In the previous Halacha we have explained the general law that one is obligated to honor Torah scholars and that one is obligated to honor one’s rabbi more than one’s father, as we shall explain further as well.
A Torah Scholar Who is Not G-d-Fearing and a G-d-Fearing Individual Who is Not a Torah Scholar
All of the laws of honoring Torah scholars apply only to Torah scholars whose fear of Heaven precedes their wisdom; however, a Torah scholar who is not so G-d-fearing and whose Torah knowledge is only an external show should not be afforded any honor befitting genuine Torah scholars. There is likewise no obligation to honor someone who teaches Torah publically but is not a Torah scholar himself. Although one should treat such an individual respectfully since he brings merit to the public by teaching Torah, he is nevertheless not on the same platform as actual Torah scholars whom the Torah commands us to respect and revere.
If one gives lectures in public or counsels others and presents himself to be a Torah scholar although in reality he is not or if one uses one’s connections or authority to have himself appointed as a rabbi or a Dayan (rabbinical judge) when in fact he is not worthy of such positions and certainly if one takes advantage of people who regularly listen to him lecturing and leads them on to believe that he is a great scholar, there is no obligation to honor such a person at all. Our Sages (Sanhedrin 7b) expound the verse “You shall not make with me gods of silver or gold” to refer to one who is appointed as a Dayan as a result of his wealth, political influence, and the like. Not only is it forbidden to stand before any Dayan who has been appointed as a result of his wealth when he is not a real Torah scholar, it is even a Mitzvah to degrade and mock him. The Talmud Yerushalmi (Bikurim, Chapter 3, Halacha 3) states that Rabbi Manna would mock the honor of those who were appointed as a result of their wealth. Rabbi Yoshiya added that the Tallit (rabbinical garb) on such a “rabbi” is considered like a donkey’s saddle. Rabbi Ashyan said that one should not stand before who is appointed because of his wealth and one should not call him “rabbi”. Additionally, his rabbinical garb is considered a donkey’s saddle. All of this is quoted by Maran Ha’Bet Yosef (Choshen Mishpat, Chapter 8).
Clearly, one should not rush to any conclusions and begin treating the honor of people lightly. Only when the leading Torah scholars of the generation point out a certain individual and it becomes clear to them beyond a shadow of a doubt that this individual is not a Torah scholar and is accepting authority upon himself undeservingly, the law regarding such an individual has been explained above.
It has happened not long ago in Israel where people mistakenly believed that a certain individual was a Torah scholar and as a result, people followed this individual and he caused many people to transgress some of the gravest prohibitions in the Torah and all of this was because people could not discern between genuine Torah scholars and individuals who are not Torah scholars and merely show their wisdom by delivering simple lectures. The gauge regarding this issue is whether or not the Torah scholar in question is accepted by other genuine Torah scholars, especially the luminaries of the generation. Similarly, the character traits of this individual should be inspected to ascertain that he is of fine and upstanding character and that he is not only worried for his own honor. Only if the individual’s fear of Heaven precedes his wisdom should people seek Torah from him, as our Sages (Mo’ed Katan 17b) teach us, “If the rabbi resembles a Heavenly angel, one should seek Torah from his mouth; otherwise, one should not seek Torah from him.” The Tur quotes all of this in Yoreh De’ah, Chapter 246.
When Maran Rabbeinu Ovadia Yosef zt”l was younger, he would be bothered by the fact that people would call anyone who would deliver lectures “Chacham” or “rabbi”, for this title is reserved for individuals who are real Torah scholars. Regarding those who are not genuine Torah scholars, one may call the “Reb” but not any other exaggerated titles which may cause other pitfalls in the future.
