He Who Learns From A Colleague A Single Chapter, A Single Torah Law, A Single Verse, A Single Statement, Or Even A Single Letter, Must Show Him Honor.

For So We Find Concerning David, King Of Israel, Who Learned From Achitophel Only Two Things, Yet He Called Him His Teacher, His Guide, His Mentor, As It Is Stated:[17] "You Are A Man Equal To Me; You Are My Guide And My Mentor."

Surely An Obvious Inference Can Be Drawn: If David, King Of Israel, Who Learned From Achitophel Only Two Things, Called Him His Teacher, His Guide, His Mentor, One Who Learns From His Peer A Single Chapter, A Single Torah Law, A Single Verse, A Single Statement, Or Even A Single Letter, How Much More Ought He To Treat Him With Honor!

And Honor Is Due Only For Torah, As It Is Stated:[18] "The Wise Shall Inherit Honor," [And It Is Stated]:[19] "And The Perfect Shall Inherit Good." And [True] Good Is Only Torah, As It Is Stated:[20] "I Have Given You A Good Teaching; Do Not Forsake My Torah."

He Who Learns From A Colleague... Must Show Him Honor

Pirkei Avos[21] has already taught us to cherish the honor of our colleague as our own. Our mishnah, however, is teaching us an additional point, for as will be explained, it refers to a colleague whose conduct is not above reproof.

When a person's own conduct is flawed, it is natural that despite the natural justifications and rationalizations that stem from self-love, he would know his own failings and humbly look down at himself.

One may not view a colleague from whom one has learned Torah concepts in such a manner. Even when the other person's conduct is unworthy, he should be honored for the sake of the teachings which he communicated.

(Sichos Shabbos Parshas Bamidbar, 5733)

David, King Of Israel, Who Learned From Achitophel Only Two Things

The Baal Shem Tov interpreted[22] the phrase, "only two things," as follows. Generally, when one studies Torah, every concept leads to others, for learning is a self-reinforcing cycle. When, however, one learns from a wicked person like Achitophel,[23] the information gained remains inert. Therefore, Achitophel's two teachings were solitary points of information; they did not have the potential to lead David to further knowledge.

One might ask: The ability of the Torah to bring about an ever-increasing flow of knowledge stems from its connection with G-d, since "the Torah and the Holy One, blessed be He, are one."[24] Human conduct, no matter how base, cannot detract from the eternal truth and wisdom of G-d's word. Why then were Achitophel's teachings not fruitful?

In resolution, it can be explained that the bond between G-d and the Torah is not always apparent. It is therefore possible, heaven forbid, for a person to study and even teach Torah without regarding it as different from any other form of wisdom. When this happens, the growth potential within the Torah remains dormant. When, however, a person establishes a connection between the Torah and its G-dly source,[25] the infinite potential surfaces.

Achitophel, a wicked man, taught Torah in a self-contained manner. But David in his humility surrendered himself to the infinite dimension of G-dliness within Achitophel's dry teachings. This enabled David to breathe life into all he studied, even the two concepts which he learned from Achitophel.

(Sichos Motzoei Shabbos Parshas Bamidbar, 5739)

   

Notes:

17. (Back to text) Tehillim 55:14.

18. (Back to text) Mishlei 3:35.

19. (Back to text) Ibid., 28:10.

20. (Back to text) Ibid., 4:2.

21. (Back to text) Above 2:10.

22. (Back to text) Kesser Shem Tov, sec. 22.

23. (Back to text) Sanhedrin 106b.

24. (Back to text) Tanya, ch. 4 and beginning of ch. 23, in the name of the Zohar; see Zohar II, 60a; Likkutei Torah, Nitzavim 46a.

25. (Back to text) Raya Mehemna, Zohar III, 222b; Likkutei Torah, Shelach 47c, 51a.