(5) As King David was approaching Bahurim, a member of Saul’s clan—a man named Shimei son of Gera—came out from there, hurling insults as he came. (6) He threw stones at David and all King David’s courtiers, while all the troops and all the warriors were at his right and his left. (7) And these are the insults that Shimei hurled: “Get out, get out, you criminal, you villain! (8) The LORD is paying you back for all your crimes against the family of Saul, whose throne you seized. The LORD is handing over the throne to your son Absalom; you are in trouble because you are a criminal!” (9) Abishai son of Zeruiah said to the king, “Why let that dead dog abuse my lord the king? Let me go over and cut off his head!” (10) But the king said, “What has this to do with you, you sons of Zeruiah? He is abusing [me] only because the LORD told him to abuse David; and who is to say, ‘Why did You do that?’” (11) David said further to Abishai and all the courtiers, “If my son, my own issue, seeks to kill me, how much more the Benjaminite! Let him go on hurling abuse, for the LORD has told him to. (12) Perhaps the LORD will look upon my punishment and recompense me for the abuse [Shimei] has uttered today.” (13) David and his men continued on their way, while Shimei walked alongside on the slope of the hill, insulting him as he walked, and throwing stones at him and flinging dirt. (14) The king and all who accompanied him arrived exhausted, and he rested there.
The Gemara asks: The Sages praised him; is that to say by inference that he did well in yielding? But didn’t Rav Ashi say: Even according to the one who said with regard to a Nasi who relinquishes the honor due him that his honor is relinquished, i.e., he may do so, with regard to a king who relinquishes the honor due him, his honor is not relinquished. As the Master said that the meaning of the verse “You shall place a king over you” (Deuteronomy 17:15) is that his awe shall be upon you. The Torah established that the subjects’ awe is an essential component of kingship and it is not the prerogative of the king to waive it. The Gemara answers: It was at a crossroads that he encountered the wedding procession, and the fact that he yielded to the bride was not obvious to onlookers. Therefore, the honor due the king was not compromised.
(13) Revere only the LORD your God and worship Him alone, and swear only by His name.
(לב) מִפְּנֵ֤י שֵׂיבָה֙ תָּק֔וּם וְהָדַרְתָּ֖ פְּנֵ֣י זָקֵ֑ן וְיָרֵ֥אתָ מֵּאֱלֹקֶ֖יךָ אֲנִ֥י ה' (פ)
why do we have the pasuk of "mipenei seva takum" and "v'et hashem" to teach us to respect a rabbi? because the pasuk "v'et" is only teaching us that you need to respect your personal rabbi, while "mipenei seva takum" is talking about talmidei chachamim in general.
(יא) הָרַב הַמֻּבְהָק שֶׁרָצָה לִמְחל עַל כְּבוֹדוֹ בְּכָל הַדְּבָרִים הָאֵלּוּ אוֹ בְּאֶחָד מֵהֶן לְכָל תַּלְמִידָיו אוֹ לְאֶחָד מֵהֶן הָרְשׁוּת בְּיָדוֹ. וְאַף עַל פִּי שֶׁמָּחַל חַיָּב הַתַּלְמִיד לְהַדְּרוֹ וַאֲפִלּוּ בְּשָׁעָה שֶׁמָּחַל:
A personal Rabbi that forgives his honor, his honor is forgiven. and even during the time that the Rabbi's honor is forgiven, his students need to show him Hidur (lower level of honor)
(א) הרב המובהק שרצה למחול וכו'. פ''ק דקדושין (דף ל''ב) פליגי רב חסדא ורב יוסף אי רב שמחל על כבודו כבודו מחול או לא ורב יוסף אמר דמחול ומייתי לה מוה' הולך לפניהם וכיון דיליף מהאי קרא אלמא דאפילו ברבו מובהק עסקינן ורבא ס''ל התם כרב יוסף והוו להו תרי לגבי חד ועוד דרבא בתרא הוא לכך פסק רבינו דכבודו מחול וכן פסקו הרי''ף והרא''ש ז''ל:
if a Rabbi forgives his honor, according to Rav Chisda, his honor is not forgiven. Rav Yosef says that his honor is forgiven, because of the pasuk that states that "hashem went in front of them [Benei Israel] and lead them for days"(Hashem is giving up his honor, so cal vachmoer that a rabbi could.The Rambam holds that a rabbi can forgive his honor because in the Gemara, Rava later on holds like Rabbi Yosef. so its two amora'im against one, and since the Gemara brings down Rava at the end of the sugia, we can infere that we hold like Rava and Rav Yosef. the Rif and the Rosh also hold like the Rambam.
And three rows of Torah scholars sit before the judges, and each and every one among those sitting recognizes his place, i.e., they are seated in accordance with their stature. When the court must ordain an additional judge, e.g., if a judge dies during the proceedings or in the case of a court without a decisive majority (see 40a), the court ordains the greatest Torah scholar from the first row. As a seat in the first row is now vacant, one Torah scholar from the second row comes to the first row, and one Torah scholar from the third row comes to the second row, and the court selects another Torah scholar from among the assembled and they seat him in the third row. And this Torah scholar who moves from the second row to the first row would not sit in the place of the first Torah scholar, who joined the court, rather, he would sit in the place appropriate for him, i.e., at the end of that row, in accordance with his stature.