Divine Presence down, all the way to the First Firmament. Butonly Moshe Rabbeinu (who wasthe seventh) accomplished the “I will dwell among them,” drawingthe Divine Presence down fromthe heavens to the earth.)However – the man proceedsto argue – after the Giving of theTorah, he has the entire Torahindependently and he doesn’tneed anybody. He has “theTorah and G-d” and he himself comprises “the Jewish people,”and “The Jewish people, theTorah, and G-d are all one”(Zohar III 73a). Apart from this,there is nothing else.
CONTRADICTING THEOPINION OF ONE’STEACHER IS LIKEOPPOSING G-D HIMSELF!
In response to this assertion,there is an explicit lesson inRashi: Rebbi Eliezer comes andsays that, given the lesson to belearned from the story of Nadav and Avihu, this line of reasoningis ruled out from the onset.Nadav and Avihu, of course, were extremely great, havingattained the loftiest spiritualheights – to the extent thatMoshe told Aharon that “theyare greater than me and you,”and G-d referred to them as“‘with those who are close toMe (I will be sanctified)’ – withMy chosen ones’ (Rashi).” Butsince “they taught Torah law in the presence of Moshe, theirmaster,” they were severelypunished. That is, on accountof their lack of proper deference(
) to their master.Thus, [to underscorethe latter point] Rashi citesthe name of the Talmudicstatement’s author, RebbiEliezer:Rebbi Eliezer was praised [byhis contemporaries] in the mostcomplementary and fantasticterms, lauding his wisdom andoutstanding prowess in Torahknowledge. Nevertheless, it isRebbi Eliezer who said, “One who articulates words of Torahthat he had not heard fromhis teacher causes the Divinepresence to depart from theJewish people.”
I STAND BETWEEN G-D,YOUR L-RD, AND YOU
The Gemara tells aboutRebbi Eliezer that when theycame to ask his opinion abouta certain law, notwithstandingthe fact that he was extremelyrevered, “as the Torah when it was given at Mount Sinai” – tothe extent that a rock that hesat upon was referred to as“Mount Sinai” – neverthelessRebbi Eliezer said that he couldnot respond, “because he neversays something that he had notheard from his teacher.” Indeed,“contradicting the opinion of one’s teacher is like opposingthe Divine presence.”That is, even after the Givingof the Torah, it “is like opposingthe Divine presence,” for onestill needs [a Rebbe, a MosheRabbeinu, as described in the verse] “I stand between G-d,your L-rd, and you to tell youthe word of G-d.” Connecting with G-d must be through anintermediary, a Rebbe. If not,it “is like opposing the Divinepresence.” To be precise withthe wording: It is not that he is“lacking (the Divine presence)” but “contradicting/opposing” –he is separated from the Divinepresence, separated from G-dHimself!If so, how is it possible thatone could have Torah but noRebbe?! Who among the Jewishpeople is as great as Nadav and Avihu? Their only sin was (asexpressed in the saying), “Thechildren of Aharon did not dieaccept for the fact that theytaught Torah law in the presenceof Moshe their master.” Yetthe devastating effect of thisshortcoming impacted not onlythem; it caused the oppositeof the revelation of the Divinepresence among the Jewishpeople!So too in every generation,every year, and every day – “One who articulates words of Torahthat he had not heard fromhis teacher causes the Divinepresence to...” If one has noRebbe it is impossible for him tohave the Divine presence!
(From the address of Shabbos Parshas Shmini 5726, bilti muga)
Even after the Giving of the Torah, it “is likeopposing the Divine presence,” for one still needsa Rebbe, a Moshe Rabbeinu, as described in the verse, “Istand between G-d, your L-rd, and you to tell you theword of G-d.” Connecting with G-d must be through anintermediary, a Rebbe. If not, it “is like opposing theDivine presence.”