemina says anyone said
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  through Vanson, is it to anyone said that we are even a classic
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  example. The biggest question is also
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  mistaken. In other words, what does it
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  tell us? It says in the basuk, what are
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  you doing? The answer is it's not something
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  that we fully understand. If I take down mindsets of how
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  do I learn anything from them? If I don't understand what
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  they're doing, I can't learn from their lives, how do I
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  learn? The answer is you're supposed to
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  see them as people on a pedestal above you and you draw from
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  them. And then as you grow, they're
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  above the new you. And as you grow, they're above
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  the new you and you constantly draw from them.
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  Oh, wow. With remaining human in your
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  eyes, because the moment they go above human is the moment you
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  stop learning from them, right? That's where the message, David,
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  is that clear point? I just touched on a very
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  delicate, sensitive, controversial borderline topic.
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  I'm going down my way of thinking, as you know, but I'm
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  trying to give it away that even if you're a little bit critical
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  and even if you have a right to be critical, recognize the fact
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  that we do not want to take these people down.
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  That's the point. The moment we take any grade
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  down. And by the way, I'm not just
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  referring to the Alvote I mahot, right, Patriarchs, matriarchs,
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  moshear. I'm also referring to the
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  greatest of our community today, definitely of yesteryear.
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  We can talk about, excuse me, you can talk about chief rabbis
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  of old, stuff like that. And there are people who always
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  could pull out for us. And the moment you do that,
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  boom. How long have you learned a
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  lesson from that story? Another.
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  Heck, let me do that though they find faults in a lot of the
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  different I vote but teaching a lesson OK that's the point how
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  they the porn is. Loved it when the rabbis do
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  that, when the Greeks analyze and they look at David or they
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  look at Chilamour and look at different things.
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  Like I learned to give him about Chilamour the other day, a gem
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  and no one knows. That's very, I wouldn't say
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  critical, but very, you know, suspect about Shimon.
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  But then you learn like him around you recognize who's
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  learning it and what's the goal. The goal is to develop a lesson,
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  not to take the person down if you're able and sensitive enough
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  to keep the person, the great on a pedestal, all the while
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  learning from his life. And you're allowed to analyze
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  light and take out both points. But the challenge is you go over
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  the school children and you tell them, listen, you know, there's
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  a debate about sins. What are you doing?
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  Becomes just another problematic individual.
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  And then when they're 15 years old and they're on their own
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  temptation with the girl or something, and they say to
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  themselves and a story it was a little.
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  Different than others because the text itself.
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  It's challenging, I understand. For a couple of people that came
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  on different things. You go to the different people
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  and there are people I think things down the wrong way if
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  they look at the greats the wrong way.
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  That's why it's absolutely playing with fire when someone
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  plays with the greats. And that way.
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  I don't I'm talking about any great of any generation current
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  past. I learned the Halehaha.
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  It's funny, I'm trying to hold the Sharna.
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  My wife is much more careful than I am.
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  She really does it every night, 2A night, but I do it whenever
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  I'm waiting to go to sleep. I do all right, So I do 1A day
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  because I'm, you know, I'm impatient, but it should be two
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  a day. Anyhow, there I learned last
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  night. Or is that when someone
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  questions and makes fun of a rabbi's speech?
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  But let me know this concept very well or what he has to say
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  or his story or his background. What ends up happening is, is
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  that you remove the the word we're using today, the pedestal
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  from that person. And then the people who hear
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  your questioning forget about the point you made.
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  They don't hear that. What they hear is rabbis today.
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  You believe that one and then they hear, I don't need to
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  listen to them. And then they can channel it
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  whichever way they want to go. I can't be so religious if those
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  who really are religious and also religious or they hear, I'm
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  not going to listen to him if he has this challenge in his life.
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  And before you know it, they pull down the impression that
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  they're I'll type that is the challenge.
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  It's probably by desire, not this and this and by you can
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  question absolutely. And I've had people question.
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  In fact, just the other day someone approached me and
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  questions in the I said recently and said, you know, if you say
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  that .1 little point, I don't think the crowd can handle that
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  and they might take it the wrong way.
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  Fair. I told them current from
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  something like this current from you, I hate you.
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  He definitely can question, but he's not someone who's going to
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  try to take me down, nor is it someone who can try to make me
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  seem like, you know, I don't know what I'm talking about,
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  even though at times I don't know what I'm talking about.
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  But the challenge is when you say that about a rabbi, you end
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  up destroying the pedestal, the podium, the significance, and
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  then the power of their words, and then you end eventually
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  removing the power of the impression of Torah.
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  It's a major, major challenge. And the fine line because if you
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  go too much to the extreme, sheep buy in.
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  Everything they say is golden. You end up a funny person or
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  something. You got to be a thinker, got to
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  be an independent thinker. You have to be a person who does
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  have his own way of absorbing information and developing it.
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  But ultimately these people who are talking, representing the
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  Torah, so long as they're good people and so long as the result
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  of the whole body of work are good people, We cannot and
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  should not take them down and destroy their respect and the
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  position. Because if we do, then we're
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  running the risk. I'm not really hearing
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  fundamental. That's the challenge and we've
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  all seen it. We've seen highly critical
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  people also remaining people who don't grow.
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  It is a critical too much. We've seen the other way.
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  Sheep, as I like to call them, being sheep and becoming as
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  gullible as gullible gets and also becoming a little bit
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  hollow, elevated existence. You got to have a little bit of
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  your own strong but healthy mechanism.
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  TAWDA you respect. Absolutely.
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  The first knee jerk reaction is not to question the challenge.
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  Knee jerk reaction is as a special person saying a special
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  word. Now let me see if that fits my
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  upbringing. Let me see if I knew that.
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  Let me see if I like that point. Let me see if that's if I have a
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  TAWDA challenge or I just have an emotional challenge.
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  Let me go through the process of absorbing a property.
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  If you do that, the ultimate net result will be you'll be
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  accepting more than you'll be questioning.
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  You'll be growing more than you'll be going downward.
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  You'll be developing the right way and but at that very healthy
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  pace. And that's the ultimate goal
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  because it's built on respect. When it's built on destroying,
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  good luck. When it's built on respect and
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  you have a healthy, developed good mind, that takes you
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  further. The greatest people were very
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  critical people, but in a positive way.
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  And some terrible people, very destructive lives were very
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  gullible. I know many gullible people who
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  have risen and fallen literally like a balloon because they took
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  everything they heard and everything meant everything, and
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  that was too much for them. Again, critical.
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  Too much go nowhere cullable, too much go eventually nowhere.
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  Healthy. In between is how you go built
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  on respect. That's this point.
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  Respect is no more.