כבוד רבו ות"ח

Hilchos Shabbos 1

"Before an elder you shall rise, and you shall honor etc. and you shall fear your G-d" etc. (Leviticus 19:32). "An elder (saivah) is no less than seventy years."

Hilchos Shabbos 2

And see the ma'amar "Pasach Rabbi Shimon" (Torah 60), where it is explained that through the aspect of seventy years — which are the aspect of seventy faces (shiv'im panim) — through this the awakening of sleep is accomplished. And through this one merits yirah; see there.

Likutay Halachos

And this is the allusion of "Before an elder (saivah) you shall rise." For when one sees the face of an elder who is seventy years old — the aspect of seventy faces — one is obligated to rise and to awaken, in the aspect of the awakening of sleep, as it is written, "When will you rise from your sleep?" (Proverbs 6:9). And this is the aspect of "and you shall honor (v'hadarta) the face of an elder (zakain)." For this is the aspect of hadras panim [the splendor of the face], which is the aspect of the inclusiveness of all the seventy years, the seventy faces — as is explained there; see there. And this is why the verse concludes, "and you shall fear your G-d." For through this one merits yirah, as mentioned above; see there. The matter of rising and hidur before an elder (saivah) and a zakain, the matter of the fear of one's Rav and his honor. According to what is explained in the ma'amar "Chosam b'soch chosam" [a seal within a seal] (Torah 22): that there is the aspect of na'aseh and nishma [we will do and we will hear], which are the aspect of the revealed (nigleh) and the hidden (nistar), the aspect of Torah and tefilah, the aspect of Beraishis bara — a ma'amar [utterance] and a half-ma'amar. And the general principle that emerges from there is that the nigleh is the aspect of na'aseh. And the nistar is the aspect of nishma, the aspect of tefilah, the aspect of Beraishis — yarai boshes [fear of shame], the aspect of amidah [standing], the aspect of Toras Hashem. And each person must strive to make from the nishma a na'aseh — that is, that he should merit to grasp and understand the aspect of the nistar, which is the aspect of nishma, the aspect of tefilah etc. — that the nishma should become na'aseh, that the hidden things should become revealed etc.; see there well. And behold, what one receives from the Rebbe — this is the aspect of illuminating his eyes and instilling in him the aspect of the nishma, the aspect of the nistar, so that it becomes for him the aspect of the nigleh. For the Rav reveals to him the hidden and explains to him all the sealed and hidden matters that were at first in the aspect of nishma, in the aspect of nistar for him. And through the Rav, the nistar is revealed to him and becomes for him the aspect of nigleh. And therefore the student is obligated to fear him [the Rav]. For there, in the aspect of the Rav, is the aspect of yirah — which is the aspect of Beraishis, yarai boshes, the aspect of tefilah, the aspect of nistar. For the Rav, in relation to the student, is in the aspect of nistar, the aspect of nishma, the aspect of yirah. For the Rav's attainment is nistar in relation to the student. And through the Rav, what was hidden from the student is revealed to him, as mentioned above. And therefore the student must have yirah of the Rav — for there is the place of yirah, in the aspect of the nistar, which is the aspect of tefilah, the aspect of nishma, the aspect of Beraishis, yarai boshes, as mentioned above. And therefore one is obligated to stand before the Rav. For there, in the aspect of the Rav, is the aspect of amidah [standing], which is the aspect of nistar, the aspect of nishma, the aspect of tefilah, the aspect of amidah — as is explained there well. And this is the aspect of: "In the days of Rabban Gamliel, they would study Torah while standing"; see there well. And this is the aspect of rising before the chacham and the zakain. For "zakain — this is one who has acquired (kanah) wisdom." "Kanah" specifically — that is, that he acquired and grasped what was hidden from him. He merited exerting himself until he grasped the aspect of the nishma and the nistar, and he made from the nishma a na'aseh. Through this, he acquired the wisdom to be his own — for at first it was Toras Hashem [the Torah of Hashem], and now it is Toraso [his Torah], as our Sages of blessed memory expounded, and as this matter is explained well in the aforementioned ma'amar. For the nishma, the aspect of the nistar, is the aspect of Toras Hashem. And the na'aseh, that is the nigleh, is the aspect of Toraso. And when he merits grasping the nistar, then it transforms from Toras Hashem to the aspect of Toraso. And therefore he is called "zakain zeh kanah chochmah" — "kanah" specifically. For he acquired it to be his own, to be called Toraso — through exerting himself and finding, and making from the nishma a na'aseh, from the nistar a nigleh, from the aspect of Toras Hashem — Toraso, as mentioned above. And therefore one is obligated to rise and stand before him. For since he merited the aspect of the nishma — for he merited grasping the aspect of the nistar, which is the aspect of nishma, the aspect of amidah — therefore one is obligated to stand before him. For there, in the aspect of the nishma, is the aspect of amidah, as mentioned above. And this is also the aspect of rising before the elder (saivah) even though he is not a chacham. For "an elder (saivah) is no less than seventy years." For all the years of a person's life — all of them receive vitality from the Torah, which is "our life and the length of our days" (Deuteronomy 30:20). And there are seventy faces to the Torah, and from there the seventy years of a person receive vitality. But there are inner secrets of the Torah (sisrai penimiyus haTorah) that are above the seventy faces of the Torah. And they are the aspect of hadras panim [the splendor of the face], which are above all the seventy faces, above all the seventy years — as is understood from the ma'amar "Pasach Rabbi Shimon v'amar: Ais la'asos laHashem" etc.; see there (Torah 60). And these hidden matters that are above the seventy faces, above the seventy years — they are the aspect of nishma, the aspect of amidah, which is the aspect of nistar, as mentioned above. And therefore, one who merited reaching saivah and has passed through all the seventy years — it turns out that he now receives vitality from the aspect of hadras panim, from the aspect of the nistar, which is above the seventy faces, above the seventy years, as mentioned above. Therefore one is obligated to honor him (l'hadro) and to rise before him. For there, above seventy years, above seventy faces, is the aspect of hadras panim, the aspect of amidah. And therefore one is obligated to give hidur and to stand before the elder (saivah) and the zakain, as mentioned above. Also, the kavod that one is obligated to give to the Rav and the zakain is included within the yirah that pertains to the Rav and the zakain, who is in the aspect of nishma etc., as mentioned above. For the kavod is included within the yirah — for the yirah is the root of the kavod, as is explained in the words of our Rebbe of blessed memory, may I be an atonement for his resting place (Torah 14). And as it is written, "and those who fear Hashem he honors" (Psalms 15:4). And therefore the kavod is included within the yirah, which is in the aspect of the Rav and the zakain, who are in the aspect of nishma, the aspect of yirah, the aspect of yirah, as mentioned above. Kevod Rabo 1 (LM I:60): "Mipnai saivah takum" — saivah = 70 years = 70 panim (faces of the Torah). Seeing the face of the seventy-year-old triggers his'orerus hashaynah (awakening from sleep). "V'hadarta pnai zakain" = hadras panim = the inclusiveness of all 70 faces. Concludes with "v'yaraisa mai'Elokecha" — for through this one merits yirah. Kevod Rabo 2 (LM I:22 — "Chosam b'soch chosam"): Na'aseh/nishma = nigleh/nistar = Torah/tefilah = Beraishis = ma'amar and half-ma'amar. §1: The Rebbe reveals the nistar to the talmid, making nishma into na'aseh. Therefore yirah of the Rav (Rav = nistar = yirah = Beraishis yarai boshes) and amidah before the Rav (amidah = nistar = tefilah = nishma). §2: "Zakain zeh kanah chochmah" — kanah specifically: he exerted until the nistar became nigleh, transforming Toras Hashem into Toraso. Therefore one stands before him = amidah = nishma. §3: Even saivah who isn't a chacham — past 70 years = receiving from hadras panim (above 70 faces = above 70 years = nistar). Therefore obligated in hidur and kimah.