The Torah commands in Parashat Kedoshim (Vayikra 19:32), “Mipeneh Seba Takum, Ve’hadarta Peneh Zaken” – “You shall stand in the presence of the elderly, and give respect to the presence of the aged.” Targum Onkelos translates the word “Seba” in this verse as a reference to somebody who is proficient in Torah, such that this verse requires standing out of respect for a Torah scholar. And the Gemara interprets the word “Zaken” to mean “Mi She’kana Hochma” – “one who has acquired wisdom,” regardless of his age. Thus, the Torah here establishes the obligation to respect Torah scholars. The Sefer Ha’hinuch explains that human beings are brought into the world for the purpose of acquiring wisdom in order to understand G-d to the greatest extent possible. Therefore, the Torah requires giving respect to scholars, who have acquired wisdom, in order to encourage people to follow their example and devote themselves to the pursuit of knowledge. The honor and prestige shown to Torah scholars will make an impression upon people, showing them the great importance of scholarship, thus motivating them to learn and seek wisdom. The Sefer Ha’hinuch notes that the Sages required giving honor even to a “Zaken Ashmai” – an elderly person who is ignorant. Although such a person is not learned, nevertheless, he has acquired a vast amount of life experience, and thus he deserves respect for having attained wisdom. As long as he is not a sinner, even an elderly ignoramus must be respected for the wisdom he has amassed over the course of his long life. The Gemara in Baba Mesia teaches that Torah scholars must respect one another; just as a layman must respect a scholar, a scholar must likewise give respect to his fellow scholar. The Mishna in Pirkeh Abot (4:12) teaches, “Mora Rabach Ke’mora Shamayim” – one must have the same reverence for one’s Rabbi as he has for the Almighty. Halacha requires granting precedence to one’s Rabbi over one’s parent. For example, if one must decide whether to grant his parent’s request or his Rabbi’s request, he should grant his Rabbi’s request. If somebody finds a lost object belonging to his parent and another object belonging to his Rabbi, he should first return the Rabbi’s lost object. If one’s Rabbi and one’s parent both need assistance with a load they are carrying, he should first help his Rabbi. If both one’s Rabbi and one’s parent are in captivity, rescuing the Rabbi takes precedence. The reason, as the Mishna in Baba Mesia (33a) explains, is because one’s parents bring him into this world, whereas his Rabbi brings him into the eternal world by teaching him Torah. However, if one’s father is a Torah scholar, then even if the father is not on the same level of scholarship as the Rabbi, then the father takes precedence over the Rabbi. It is forbidden to sit in one’s Rabbi seat, or to tell him, “I think you are correct,” as though the Rabbi needs his approbation. It is likewise forbidden to contradict his Rabbi’s words, or to teach in his presence. If one sees his Rabbi act incorrectly, he should point out the mistake in a respectful way, by saying, “Rabbi, did you not teach us such-and-such?” The Sefer Ha’hinuch further notes the Halacha exempting Torah scholars from certain communal responsibilities, in deference to their stature. For example, if a community needs to complete a joint building project, with the labor divided among all the residents, the Torah scholars are exempt from labor. Scholars are likewise exempt from certain taxes levied upon the community. This Misva applies in all times and places, and to both men and women. The Sefer Ha’hinuch warns that one who disrespects Torah scholars will be severely punished. Respect for Torah scholars constitutes a crucial foundation of our religion, and thus failure to show them respect is regarded as a grievous sin.