Halakhah su Levitico 19:32

8) And if the one before whom he spoke lashon hara or rechiluth were an elder and he demeaned him with this to his face, even if he were an elderly ignoramus, he also transgresses (Vayikra 19:32): "And you shall honor the face of the elder." (And even though the "elder" of the verse refers to one who is wise, Chazal have explained that "And you shall honor" also reverts to "the hoary head" (seivah) that precedes it), for "honor" refers to honoring with words, i.e., speaking to him with honor and respect. And if he demeans him, he certainly does not honor him. Likewise, if he is wise, even if he is not elderly, he also transgresses this positive commandment. For the "elder" [zaken] of the verse refers to a sage, as it is expounded: [zaken] "he who has acquired wisdom" (aside from his coming many times to transgress thereby the graver issur of shaming a Torah scholar, thereby entering the category of apikores [heretic] according to the din. We shall enlarge upon this, the L–rd willing.) And if he is an elder and also a sage, he transgresses "And you shall honor" doubly.

(Ayin) And now let every man be enlightened and understand the need for the unity of the rich and the poor and give charity at all times – and especially to poor Torah scholars, to strengthen them in the Torah of the Lord. And they said in the Talmud (Makkot 22b), “How foolish are […] people who stand before a Torah scroll, and [yet] do not stand before a great man; as in a Torah scroll, it is written (Deut. 25:3), ‘[He shall strike him] forty,’ but the Sages came and subtracted one.” And it is asked from that which they said in Kiddushin 33b, “What is [the law] as to [whether one should] stand before a Torah scroll?” And they said, “One stands before those who study it;⁵³Based on Lev. 19:32. [is it] not all the more so [the case] before it?” And it is implied from this that the honor of the Torah is greater than that of those who study it. And it appears to me that [the solution to this apparent contradiction can be found] according to what is written in Tiferet Yisrael:⁵⁴54Maharal, Tiferet Yisrael, Chap. 89 (p. 216 in the 1955 London edition).
As when we contemplate the creation of the Creator, [we see that] all created things require refinement and a different making – as it is [found] in the Midrash (Bereishit Rabbah 11:6), “Everything that was created in the six days of creation requires refinement and another making – wheat needs to be ground, mustard needs to be sweetened.” And since the Torah was given from God, may He be blessed, to a prophet, and the level of the intellect is greater than that of prophecy – and as we say (Bava Batra 12a), “A sage is greater than a prophet” – and just as the acts of the intellect are greater than the acts of nature, so too is [the intellect] greater than prophecy; and so, the sages are the essence of the Torah and its refinement. And because of that, “the Sages came and subtracted one, etc.” And the Torah came to the world like all [natural] things that are not refined, but are only refined by man through his intellect. And [so] the intellect refines the prophecy, etc. And in the Midrash (Tanchuma, Tazria 5), it is written, “Turnus Rufus asked Rabbi Akiva, ‘Which are the greater works, [those of the Holy One Blessed be He, or those of flesh and blood?’ [R. Akiva answered] him, ‘Those of flesh and blood are greater.’]” Behold, that even the acts of God, may He be blessed, require refinement, etc. And let it not be a wonder in your eyes how man refines the words of prophecy with his wisdom, and likewise how wisdom can refine nature, which was created by God, may He be blessed. As everything is from God, may He be blessed – nature, wisdom, creation and refinement. [See there.]
And this was their intention, may their memory be blessed: “Foolish are the people who stand before a Torah scroll, and [yet] do not stand before the rabbis” – as the essential refinement and completion of the Torah is through the Sages, who “subtracted one.” And behold this is like one who has a vineyard [and] ‘planted a choice vine, ‘but there is no man to work its land.’ Behold his vineyard is as if it were not [in existence]. However, if he hires workers and they work on the ‘vineyard in the fruitful corner’ – then ‘the crushers will call out, “heidad, heidad”; they shall sing of it, “Vineyard of Delight.”’ And nevertheless, the workers will not be the best of his possessions. Rather the vineyard [remains] the main thing. Yet he needs the workers; and without them, it will not be established. So is it with the Torah: If there were no Torah scholars to clarify and refine [it], it would be like a ‘sealed book’ – as you do not have any commandment explained in the Torah. We would not know how many sections [to include] and what to write in tefillin; and so with fringes (tsitsit), mezuzah, forbidden mixtures of fabric (shaatnez) and many like these. And regarding lashes, they subtracted one. So without the Torah scholars, the Torah would be as if it were not [in existence]. But [in the case that] we have already strengthened the hands of those that strengthen [the Torah] – the Torah scholars that refine it – and we have already ‘eaten its bread and drank its wine,’ [the Torah] is the main thing and not its workers. This is like a pearl: At the beginning of its being found, it is sealed and covered and not worth anything. But when one has a servant that pierces pearls, he transforms it and gives it great value. Nevertheless, the servant is not the main thing, but rather the pearls. And so is it with Torah: “If we stand before those that study it” – who are its workers and have already refined it and completed it – “[is it] not all the more so [the case] before it,” as it is the main thing. And understand [this].

The commandment to honor sages: To honor sages and to rise in front of them, as it is stated (Leviticus 19:32), "Before an elder rise" - and Onkelos translated [it as], "Before one who understands the Torah rise" - "and dignify the face of the aged (zaken)." They, may their memory be blessed, explained (Kiddushin 32b), "A zaken is only one who has acquired (shekanah) wisdom. And the reason that the verse expressed, the sage, with the language of "aged," is because the young sage has seen with his wisdom that which the aged has seen from his many years.