Chazal Said It Straight

Thinking back to yesterday's post, it occurred to me that it provided an example of how Chazal had a very different view of the world than many people today.

What kind of a person is a Torah scholar? I don't mean someone who's learned some Gemara and has the title "rabbi." I mean someone that Chazal themselves would consider a Torah scholar. Which is presumably, according to many people, someone leagues above the Gedolei Torah of today.

Previously, I have posted about the common assumption that if someone excels in one area of Torah knowledge, it means that he excels in all areas of Torah, and that he is also a great leader. There is likewise an assumption that if someone is a great Torah scholar, then they must also be tremendously great in character. It would be unthinkable to speak of such a person having serious personality flaws.

Chazal, however, felt differently.

Let's take another look at the Gemara in Yoma 86a:

Each of us is obligated to make G-d beloved through his or her actions. If a Torah scholar deals kindly with others, people will say, 'Fortunate is his father who taught him Torah! Fortunate is his rabbi who taught him Torah! Woe to those who do not study Torah! This one to whom they have taught Torah, see how beautiful are his ways!' If, however, he is not honest in his dealings and does not speak kindly to others, people will say the opposite: 'Woe to this one who has studied Torah! Woe to his father who taught him Torah! Woe to his rabbi who taught him Torah! This one who has studied Torah, see how crooked are his deeds and how ugly are his ways!'

Chazal said it straight. They tell us here that it is perfectly possible to have a Torah scholar who is not honest in his dealings and does not speak kindly to others. They tell us that such a person will deservedly be described as crooked in his deeds and ugly in his ways.

It seems clear that a great Torah scholar who is not honest in his dealings and does not speak kindly to others is creating a chillul Hashem. And Chazal say that when there is a chillul Hashem, one does not apportion honor to a Rav.

Thus, Chazal tell us that there can be scenarios where one does not apportion honor to a great Torah scholar. Yet many people today believe - or act as though they believe - that this scenario cannot exist. It's a pity that they don't take Chazal seriously.