As an expression of love of Torah one should see to it that volumes of Torah literature are attractively bound. This is included in the commandment, “This is my God and I will beautify Him” (Shemos 15:2) — “Conduct yourself in a beautiful manner with regard to the commandments” (Shabbos 133b). Seifer Chassidim (97 and 911) relates that a certain scholar was exhumed from his grave and his corpse beaten with sticks because his books were found to be ripped and he never gave them to a bookbinder for repair. One should also see to it that books are not set on the shelf upside down. A certain scholar was once studying in his room and had to consult a passage in the Talmud. When he finished examining the passage he returned the volume to its place among the other volumes. But when he turned away the book fell down with a large crash. So the scholar went back and stood it up again, not noticing that it was upside down. Again, the moment he turned away the book fell down with a loud noise. This occurrence was repeated a third time. Finally he noticed that the book was upside down and immediately righted it, after which it did not fall again. This incident also illustrates the fact that Heaven supervises everything that happens.
It is a matter of great importance that books be treated with respect. Thus, for example, an open volume in a room that has been fouled with an offensive odor should be closed or covered with a cloth.
Books must not be left in the room of a married couple [when they might have marital relations], Heaven forbid, unless either the books or the bed are separated with a curtain.
One should not place a book beneath the one from which one is studying, as the Turei Zahav (Yoreh Deah 282:13) has already admonished. This practice degrades the lower book by using it for a function that could be fulfilled just as well by a piece of wood or stone. If, however, the bottom book was already there it is permissible to place another text on top of it.
A person should rise before a volume of Chumash [i.e., one of the five books of the Torah written on parchment]. And although many are lenient about this it is worthwhile to be strict. It is recorded that when the Maharil would go around the synagogue from congregant to congregant to bless them for their Yom Tov pledges, in accordance with the custom of Ashkenaz, he would carry a volume of Chumash with him. That way when the people rose to receive their blessings they would be doing so in honor of the Chumash (Minhagei Maharil, Hagahos LeSeder HaKriyah BePesach). Similarly, I observed in Poland that a number of Rabbis have the custom of carrying a volume of Chumash with them when they exit the synagogue ahead of the congregation on Shabbos and Yom Tov. That way when the people rise for them they will in fact be rising in honor of the Chumash.
A person must feel complete love for Torah scholars and above all for his own mentor. In fact, he should love him more than his own father. One should likewise treat his mentor with awe, which means that the student may not sit until the rabbi instructs him to do so, nor may he sit in his place. When accompanying him he should walk to his left and he should attend to his needs. Whoever delivers good tidings to his rabbi for pure motives will be greatly rewarded. The Zohar (Parashas Shelach167b) relates: There is a certain palace On High set aside for Basyah bas Pharaoh and thousands of other righteous women along with her. Each one has her own special place where she enjoys tremendous pleasure. Three times a day an announcement is made, “Here comes the image of the faithful prophet Moshe!” Then Basyah goes to a place partitioned off with a curtain. Through the partition she sees Moshe’s image and says, “How fortunate is my lot that I raised this light!” Then she returns to the women sitting with her in the room mentioned above. There she sits clothed in beautiful garments, just as her garments shone with a great light in this world. These are called the “women of tranquility.”
In the second palace sits Serach daughter of Asher and with her thousands of other righteous women. Three times a day it is announced, “Here comes the righteous Yosef!” Then she rejoices and also goes out to the partition to see the light of Yosef’s image and says, “How fortunate is my lot and fortunate was the day on which I related the good tidings [that Yosef was alive] to my grandfather Yaakov!” Then she returns to her place.
In the third palace is Yocheved, mother of Moshe, Aharon and Miryam, along with thousands of other righteous women. Every day they stand and praise the Master of the Universe and she and the other women sing the Song of the Sea. Afterwards she alone sings the verse, “And Miryam the prophetess took the tambourine in her hand” (Shemos 15:20), and several bands of angels listen to their pleasant voices.
In the fourth palace is Devorah the prophetess, along with many other women. They sing the song of Devorah and Barak ben Avinoam. Beyond these palaces are the four hidden palaces of Sarah, Rivkah, Rochel and Leah, which are neither revealed nor seen. From their palaces come the souls of converts. Afterwards they enter beneath the wings of the Shechinah, but nothing more may be said about this.
It can be seen from here that Basyah daughter of Pharaoh merited her lofty station because she raised our teacher Moshe while Serach daughter of Asher merited her station because she brought good tidings to the Patriarch Yaakov.
Another way in which one must demonstrate love of Torah is by supporting Torah scholars discretely. Supporting scholars is the equivalent of delighting in the Shabbos because scholars are likened to the Shabbos. For instance, none of the needs of Shabbos may be prepared on the Shabbos day itself because it is forbidden to do any craft. Instead everything must be prepared during the other six days. Similarly, Torah scholars dedicate themselves to their studies to the exclusion of other labor, engaging neither in craft nor in trade like the rest of the populace who can be found making their way through the streets and markets of the city in pursuit of their livelihood. Therefore the rest of the people must ensure that the scholars are provided with an income. Just as a person is obliged to delight in the Shabbos, so is he obliged to give his gifts to the scholars in a dignified manner and not with contempt. This is the meaning of the verse, “And you shall call the Shabbos ‘delight,’ to the holy one of Hashem [you shall call] ‘honored’” (Yeshayahu 58:13). The “holy one of Hashem” refers to the scholar. Fortunate is the person who honors scholars and fortunate is his lot. Concerning him was it written, “Rejoice Zevulun in your going out and Yissachar in your tents” (Devarim 33:18). But as for those who cause the scholars anguish, woe to them and woe to their souls! Their punishment is described in the Zohar (Raya Meheimna, Parashas Bamidbar 124b-125b) in too great length to cite here.
Therefore let every person take care lest he detract from the honor of the scholars, as it is written, “Let no hand touch him lest he be stoned” (Shemos 19:13). See the passage from the Zohar. But whoever honors them will be honored by Heaven.
מֵאַהֲבַת הַתּוֹרָה צָרִיךְ לְדַקְדֵּק, שֶׁיִּהְיוּ לוֹ סְפָרִים כְּרוּכִים נָאִים, וְהוּא בִּכְלַל מִצְוַת זֶה אֵלִי וְאַנְוֵהוּ — הִתְנָאֶה לְפָנָיו בְּמִצְווֹת. וְאִיתָא בְּשֵׁם "סֵפֶר חֲסִידִים", שֶׁהוֹצִיאוּ לְחָכָם אֶחָד מִקִּבְרוֹ וְחָבְטוֹ אוֹתוֹ בְּמַקְלוֹת, עַל שֶׁהָיוּ סְפָרָיו קְרוּעִים, וְלֹא נָתַן אוֹתָן לְאֻמָּן לִכְרֹךְ אוֹתָן וּלְתַקְּנָם. גַּם יִזָּהֵר, שֶׁלֹּא יִהְיוּ סְפָרָיו עוֹמְדִין מְהֻפָּכִין רֹאשָׁן לְמַטָּה. וּפַעַם אֶחָד אֵרַע לְאִישׁ, שֶׁלָּמַד בְּחַדְרוֹ אֵיזֶה עִנְיָן, וְהֻצְרַךְ לִקַּח גְּמָרָא לְעַיֵּן, וְאַחַר הָעִיּוּן הֶעֱמִיד הַגְּמָרָא לִמְקוֹמָהּ לְבֵין הַסְּפָרִים, וּכְשֶׁהָפַךְ פָּנָיו נָפְלָה הַגְּמָרָא, וְקוֹל הַנְּפִילָה הָיָה בְּקוֹל גָּדוֹל. וְחָזַר הַמְעַיֵּן וְהֶעֱמִידָהּ פַּעַם שֵׁנִית וְהִפֵּךְ רֹאשָׁהּ לְמַטָּה, וְתֵכֶף שֶׁהָפַךְ פָּנָיו נָפְלָה שֵׁנִית בְּקוֹל גָּדוֹל, וְכֵן פַּעַם שְׁלִישִׁית. וְאַחַר כָּךְ שָׂם לִבּוֹ עַל דָּבָר זֶה לְהַעֲמִיד הַגְּמָרָא כְּתִקּוּנָהּ, וְלֹא נָפְלָה עוֹד. וְהוּא אוֹת וּמוֹפֵת, שֶׁעַל הַכֹּל יֵשׁ הַשְׁגָּחָה מִן הַשָּׁמַיִם.
As an expression of love of Torah one should see to it that volumes of Torah literature are attractively bound. This is included in the commandment, “This is my God and I will beautify Him” (Shemos 15:2) — “Conduct yourself in a beautiful manner with regard to the commandments” (Shabbos 133b). Seifer Chassidim (97 and 911) relates that a certain scholar was exhumed from his grave and his corpse beaten with sticks because his books were found to be ripped and he never gave them to a bookbinder for repair. One should also see to it that books are not set on the shelf upside down. A certain scholar was once studying in his room and had to consult a passage in the Talmud. When he finished examining the passage he returned the volume to its place among the other volumes. But when he turned away the book fell down with a large crash. So the scholar went back and stood it up again, not noticing that it was upside down. Again, the moment he turned away the book fell down with a loud noise. This occurrence was repeated a third time. Finally he noticed that the book was upside down and immediately righted it, after which it did not fall again. This incident also illustrates the fact that Heaven supervises everything that happens.
חִיּוּב גָּדוֹל לִנְהֹג כָּבוֹד בַּסְּפָרִים, וּכְשֶׁהַסֵּפֶר פָּתוּחַ, וְאֵרַע דְּבַר טִנּוּף בְּחַדְרוֹ — יִסְגֹּר הַסֵּפֶר אוֹ יְכַסֵּהוּ בְּמִטְפַּחַת.
It is a matter of great importance that books be treated with respect. Thus, for example, an open volume in a room that has been fouled with an offensive odor should be closed or covered with a cloth.
חָלִילָה שֶׁיִּהְיוּ סְפָרִים בְּחֶדֶר שֶׁהָאִישׁ וְהָאִשָּׁה שָׁם, אִם לֹא שֶׁיֵּשׁ יְרִיעָה פְּרוּסָה בִּפְנֵי הַסְּפָרִים, אוֹ סְבִיב הַמִּטָּה שֶׁקּוֹרִין 'פִיר הֶענְג'.
Books must not be left in the room of a married couple [when they might have marital relations], Heaven forbid, unless either the books or the bed are separated with a curtain.
לֹא יֵשֵׁב עַל סַפְסָל שֶׁהַסְּפָרִים עוֹמְדִין עָלָיו, אֶלָּא אִם כֵּן הַסְּפָרִים מוּנָחִים עַל אֵיזֶה דָּבָר גָּבוֹהַּ מִמֶּנּוּ.
One must not sit upon a bench on which there are books unless they are placed on top of some other item, raised up from the level of the bench.
מָצָא הַסֵּפֶר מֻנָּח מְהֻפָּךְ — יַהַפְכֶנּוּ וִינַשְּׁקֶנּוּ.
If one finds a book lying upside down one should right it and kiss it.
אֵין לְהַנִּיחַ סֵפֶר תַּחַת סֵפֶר אַחֵר כְּשֶׁרוֹצֶה לִלְמֹד, וְאָז עוֹשֶׂה בִּזָּיוֹן לַסֵּפֶר, מַה שֶּׁיּוּכַל לַעֲשׂוֹת בְּעֵץ אוֹ בְּאֶבֶן. וְהוּא בִּזָּיוֹן גָּדוֹל, אִם לֹא שֶׁהַסֵּפֶר הַתַּחְתּוֹן מֻנָּח כְּבָר שָׁרֵי לְהַנִּיחַ עָלָיו. וּכְבָר הִזְהִיר עַל זֶה בַּעַל 'טוּרֵי זָהָב', עַיֵּן שָׁם.
One should not place a book beneath the one from which one is studying, as the Turei Zahav (Yoreh Deah 282:13) has already admonished. This practice degrades the lower book by using it for a function that could be fulfilled just as well by a piece of wood or stone. If, however, the bottom book was already there it is permissible to place another text on top of it.
צָרִיךְ הָאָדָם לַעֲמֹד מִפְּנֵי חֻמָּשִׁים, וְאַף כִּי רַבִּים מְקִלִּים — טוֹב לְהַחְמִיר. וְכֵן מָצִינוּ בַּמַּהֲרִי"ל זִכְרוֹנוֹ לִבְרָכָה, כְּשֶׁהָיָה מְסַבֵּב וְהוֹלֵךְ בְּבֵית הַכְּנֶסֶת לָתֵּת מַתְּנַת יָד בְּיוֹם טוֹב, כְּמִנְהַג אַשְׁכְּנַז, הָיָה נוֹטֵל חֻמָּשׁ בְּתוֹךְ יָדוֹ כְּדֵי לְזַכּוֹת בּוֹ הָרַבִּים, שֶׁיִּהְיֶה הַקִּימָה לִפְנֵי הַחֻמָּשׁ. וְכֵן רָאִיתִי נוֹהֲגִין בִּמְדִינַת פּוֹלִין, שֶׁיֵּשׁ כַּמָּה רַבָּנִים שֶׁהֵן נִזְהָרִין בָּזֶה כְּשֶׁיּוֹצְאִים בְּיוֹם שַׁבָּת אוֹ בְּיוֹם טוֹב רִאשׁוֹנִים מִבֵּית הַכְּנֶסֶת, וְהַקָּהָל עוֹמְדִים לִפְנֵי הָרַב — אָז לוֹקְחִים בְּיָדָם אֵיזֶה סֵפֶר.
A person should rise before a volume of Chumash [i.e., one of the five books of the Torah written on parchment]. And although many are lenient about this it is worthwhile to be strict. It is recorded that when the Maharil would go around the synagogue from congregant to congregant to bless them for their Yom Tov pledges, in accordance with the custom of Ashkenaz, he would carry a volume of Chumash with him. That way when the people rose to receive their blessings they would be doing so in honor of the Chumash (Minhagei Maharil, Hagahos LeSeder HaKriyah BePesach). Similarly, I observed in Poland that a number of Rabbis have the custom of carrying a volume of Chumash with them when they exit the synagogue ahead of the congregation on Shabbos and Yom Tov. That way when the people rise for them they will in fact be rising in honor of the Chumash.
צָרִיךְ הָאָדָם לִהְיוֹת אוֹהֵב לוֹמְדֵי תּוֹרָה אַהֲבָה גְּמוּרָה, וּמִכָּל שֶׁכֵּן שֶׁצָּרִיךְ לֶאֱהֹב אֶת רַבּוֹ וְצָרִיךְ לֶאֱהֹב אֶת רַבּוֹ יוֹתֵר מֵאַהֲבַת אָבִיו. וְצָרִיךְ אָדָם לִזָּהֵר, שֶׁיְּהֵא מוֹרָא רַבּוֹ עָלָיו, שֶׁלֹּא יֵשֵׁב בְּפָנָיו עַד שֶׁיֹּאמַר לוֹ רַבּוֹ שֵׁב, וְלֹא יֵשֵׁב בִּמְקוֹם רַבּוֹ. וּכְשֶׁהוֹלֵךְ — יֵלֵךְ לִשְׂמֹאל רַבּוֹ, וְלַעֲשׂוֹת לוֹ כָּל שֵׁרוּת. וְכָל מִי שֶׁמְּבַשֵּׂר אֶת רַבּוֹ בְּשׂוֹרוֹת טוֹבוֹת, וְכַוָּנָתוֹ הוּא לְשֵׁם שָׁמַיִם — אֲזַי שְׂכָרוֹ הוּא גָּדוֹל מְאֹד. וְכִדְאִיתָא בַּזֹּהַר פָּרָשַׁת שְׁלַח לְךָ: הֵיכָל אֶחָד יֵשׁ לְמַעְלָה, וְהוּא מְיֻחָד לְבַתְיָה בַּת פַּרְעֹה, וְכַמָּה רְבָבוֹת וַאֲלָפִים נָשִׁים צִדְקָנִיּוֹת עִמָּהּ, וּלְכָל חֲדָא — מָקוֹם מְיֻחָד לְהִתְעַנֵּג בְּעֹנֶג גָּדוֹל. וְשָׁלשׁ פְּעָמִים בַּיּוֹם מַכְרִיזִים: הָא דְּיוּקְנָא דְּמשֶׁה, נְבִיאָה מֵהֵימָנָא, אָתֵי! וְאָז יוֹצֵאת בַּתְיָה לְמָקוֹם אַחֵר, אֲשֶׁר פָּרֹכֶת פְּרוּסָה שָׁם, וְרוֹאָה דֶּרֶךְ פַּרְגּוֹדָא דְּיוּקְנָא דְּמשֶׁה וְאוֹמֶרֶת: זַכַּאי חוּלְקִי, שֶׁגִּדַּלְתִּי נְהוֹרָא דָּא! וְאַחַר כָּךְ חוֹזֶרֶת אֶל הַנָּשִׁים, שֶׁיּוֹשְׁבוֹת עִמָּהּ בַּחֶדֶר הַנִּזְכָּר לְעֵיל עִם בְּגָדִים נָאִים, כְּמוֹ שֶׁהָיְתָה בָּעוֹלָם הַזֶּה בִּלְבוּשִׁים הַמְּאִירִים בְּאוֹר גָּדוֹל, וְנִקְרָאִים נָשִׁים שַׁאֲנַנּוֹת.
A person must feel complete love for Torah scholars and above all for his own mentor. In fact, he should love him more than his own father. One should likewise treat his mentor with awe, which means that the student may not sit until the rabbi instructs him to do so, nor may he sit in his place. When accompanying him he should walk to his left and he should attend to his needs. Whoever delivers good tidings to his rabbi for pure motives will be greatly rewarded. The Zohar (Parashas Shelach 167b) relates: There is a certain palace On High set aside for Basyah bas Pharaoh and thousands of other righteous women along with her. Each one has her own special place where she enjoys tremendous pleasure. Three times a day an announcement is made, “Here comes the image of the faithful prophet Moshe!” Then Basyah goes to a place partitioned off with a curtain. Through the partition she sees Moshe’s image and says, “How fortunate is my lot that I raised this light!” Then she returns to the women sitting with her in the room mentioned above. There she sits clothed in beautiful garments, just as her garments shone with a great light in this world. These are called the “women of tranquility.”
וּבַהֵיכָל הַשֵּׁנִי יוֹשֶׁבֶת סֶרַח בַּת אָשֶׁר וְכַמָּה אֲלָפִים וּרְבָבוֹת נָשִׁים צִדְקָנִיּוֹת עִמָּהּ, וְשָׁלשׁ פְּעָמִים בְּכָל יוֹם מַכְרִיזִים: הָא יוֹסֵף צַדִּיקָא אָתֵי! וְהִיא חֲדָאת וְיָצָאת גַּם כֵּן לְגוֹ פַּרְגּוֹדָא דְּאִית לַהּ, וַחֲמָאת נְהוֹרָא דִּדְיוּקְנָא דְּיוֹסֵף וְאוֹמֶרֶת: זַכַּאי חוּלְקִי וְזַכָּאָה הַאי יוֹמָא, שֶׁבִּשַּׂרְתִּי מֵהַהוּא שׁוּפְרָא לְאָבִי זְקֵנִי, לְיַעֲקֹב! וְאַחַר כָּךְ חוֹזֶרֶת לִמְקוֹמָהּ.
In the second palace sits Serach daughter of Asher and with her thousands of other righteous women. Three times a day it is announced, “Here comes the righteous Yosef!” Then she rejoices and also goes out to the partition to see the light of Yosef’s image and says, “How fortunate is my lot and fortunate was the day on which I related the good tidings [that Yosef was alive] to my grandfather Yaakov!” Then she returns to her place.
בְּהֵיכָלָא אָחֳרָא, שָׁם יוֹכֶבֶד, אִמָּא דְּמשֶׁה וְאַהֲרֹן וּמִרְיָם, וְכַמָּה אֲלָפִים וּרְבָבוֹת נָשִׁים עִמָּהּ, וּבְכָל יוֹם עוֹמְדוֹת וּמְשַׁבְּחוֹת לְמָארֵיהּ עָלְמָא אִיהִי, וְכָל הַנָּשִׁים מְזַמְּרוֹת שִׁירַת הַיָּם, וְאַחַר כָּךְ אִיהִי בִּלְחוֹדָא מְנַגֶּנֶת פָּסוּק: וַתִּקַּח מִרְיָם הַנְּבִיאָה אֶת הַתֹּף בְּיָדָהּ, וְכַמָּה כִּתּוֹת שֶׁל מַלְאָכִים שׁוֹמְעִים לְקוֹל נְעִימוֹת שֶׁלָּהֶן.
In the third palace is Yocheved, mother of Moshe, Aharon and Miryam, along with thousands of other righteous women. Every day they stand and praise the Master of the Universe and she and the other women sing the Song of the Sea. Afterwards she alone sings the verse, “And Miryam the prophetess took the tambourine in her hand” (Shemos 15:20), and several bands of angels listen to their pleasant voices.
וּבְהֵיכָלָא רְבִיעִי, שָׁם דְּבוֹרָה הַנְּבִיאָה וְהַרְבֵּה נָשִׁים עִמָּהּ, וּמְשׁוֹרֶרֶת שִׁירַת דְּבוֹרָה וּבָרָק בֶּן אֲבִינֹעַם. וְלִפְנִים מֵהֵיכְלִין אִלֵּין, שָׁם אַרְבָּעָה הֵיכְלִין טְמִירִין שֶׁל שָׂרָה וְרִבְקָה, רָחֵל וְלֵאָה. וְלֹא אִתְגַּלְיָן וְלֹא חֲמָאן. וּמֵהֵיכָלָא דִּלְּהוֹן נַפְקָן נִשְׁמוֹת הַגֵּרִים, וְנִכְנָסִים אַחַר כָּךְ תַּחַת כַּנְפֵי הַשְּׁכִינָה, וְאֵין רְשׁוּת יוֹתֵר לְדַבֵּר בָּזֶה. עַד כָּאן לְשׁוֹן הַזֹּהַר, עַיֵּן שָׁם.
In the fourth palace is Devorah the prophetess, along with many other women. They sing the song of Devorah and Barak ben Avinoam. Beyond these palaces are the four hidden palaces of Sarah, Rivkah, Rochel and Leah, which are neither revealed nor seen. From their palaces come the souls of converts. Afterwards they enter beneath the wings of the Shechinah, but nothing more may be said about this.
אִם כֵּן, נִלְמָד מֵהַמַּעֲשֶׂה זֶה, שֶׁזָּכְתָה בַּתְיָה בַּת פַּרְעֹה לְגֹדֶל מַעֲלָה זֹאת, עֲבוּר שֶׁגִּדְּלָה לְמשֶׁה רַבֵּנוּ. וְסֶרַח בַּת אַָשֶׁר זָכְתָה לְגֹדֶל הַמַּעֲלָה בִּשְׁבִיל שֶׁבִּשְּׂרָה בְּשׁוֹרָה טוֹבָה לְיַעֲקֹב אָבִינוּ.
It can be seen from here that Basyah daughter of Pharaoh merited her lofty station because she raised our teacher Moshe while Serach daughter of Asher merited her station because she brought good tidings to the Patriarch Yaakov.
מֵאַהֲבַת תּוֹרָה: צָרִיךְ אָדָם לְפַרְנֵס תַּלְמִיד חָכָם בְּהֶסְתֵּר, וּמִצְוַת פַּרְנָסַת תַּלְמִידֵי חֲכָמִים הִיא שְׁקוּלָה כְּעֹנֶג שַׁבָּת, כִּי תַּלְמִיד חָכָם הוּא דּוֹמֶה וְנִמְשָׁל לְיוֹם הַשַּׁבָּת: כְּמוֹ שֶׁיּוֹם הַשַּׁבָּת אֵינוֹ מֵכִין לְעַצְמוֹ פַּרְנָסָה, לְפִי שֶׁאֵין בּוֹ מְלָאכָה, כִּי אִם שֵׁשֶׁת יָמִים מְכִינִין לוֹ — הָכֵי נָמֵי תַּלְמִידֵי חֲכָמִים, שֶׁעוֹסְקִים בַּתּוֹרָה וּמְבַטְּלִין מִמְּלָאכָה, וְאֵינָם עוֹסְקִין בִּמְלָאכָה וּבְמַשָּׂא וּמַתָּן כִּשְׁאָר הָעָם, הַהוֹלְכִים לָעִיר וּבָרְחוֹבוֹת וּבַשְּׁוָקִים לְהַמְצִיא פַּרְנָסָה. עַל כֵּן שְׁאָר אֲנָשִׁים צְרִיכִין לִרְאוֹת לִתֵּן פַּרְנָסַת תַּלְמִידֵי חֲכָמִים. וּכְשֵׁם שֶׁהָאָדָם מְחֻיָּב לְעַנֵּג אֶת הַשַּׁבָּת, כֵּן מְחֻיָּב אָדָם לִרְאוֹת לִתֵּן דַּוְקָא בְּכָבוֹד הַמַּתָּנָה לְתַלְמִיד חָכָם, וְלֹא דֶּרֶךְ בִּזָּיוֹן. וְזֶה שֶׁאָמַר הַכָּתוּב (יְשַׁעְיָה נח, יג): "וְקָרָאתָ לַשַּׁבָּת עֹנֶג, לִקְדוֹשׁ ה' מְכֻבָּד". וְתַלְמִיד חָכָם נִקְרָא קְדוֹשׁ ה', וְכָל הַמְכַבֵּד אֶת הַתַּלְמִידֵי חֲכָמִים — אַשְׁרֵי לוֹ וְאַשְׁרֵי חֶלְקוֹ, וְעָלָיו נֶאֱמַר: שְׂמַח זְבוּלוּן בְּצֵאתְךָ, וְיִשָּׂשׂכָר בְּאָהֳלֶךָ. אֲבָל הַמְצַעֲרִין לְתַלְמִידֵי חֲכָמִים — אוֹי לָהֶם וְאוֹי לְנִשְׁמוֹתֵיהֶן! וְהָעֹנֶשׁ שֶׁלָּהֶן תִּמְצָא בַּזֹּהַר רַעְיָא מְהֵימָנָא, פָּרָשַׁת בַּמִּדְבָּר בַּאֲרִיכוּת, כִּי קָצְרָה הַיְרִיעָה לְהַעְתִּיקָהּ.
Another way in which one must demonstrate love of Torah is by supporting Torah scholars discretely. Supporting scholars is the equivalent of delighting in the Shabbos because scholars are likened to the Shabbos. For instance, none of the needs of Shabbos may be prepared on the Shabbos day itself because it is forbidden to do any craft. Instead everything must be prepared during the other six days. Similarly, Torah scholars dedicate themselves to their studies to the exclusion of other labor, engaging neither in craft nor in trade like the rest of the populace who can be found making their way through the streets and markets of the city in pursuit of their livelihood. Therefore the rest of the people must ensure that the scholars are provided with an income. Just as a person is obliged to delight in the Shabbos, so is he obliged to give his gifts to the scholars in a dignified manner and not with contempt. This is the meaning of the verse, “And you shall call the Shabbos ‘delight,’ to the holy one of Hashem [you shall call] ‘honored’” (Yeshayahu 58:13). The “holy one of Hashem” refers to the scholar. Fortunate is the person who honors scholars and fortunate is his lot. Concerning him was it written, “Rejoice Zevulun in your going out and Yissachar in your tents” (Devarim 33:18). But as for those who cause the scholars anguish, woe to them and woe to their souls! Their punishment is described in the Zohar (Raya Meheimna, Parashas Bamidbar 124b-125b) in too great length to cite here.
עַל כֵּן יִרְאֶה הָאָדָם לְבִלְתִּי לְהָקֵל בִּכְבוֹדָן שֶׁל תַּלְמִידֵי חֲכָמִים, וַעֲלַיְהוּ אִתְּמַר: לֹא תִּגַּע בּוֹ יָד, כִּי סָקֹל יִסָּקֵל. עַיֵּן שָׁם הֵיטֵב בַּזֹּהַר. וְכָל הַמְכַבֵּד לְתַלְמִידֵי חֲכָמִים, יִהְיֶה מְכֻבָּד מִן הַשָּׁמַיִם.
Therefore let every person take care lest he detract from the honor of the scholars, as it is written, “Let no hand touch him lest he be stoned” (Shemos 19:13). See the passage from the Zohar. But whoever honors them will be honored by Heaven.