Chazal have said (Sanhedrin 99b): “All who study Torah for its own sake make peace in the celestial and terrestrial retinues, viz. (Isaiah 27:5): ‘Or if he but take hold of My stronghold [Torah], he shall make peace for Me [1]; he shall make peace for Me [2].’ Rav said: ‘It is as if he would build the celestial palace and the terrestrial palace, viz. (Ibid. 51:16): “And I have placed My words in your mouth … to plant the heavens and to lay the foundations of the earth.”’”
[And according to the words of Rav, the words of the verse (Psalms 62:13) are well explained, viz.: “And Yours, O L-rd, is kindness; for You pay a man according to his works.” For many ask: “What kindness is there in the L-rd’s bestowing good for the fulfillment of his mitzvoth?” But according to this [interpretation of Rav], it is well understood. For it is known that if one would, with his wisdom, invent a machine with which the builders could build a city in one day, and news of this came to the king, he [the inventor] would certainly find favor in his eyes, and he would give him a great gift according to “the king’s hand,” but it is inconceivable that he would give him those cities that his servants built with this machine and call them by his name as if he himself had built them. But in this case, through the words of Torah that one learns in this world, the creation of heaven and earth is fulfilled, as we wrote above in Chapter I. Now, in truth, did the man himself build these palaces that they should be called by his name? Is it not the Holy One Blessed be He through His power and His strength, who, in His goodness, renews the creation every day and who Himself gives power to the words of Torah that he learned to be the foundation of this thing? And even so, the Holy One Blessed be He accounts it to him as if he himself had built the celestial and terrestrial palaces. And this is Rav’s intent in “as if he himself had planted the heavens and the earth.” And it is also possible to interpret the seemingly superfluous “You” [(in the Hebrew)] in the verse [“For You pay a man according to his works,”] in the manner of the GRA on (Mishlei 10:24): “The fear of the wicked one, it will come upon him, and the desire of the righteous, He will give.” For the transgression that a man commits, it itself will punish him, wherefore the punishment has a limit, just as the transgression itself has a limit. But, for the mitzvah, the Holy One Blessed be He pays him, by Himself and in His honor, wherefore the reward is eternal, without limit, just as the Holy One Blessed be He Himself is without limit. And this is the intent of the verse: “And Yours, O L-rd is kindness; for You pay a man according to his works.” That is, You Yourself pay a man reward for the fulfillment of his mitzvoth, so that there not be a limit to his reward.
(Sanhedrin 99b): “R. Yochanan said: ‘He [one who learns Torah] also secures protection for the entire world, viz. (Isaiah 51:16): “and with the shadow of My hand have I covered you” [and, consequently, the entire world].”’” Levi said: ‘He also brings the redemption nearer, viz. (Ibid.): “and to say to Zion: ‘You are my people.’”’”
[Torah study is] greater than all the sacrifices, for thus have Chazal expounded (Rosh Hashanah 18a): “(I Samuel 3:14): ‘The iniquity of Eli’s house will not be purged with sacrifice or offering forever.’ Rava said: ‘It cannot be purged with sacrifice or offering, but it can be purged with words of Torah.’” And thus does Scripture state (Vayikra 7:37): “This is the Torah for burnt-offering, meal-offering, and sin-offering, etc.” And they have said (Menachoth 110a): “If one occupies himself with Torah, it is as if he sacrificed a burnt-offering, as if he sacrificed a meal-offering, as if he sacrificed a sin-offering, as if he sacrificed peace-offerings.” And this is the language of the holy Zohar, Parshath Shelach 159a: “
If one occupies himself with Torah, it is as if he sacrificed all the offerings in the world before the Holy One Blessed be He. What is more, the Holy One Blessed be He grants him atonement for all of his sins and they set up for him many ‘chairs’ for the world to come.”
And through it [Torah study] one merits the world to come, as Chazal have said (Peah 1:1): “These are the things … and Torah study over and against all.” And Chazal have said (Bava Metzia 85b): “That which is written (Iyyov 3:19): ‘The small and the great are there [in the next world], and the servant free of his master.’ Do we not know that the small and the great are there? — [The intent is] rather, that all who make themselves small for Torah in this world are made great in the world to come, and all who make themselves servants for Torah in this world are made free men in the world to come.” And in Avoth 6:3: “There is no honor but Torah, as it is written (Mishlei 3:35): ‘The wise will inherit honor.’ Do not desire more honor than your learning and do not lust for the table of kings. For your table [in the world to come] is greater than their table in this world, and your crown is greater than their crown, etc.” And in Sanhedrin 100a: “All who blacken their faces in Torah study in this world, the Holy One Blessed be He brightens them in the world to come, as it is written (Song of Songs 5:15): ‘His countenance is as Levanon, choice as the cedars.’” And, similarly, in Midrash Rabbah: “R. Yehudah interpreted the verse as relating to Torah scholars. One verse states (Ibid. 11) ‘black as a raven,’ and another (Nachum 2:5): ‘Their appearance is like flames, they flash like lightning.’ These are the Torah scholars, who look ungainly and black in this world but whose appearance is flamelike in the next world.” R. Tanchum ben Chanilai said: ‘All who starve themselves for words of Torah in this world, the Holy One Blessed be He sates them in the world to come, as it is written (Psalms 36:9): ‘They will be sated with the fatness of Your house.’”
And we find in Midrash Tehillim 49:2: "'To the chief musician, to the sons of Korach, a psalm.' This is as Scripture says (Koheleth 11:7): 'And sweet is the light, and good for the eyes.' How sweet is the light of the world to come. Happy is the man who has the good deeds to see that light, as it is written (Judges 5:31): 'And His lovers [will be] as the rising of the sun in his might.'" R. Abba said: "How sweet are those things which are compared to light. As it is written (Mishlei 6:23): 'For a mitzvah is a lamp, and Torah, light, etc.' Happy is the man who sees the Torah white as snow, for there is no end to its reward. When the Holy One Blessed be He will come to pay Israel the reward of the toilers in Torah and will bestow upon them of the secreted light in its merit — at that time they will say to the peoples of the world: 'We merited [this] because we occupied ourselves with Torah. And you used to say to us: "You are wearying yourselves for nothing." — See its reward!' As it is written (Psalms 49:2): 'Hear this [zoth] all you people.' And 'zoth' is the Torah.' (Psalms, Ibid.): 'Hear, all you dwellers of the earth [chaled]' — these are the men who raise rust [chaludah] in Gehinnom. And who are they? (Ibid. 3): 'Both the sons of "Adam" and the sons of "Ish."' "Adam" — this is Abraham, viz. (Joshua 14:15): 'the great man [Adam] among the giants.' Also the sons of Adam' — Yishmael and the sons of Ketura. 'Also the sons of Ish' — the sons of Noach, who was called ish tzaddik (Bereshith 6:9). Another interpretation: These are the idolators, who descend to Gehinnom. (Ibid.): "rich and poor together" — rich in Torah and poor in Torah. "rich" — Doeg and Achitophel. Even though they were heads of sanhedrin, they descended to Gehinnom. "and poor in Torah" — one who can learn but does not learn. Therefore, the sons of Korach said (Ibid. 4): 'My mouth shall speak wisdom' — the wisdom of Torah; 'and my heart shall meditate understanding' — the understanding of Torah. (Ibid. 5) 'I will incline my ear to a parable' — the parable of Torah." And this is the language of the holy Zohar, Parshath Vayeshev:"
(Psalms 19:8): 'The Torah of the L-rd is whole; it restores the soul': How much should men occupy themselves with Torah! For all who do so will have life in this world and in the world to come, and will merit both worlds. And even one who occupies himself with Torah and does not do so for its own sake [lishmah], as is proper, still merits goodly reward in this world and is not judged in the world to come … When his soul is about to depart to return to its place, it [his Torah] goes before that soul and many gates are broken before the Torah until it enters its place and stands [guard] over the man until he arises for the resurrection, and it [his Torah] speaks in his defense."
And this is its [the Zohar's] language in Parshath Beshalach 46a: "How beloved is the Torah by the Holy One Blessed be He. For whoever occupies himself with Torah is beloved above and below. The Holy One Blessed be He heeds his words and does not forsake him in this world and the next. And in Torah must one toil, day and night.
And in Parshath Emor 89b: "Happy are Israel, whom the Holy One Blessed be He favored above all of the peoples, who, in His love for them, gave them a Torah of truth to know the way of the holy King. And if one occupies himself with Torah, it is as if he is occupying himself with the Holy One Blessed be He. For all of the Torah is the Name of the Holy One Blessed be He, so that if one occupies himself with it, it is as if he were occupying himself with His Name. And if one distances himself from the Torah, he is distant from the Holy One Blessed be He."
And (Ibid. 96a): "How fortunate is the portion of those who occupy themselves with Torah every day. Woe unto those who do not occupy themselves with Torah, for they have no portion in the holy Name, and they are not intimate with it in this world and the next. And one who merits it in this world merits it in the world to come, as it is written (Song of Songs 7:10): 'He titillates the lips of the sleepers [in the grave].' For though they are in this world, their lips murmur Torah there."
And in Parshath Shelach 259b: "The Holy One Blessed be He takes pride in the Torah: 'Walk in My ways. Go and occupy yourselves with My Torah, and I will bring you to good worlds and to celestial heights.' (Bamidbar 13:17): 'Go up this (way) in the south,' and occupy yourselves with Torah, and see that it stands before you and that from it you will know Me."
And (Ibid. 176): (Mishlei 5:19): "'A beloved hind, of excellent favor' — the Torah, the light of all the worlds. How many seas and rivers, springs and fountains issue from you [Torah]! What can I say about you. All depend upon you, the celestial and the terrestrial. 'A beloved hind, of excellent favor,' for the celestial and the terrestrial. Who will merit [wearing] your honor as befits you? And who can utter and reveal your hidden and secret things?"
And in Parshath Pinchas: "If one toils in Torah, he merits the opening of many gates before him in this world, and many lights. When he departs from this world, it [Torah] precedes him and goes to all the keepers of the gates and calls out and says (Isaiah 26:2): 'Open, you gates, and let the righteous nation enter.' 'Prepare a seat for Ploni, servant of the King.' For there is no rejoicing for the Holy One Blessed be He except in one who occupies himself with Torah — how much more so, one who stays awake at night to occupy himself with Torah. For all the tzaddikim in Gan Eden listen to his voice, and the Holy One Blessed be He prides Himself in him."
And he also merits through Torah a holy soul, as it is written in the introduction to the Zohar, Bereshith, the fifth pronouncement (Bereshith 1:20): "Let the waters swarm a swarming, a living soul." There are three mitzvoth here: one, to toil in Torah; and to occupy oneself with it; and to add to it every day, to perfect his soul and his spirit. For when a man occupies himself with Torah, he perfects another holy soul, etc. For when a man does not occupy himself with Torah, he has no holy soul. And the holy soul above does not repose upon him. And when he occupies himself with Torah, by the murmuring of his lips in it, he merits that living soul and becomes like the holy angels, as it is written (Psalms 103:20): 'Bless the L-rd, His angels' — these are those who occupy themselves with Torah, who are called 'His angels' on earth, etc. This, in this world. As to the world to come, we have learned that the Holy One Blessed be He is destined to make for them, etc."
בּוֹ יְבֹאַר שְׂכַר לִמּוּד הַתּוֹרָה.
In this chapter there will be explained the reward for Torah study.
אָמְרוּ רַזַ"ל בְּפֶרֶקּ חֵלֶק (סנהדרין צ"ט:): כָּל הָעוֹסֵק בַּתּוֹרָה לִשְׁמָהּ, מֵשִׂים שָׁלוֹם בְּפָמַלְיָא שֶׁל מַעְלָה וּבְפָמַלְיָא שֶׁל מַטָּה, שֶׁנֶּאֱמַר (ישעיה ה' כ"ז): "אוֹ יַחֲזֵק בְּמָעֻזִּי יַעֲשֶׂה שָׁלוֹם לִי, שָׁלוֹם יַעֲשֶׂה לִי". רַב אָמַר: כְּאִלּוּ בָּנָה פַּלְטְרִין שֶׁל מַעְלָה וּפַלְטְרִין שֶׁל מַטָּה, שֶׁנֶּאֱמַר: "וָאָשִׂם דְּבָרַי בְּפִיךָ וְגוֹ' לִנְטֹעַ שָׁמַיִם וְלִיסֹד אָרֶץ".
Chazal have said (Sanhedrin 99b): “All who study Torah for its own sake make peace in the celestial and terrestrial retinues, viz. (Isaiah 27:5): ‘Or if he but take hold of My stronghold [Torah], he shall make peace for Me [1]; he shall make peace for Me [2].’ Rav said: ‘It is as if he would build the celestial palace and the terrestrial palace, viz. (Ibid. 51:16): “And I have placed My words in your mouth … to plant the heavens and to lay the foundations of the earth.”’”
[וּלְפִי דִּבְרֵי רַב יִתְפָּרֵשׁ הֵיטֵב הַכָּתוּב (תהילים ס"ב י"ג): "וּלְךָ ה' חָסֶד, כִּי אַתָּה תְּשַׁלֵּם לְאִישׁ כְּמַעֲשֵׂהוּ". וְרַבִּים יִתְמְהוּ: מַאי חֶסֶד הוּא כְּשֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא גּוֹמֵל טוֹב עֲבוּר קיּוּם מִצְוֹתָיו? אַךְ לְפִי זֶה נִיחָא, דְּיָדוּעַ הוּא דְּאִם אֶחָד יַמְצִיא בְּחָכְמָתוֹ לַעֲשׂוֹת "מַאשִׁין" (פירוש: מכונה) חֲדָשָׁה אֲשֶׁר הַבּוֹנִים יִבְנוּ בָּהּ עִיר בְּיוֹם אֶחָד. וְאִם יוּבָא דָּבָר זֶה לִפְנֵי הַמֶּלֶךְ, בְּוַדַּאי יִמְצָא עֲבוּר זֶה חֵן בְּעֵינָיו, וְיִתֵּן לוֹ מַתָּנָה רַבָּה כְּיַד הַמֶּלֶךְ. אֲבָל לֹא יִתָּכֵן שֶׁיִּתֵּן לוֹ הָעֲיָרוֹת הָהֵן, אֲשֶׁר יִבְנוּ עֲבָדָיו בַּמַּאשִׁין הַזּוֹ, וְיֵחָשְׁבוּ עַל שְׁמוֹ, כְּאִלּוּ הוּא בְּעַצְמוֹ בָּנָה אוֹתָן. כֵּן הַדָּבָר בָּזֶה, עַל יְדֵי דִּבְרֵי הַתּוֹרָה, שֶׁאָדָם לוֹמֵד בְּזֶה הָעוֹלָם, נִתְקַיֵּם בְּרִיאַת שָׁמַיִם וָאָרֶץ, כְּמוֹ שֶׁכָּתַבְנוּ לְעֵיל בְּפֶרֶקּ א'. וּבֶאֱמֶת, וְכִי הָאָדָם בְּעַצְמוֹ בּוֹנֶה עַתָּה אֵלּוּ הַפַּלְטְרִין, שֶׁיִּהְיוּ נִקְרָאִין עַל שְׁמוֹ, הֲלֹא הַקָּדוֹשׁ בָּרוּךְ הוּא בְּכֹחוֹ וּגְבוּרָתוֹ מְחַדֵּשׁ בְּטוּבוֹ בְּכָל יוֹם מַעֲשֵׂה בְרֵאשִׁית, וְהוּא בְּעַצְמוֹ הַנּוֹתֵן כֹּחַ לְדִבְרֵי תּוֹרָה שֶׁלָּמַד, שֶׁיִּהְיוּ כְּמוֹ שֹׁרֶשׁ לְהָעִנְיָן הַזֶּה? וַאֲפִלּוּ הָכֵי הַקָּדוֹשׁ בָּרוּךְ הוּא בְּחַסְדּוֹ מְחַשֵּׁב לוֹ, כְּאִלּוּ הוּא בְּעַצְמוֹ בָּנָה פַּלְטְרִין שֶׁל מַעְלָה וְשֶׁל מַטָּה. וְזוֹ כַּוָּנַת רַב: כְּאִלּוּ בָּנָה וְכוּ', פֵּרוּשׁ: שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא חוֹשֵׁב לָאָדָם, כְּאִלּוּ הוּא בְּעַצְמוֹ נָטַע שָׁמַיִם וָאָרֶץ וּכְמוֹ שֶׁאָמַר רַב. וְאֶפְשָׁר לְפָרֵשׁ עוֹד הַפָּסוּק בְּהֶקְדֵּם יִתּוּר הַלָּשׁוֹן שֶׁל תֵּבַת "אַתָּה", שֶׁהִיא לִכְאוֹרָה מְיֻתֶּרֶת, עַל פִּי מַה שֶּׁכָּתַב הַגְּרָ"א בְּמִשְׁלֵי עַל הַפָּסוּק (משלי י' כ"ד): "מְגוֹרַת רָשָׁע הִיא תְבוֹאֶנּוּ, וְתַאֲוַת צַדִּיקִּים יִתֵּן". דְּהָעֲבֵרָה שֶׁהָאָדָם עוֹשֶׂה, הִיא בְּעַצְמָהּ מַעֲנִישָׁה אַחַר כָּךְ לָאָדָם, וְעַל כֵּן יֵשׁ לְעֹנֶשׁ גְּבוּל כְּמוֹ שֶׁהָעֲבֵרָה בְּעַצְמָהּ יֵשׁ לָהּ גְּבוּל. אֲבָל עֲבוּר הַמִּצְוָה מְשַׁלֵּם הַקָדוֹשׁ בָּרוּךְ הוּא בְּעַצְמוֹ וּבִכְבוֹדוֹ, וְעַל כֵּן הַשָּׂכָר הוּא לְעוֹלָם בְּלִי גְּבוּל, כְּמוֹ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא בְּעַצְמוֹ אֵין לוֹ גְּבוּל. וְזוֹ כַּוָּנַת הַכָּתוּב (שם): "וּלְךָ ה' חָסֶד כִּי אַתָּה", פֵּרוּשׁ: אַתָּה בְּעַצְמְךָ "תְּשַׁלֵּם לְאִישׁ" שָׂכָר עֲבוּר קַיּוּם מִצְוֹתָיו, כְּדֵי שֶׁלֹּא יִהְיֶה גְּבוּל לַשָּׂכָר].
[And according to the words of Rav, the words of the verse (Psalms 62:13) are well explained, viz.: “And Yours, O L-rd, is kindness; for You pay a man according to his works.” For many ask: “What kindness is there in the L-rd’s bestowing good for the fulfillment of his mitzvoth?” But according to this [interpretation of Rav], it is well understood. For it is known that if one would, with his wisdom, invent a machine with which the builders could build a city in one day, and news of this came to the king, he [the inventor] would certainly find favor in his eyes, and he would give him a great gift according to “the king’s hand,” but it is inconceivable that he would give him those cities that his servants built with this machine and call them by his name as if he himself had built them. But in this case, through the words of Torah that one learns in this world, the creation of heaven and earth is fulfilled, as we wrote above in Chapter I. Now, in truth, did the man himself build these palaces that they should be called by his name? Is it not the Holy One Blessed be He through His power and His strength, who, in His goodness, renews the creation every day and who Himself gives power to the words of Torah that he learned to be the foundation of this thing? And even so, the Holy One Blessed be He accounts it to him as if he himself had built the celestial and terrestrial palaces. And this is Rav’s intent in “as if he himself had planted the heavens and the earth.” And it is also possible to interpret the seemingly superfluous “You” [(in the Hebrew)] in the verse [“For You pay a man according to his works,”] in the manner of the GRA on (Mishlei 10:24): “The fear of the wicked one, it will come upon him, and the desire of the righteous, He will give.” For the transgression that a man commits, it itself will punish him, wherefore the punishment has a limit, just as the transgression itself has a limit. But, for the mitzvah, the Holy One Blessed be He pays him, by Himself and in His honor, wherefore the reward is eternal, without limit, just as the Holy One Blessed be He Himself is without limit. And this is the intent of the verse: “And Yours, O L-rd is kindness; for You pay a man according to his works.” That is, You Yourself pay a man reward for the fulfillment of his mitzvoth, so that there not be a limit to his reward.
רַבִּי יוֹחָנָן אָמַר: אַף מֵגֵן עַל כָּל הָעוֹלָם שֶׁנֶּאֱמַר (ישעיה נ"א ט"ז): "וּבְצֵל יָדִי כִּסִּיתִיךָ". רַבִּי לֵוִי אָמַר: אַף מְקָרֵב אֶת הַגְּאֻלָּה שֶׁנֶּאֱמַר (שם): "וְלֵאמֹר לְצִיּוֹן עַמִּי אָתָּה".
(Sanhedrin 99b): “R. Yochanan said: ‘He [one who learns Torah] also secures protection for the entire world, viz. (Isaiah 51:16): “and with the shadow of My hand have I covered you” [and, consequently, the entire world].”’” Levi said: ‘He also brings the redemption nearer, viz. (Ibid.): “and to say to Zion: ‘You are my people.’”’”
גְּדוֹלָה תּוֹרָה יוֹתֵר מִכָּל הַקָּרְבָּנוֹת, שֶׁכֵּן דָּרְשׁוּ זַ"ל (ר"ה י"ח.): "אִם יִתְכַּפֵּר עֲוֹן בֵּית עֵלִי בְּזֶבַח וּבְמִנְחָה" (שמואל א' ג' י"ד), בְּזֶבַח וּבְמִנְחָה הוּא דְּאֵינוֹ מִתְכַּפֵּר, אֲבָל הוּא מִתְכַּפֵּר בְּדִבְרֵי תּוֹרָה. וְכֵן הַכָּתוּב אוֹמֵר (ויִּקְרָא ז' ל"ז): "זֹאת הַתּוֹרָה לְעֹלָה וּלְמִנְחָה וּלְחַטָּאת" וְגוֹ' וְאָמְרוּ בִּמְנָחוֹת (ק"י.): כָּל הָעוֹסֵק בַּתּוֹרָה, כְּאִלּוּ הִקְרִיב עוֹלָה, כְּאִלּוּ הִקְרִיב מִנְחָה, כְּאִלּוּ הִקְרִיב חַטָּאת, כְּאִלּוּ הִקרִיב אָשָׁם, כְּאִלּוּ הִקְרִיב שְׁלָמִים. וְזֶה לְשׁוֹן הַזֹּהַר הַקָּדוֹשׁ פָּרָשַׁת שְׁלַח (דף קנ"ט.):
[Torah study is] greater than all the sacrifices, for thus have Chazal expounded (Rosh Hashanah 18a): “(I Samuel 3:14): ‘The iniquity of Eli’s house will not be purged with sacrifice or offering forever.’ Rava said: ‘It cannot be purged with sacrifice or offering, but it can be purged with words of Torah.’” And thus does Scripture state (Vayikra 7:37): “This is the Torah for burnt-offering, meal-offering, and sin-offering, etc.” And they have said (Menachoth 110a): “If one occupies himself with Torah, it is as if he sacrificed a burnt-offering, as if he sacrificed a meal-offering, as if he sacrificed a sin-offering, as if he sacrificed peace-offerings.” And this is the language of the holy Zohar, Parshath Shelach 159a: “
כָּל מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְתָא, כְּאִלּוּ מְקָרֵב כָּל קָרְבְּנִין דְּעָלְמָא לְקַמֵּי קֻדְשָׁא בְּרִיךְ הוּא, וְלֹא עוֹד אֶלָּא דְּקֻדְשָׁא בְּרִיךְ הוּא מְכַפֵּר לֵהּ עַל כָּל חוֹבוֹי, וּמְתַקְּנִין לֵהּ כַּמָּה כָּרְסְיִין לְעָלְמָא דְּאָתֵי.
If one occupies himself with Torah, it is as if he sacrificed all the offerings in the world before the Holy One Blessed be He. What is more, the Holy One Blessed be He grants him atonement for all of his sins and they set up for him many ‘chairs’ for the world to come.”
שֶׁכָּל מִי שֶׁעוֹסֵק בַּתּוֹרָה, כְּאִלּוּ מַקְרִיב כָּל הַקָרְבָּנוֹת שֶׁבָּעוֹלָם לִפְנֵי הַקָדוֹשׁ בָּרוּךְ הוּא, וְלֹא עוֹד אֶלָּא שְהַקָדוֹשׁ בָּרוּךְ הוּא מְכַפֵּר לוֹ עַל כָּל עַוֹנוֹתָיו, וּמְתַקְנִים לוֹ כַּמָּה כִּסְאוֹת לָעוֹלָם הַבָּא.
וְזֶה לְשׁוֹן מִדְרָשׁ הַנֶּעְלָם פָּרָשַׁת וַיֵּרָא: בָּטְלוּ הַקָּרְבָּנוֹת, לֹא בָּטְלָה הַתּוֹרָה, הַאי דְּלָא אִעֲסַק בַּקָָּרְבָּנוֹת לִעֲסַקּ בַּתּוֹרָה וְיִתְהֲנֵי לֵהּ יַתִּיר, (מי שלא מתעסק בקרבנות שיעסוק בתורה, ויועיל לו הרבה) עַד כָּאן לְשׁוֹנוֹ בְּקִצּוּר.
וְגַם גְּדוֹלָה תּוֹרָה יוֹתֵר מֵהַצָּלוֹת נְפָשׁוֹת כְּמָה שֶׁאָמְרוּ חֲזַ"ל בִּמְגִלָּה (דף טז:).
And Torah is greater than the saving of lives, as stated by Chazal (Megillah 16b).
וְזוֹכֶה בָּהּ לָעוֹלָם הַבָּא, כְּמוֹ שֶׁאָמְרוּ חֲזַ"ל (פאה א' א'): אֵלּוּ דְּבָרִים שֶׁאָדָם אוֹכֵל וְכוּ' וְתַלְמוּד תּוֹרָה כְּנֶגֶד כֻּלָּם. וְאָמְרוּ חֲזַ"ל (בבבא מציעא פ"ה:): מַאי דִּכְתִיב קָטָן וְגָדוֹל שָׁם הוּא וְעֶבֶד חָפְשִׁי מֵאֲדוֹנָיו? כָּל הַמַּקְטִין עַצְמוֹ עַל דְּבַר תּוֹרָה בָּעוֹלָם הַזֶּה, נַעֲשֶׂה גָּדוֹל לָעוֹלָם הַבָּא, וְכָל הַמֵּשִׂים עַצְמוֹ כְּעֶבֶד עַל דִּבְרֵי תּוֹרָה בָּעוֹלָם הַזֶּה, נַעֲשֶׂה חָפְשִׁי לָעוֹלָם הַבָּא. וּבְאָבוֹת פֶּרֶק ו' (ג'): אֵין כָּבוֹד אֶלָּא תּוֹרָה שֶׁנֶּאֱמַר (מִשְׁלֵי ג' ל"ה): "כָּבוֹד חֲכָמִים יִנְחָלוּ". אַל תַּחְמֹד גְּדֻלָּה יוֹתֵר מִלִּמּוּדֶךָ וְאַל תִּתְאַוֶּה לְשֻׁלְחָנָם שֶׁל שָׂרִים, שֶׁשֻּׁלְחָנְךָ (פֵּרוּשׁ: לָעוֹלָם הַבָּא) גָּדוֹל מִשֻּׁלְחָנָם בָּעוֹלָם הַזֶּה. וְכִתְרְךָ גָּדוֹל מִכִּתְרָם וְכוּ'. וּבְפֶרֶקּ חֵלֶק (סנהדרין ק'.): כָּל הַמַּשְׁחִיר פָּנָיו בָּעוֹלָם הַזֶּה בְּדִבְרֵי תּוֹרָה, הַקָּדוֹשׁ בָּרוּךְ הוּא מַבְהִיק זִיווֹ לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (שיר השירים ה' ט"ו): "מַרְאֵהוּ כַּלְּבָנוֹן בָּחוּר כַּאֲרָזִים". וּכְעֵין זֶה אִיתָא גַּם כֵּן בְּמִדְרָשׁ רַבָּה: ר' יְהוּדָה פָּתַר קְרָא מִתַּלְמִידֵי חֲכָמִים, כָּתוּב אֶחָד אוֹמֵר (שם י"א): "שְׁחֹרוֹת כָּעוֹרֵב", וְכָתוּב אֶחָד אוֹמֵר (נַחוּם ב' ה'): "מַרְאֵיהֶן כַּלַּפִּידִים כַּבְּרָקִים יְרוֹצֵצוּ". אֶלָּא אֵלּוּ בְּנֵי תּוֹרָה, שֶׁהֵם נִרְאִין כְּעוּרִין וּשְׁחוֹרִין בָּעוֹלָם הַזֶּה, אֲבָל לֶעָתִיד מַרְאֵיהֶן כְּלַפִּידִים. אָמַר ר' תַּנְחוּם בַּר חֲנִילַאי: כָּל הַמַּרְעִיב עַצְמוֹ עַל דִּבְרֵי תּוֹרָה בָּעוֹלָם הַזֶּה, הַקָּדוֹשׁ בָּרוּךְ הוּא מַשְׂבִּיעוֹ לָעוֹלָם הַבָּא, שֶׁנֶּאֱמַר (תהילים ל"ו ט'): "יִרְוְיֻן מִדֶּשֶׁן בֵּיתֶךָ" וְגוֹ'.
And through it [Torah study] one merits the world to come, as Chazal have said (Peah 1:1): “These are the things … and Torah study over and against all.” And Chazal have said (Bava Metzia 85b): “That which is written (Iyyov 3:19): ‘The small and the great are there [in the next world], and the servant free of his master.’ Do we not know that the small and the great are there? — [The intent is] rather, that all who make themselves small for Torah in this world are made great in the world to come, and all who make themselves servants for Torah in this world are made free men in the world to come.” And in Avoth 6:3: “There is no honor but Torah, as it is written (Mishlei 3:35): ‘The wise will inherit honor.’ Do not desire more honor than your learning and do not lust for the table of kings. For your table [in the world to come] is greater than their table in this world, and your crown is greater than their crown, etc.” And in Sanhedrin 100a: “All who blacken their faces in Torah study in this world, the Holy One Blessed be He brightens them in the world to come, as it is written (Song of Songs 5:15): ‘His countenance is as Levanon, choice as the cedars.’” And, similarly, in Midrash Rabbah: “R. Yehudah interpreted the verse as relating to Torah scholars. One verse states (Ibid. 11) ‘black as a raven,’ and another (Nachum 2:5): ‘Their appearance is like flames, they flash like lightning.’ These are the Torah scholars, who look ungainly and black in this world but whose appearance is flamelike in the next world.” R. Tanchum ben Chanilai said: ‘All who starve themselves for words of Torah in this world, the Holy One Blessed be He sates them in the world to come, as it is written (Psalms 36:9): ‘They will be sated with the fatness of Your house.’”
וְאִיתָא בְּמִדְרַשׁ תְּהִלִּים (תהילים מ"ט ב'): "לַמְנַצֵּחַ לִבְנֵי קֹרַח מִזְמוֹר; שִׁמְעוּ זֹאת כָּל הָעַמִּים", זֶה שֶׁאָמַר הַכָּתוּב (קהלת י"א ז'): "וּמָתוֹק הָאוֹר וְטוֹב לָעֵינַיִם", מַה מָּתוֹק הוּא אוֹרוֹ שֶׁל עוֹלָם הַבָּא, אַשְׁרֵי אָדָם שֶׁיֵּשׁ לוֹ מַעֲשִׂים טוֹבִים, כְּדֵי שֶׁיִּרְאֶה אוֹתוֹ הָאוֹר, שֶׁנֶּאֱמַר (שופטים ה' ל"א): "וְאֹהֲבָיו כְּצֵאת הַשֶּׁמֶשׁ בִּגְבֻרָתוֹ". רַבִּי אַבָּא אָמַר: מַה מְּתוּקִים הֵם דְּבָרִים הַנִּמְשָׁלִים לְאוֹר, שֶׁנֶּאֱמַר (משלי ו' כ"ג): "כִּי נֵר מִצְוָה" וְגוֹ'. אַשְׁרֵי אָדָם, שֶׁרוֹאֶה אֶת הַתּוֹרָה מְלֻבֶּנֶת כַּשֶּׁלֶג, שֶׁאֵין סוֹף לְמַתַּן שְׂכָרָהּ, כְּשֶׁיָּבוֹא הַקָּדוֹשׁ בָּרוּךְ הוּא לִפְרֹעַ לְיִשְׂרָאֵל מַתַּן שְׂכָרָן שֶׁל עֲמֵלֵי תּוֹרָה, וְיַשְׁפִּיעַ לָהֶן בִּזְכוּתָהּ מִן הָאוֹר הַצָּפוּן, אוֹתָהּ שָׁעָה הֵן אוֹמְרִים לְאֻמּוֹת הָעוֹלָם זָכִינוּ עַל שֶׁעָסַקְּנוּ בַּתּוֹרָה, וְאַתֶּם הֵן הֱיִיתֶם אוֹמְרִים לָנוּ: לָרִיק אַתֶּם יְגֵעִים, רְאוּ מַתַּן שְׂכָרָהּ, שֶׁנֶּאֱמַר: "שִׁמְעוּ זֹאת כָּל הָעַמִּים", וְאֵין זֹאת אֶלָּא תּוֹרָה שֶׁנֶּאֱמַר (ויקרא ז' ל"ז): "זֹאת הַתּוֹרָה". "הַאֲזִינוּ כָּל יוֹשְׁבֵי חָלֶד", אֵלּוּ בְּנֵי אָדָם, שֶׁמַּעֲלִים חֲלֻדָּה בַּגֵּיהִנֹּם. וּמִי הֵם? "גַּם בְּנֵי אָדָם גַּם בְּנֵי אִישׁ". אָדָם, זֶה אַבְרָהָם שֶׁנֶּאֱמַר (יהושע י"ד ט"ו): "הָאָדָם הַגָּדוֹל בָּעֲנָקים". "גַּם בְּנֵי אָדָם" אֵלּוּ בְּנֵי יִשְׁמָעֵאל וּבְנֵי קְטוּרָה, "גַּם בְּנֵי אִישׁ" אֵלּוּ בְּנֵי נֹחַ, שֶׁנִּקְרָא אִישׁ צַדִּיק. דָּבָר אַחֵר, אֵלּוּ אֻמּוֹת עוֹבְדֵי אֱלִילִים שֶׁיּוֹרְדִין לַגֵּיהִנֹּם. "יַחַד עָשִׁיר וְאֶבְיוֹן", עָשִׁיר בַּתּוֹרָה וְאֶבְיוֹן בַּתּוֹרָה. "עָשִׁיר", דּוֹאֵג וַאֲחִיתֹפֶל, אַף עַל פִּי שֶׁהָיוּ רָאשֵׁי סַנְהֶדְרָאוֹת, יוֹרְדִין לַגֵּיהִנֹּם. וְאֶבְיוֹן בַּתּוֹרָה, מִי שֶׁבְּיָדוֹ סִפּוּק לִלְמֹד וְלֹא לָמַד. לְפִיכָךְ אָמְרוּ בְּנֵי קֹרַח: הוֹאִיל וְכָךְ הוּא מַתַּן שְׂכָרָהּ שֶׁל תּוֹרָה, "פִּי יְדַבֵּר חָכְמוֹת", חָכְמָתָהּ שֶׁל תּוֹרָה. "וְהָגוּת לִבִּי תְבוּנוֹת", בִּתְבוּנָה שֶׁל תּוֹרָה; "אַטֶּה לְמָשָׁל אָזְנִי", לִמְשָׁלָהּ שֶׁל תּוֹרָה. עַד כָּאן לְשׁוֹנוֹ.
And we find in Midrash Tehillim 49:2: "'To the chief musician, to the sons of Korach, a psalm.' This is as Scripture says (Koheleth 11:7): 'And sweet is the light, and good for the eyes.' How sweet is the light of the world to come. Happy is the man who has the good deeds to see that light, as it is written (Judges 5:31): 'And His lovers [will be] as the rising of the sun in his might.'" R. Abba said: "How sweet are those things which are compared to light. As it is written (Mishlei 6:23): 'For a mitzvah is a lamp, and Torah, light, etc.' Happy is the man who sees the Torah white as snow, for there is no end to its reward. When the Holy One Blessed be He will come to pay Israel the reward of the toilers in Torah and will bestow upon them of the secreted light in its merit — at that time they will say to the peoples of the world: 'We merited [this] because we occupied ourselves with Torah. And you used to say to us: "You are wearying yourselves for nothing." — See its reward!' As it is written (Psalms 49:2): 'Hear this [zoth] all you people.' And 'zoth' is the Torah.' (Psalms, Ibid.): 'Hear, all you dwellers of the earth [chaled]' — these are the men who raise rust [chaludah] in Gehinnom. And who are they? (Ibid. 3): 'Both the sons of "Adam" and the sons of "Ish."' "Adam" — this is Abraham, viz. (Joshua 14:15): 'the great man [Adam] among the giants.' Also the sons of Adam' — Yishmael and the sons of Ketura. 'Also the sons of Ish' — the sons of Noach, who was called ish tzaddik (Bereshith 6:9). Another interpretation: These are the idolators, who descend to Gehinnom. (Ibid.): "rich and poor together" — rich in Torah and poor in Torah. "rich" — Doeg and Achitophel. Even though they were heads of sanhedrin, they descended to Gehinnom. "and poor in Torah" — one who can learn but does not learn. Therefore, the sons of Korach said (Ibid. 4): 'My mouth shall speak wisdom' — the wisdom of Torah; 'and my heart shall meditate understanding' — the understanding of Torah. (Ibid. 5) 'I will incline my ear to a parable' — the parable of Torah." And this is the language of the holy Zohar, Parshath Vayeshev:"
וְזֶה לְשׁוֹן הַזֹּהַר הַקָּדוֹשׁ פָּרָשַׁת וַיֵּשֶׁב: ר' יְהוּדָא פָּתַח וְאָמַר (תהילים י"ט ח'): "תּוֹרַת ה' תְּמִימָה מְשִׁיבַת נָפֶשׁ". כַּמָּה אִית לוֹן לִבְנֵי נָשָׁא לְאִשְׁתַּדָּלָא בְּאוֹרַיְתָא, דְּכָל מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְתָא, לֶהֱוֶי לֵהּ חַיִּים בְּעָלְמָא דֵין וּבְעָלְמָא דְּאָתֵי וְזָכֵי בִּתְרֵין עָלְמִין. וַאֲפִלּוּ מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְתָא וְלָא אִשְׁתַּדַּל בַּהּ לִשְׁמָהּ כִּדְקָא יָאוּת, זָכֵי לַאֲגַר טָב בְּעָלְמָא דֵּין, וְלָא דָּיְנִינַן לֵהּ בְּהַהוּא עָלְמָא וְכוּ'. כַּד נִשְׁמְתָא אָזְלָא לְאִסְתַּלָּקָא לְמֵיתַב לְאַתְרַהּ, אִיהִי אָזְלָא קַמַּה דְהַהִיא נִשְׁמְתָא, וְכַמָּה תַּרְעִין אִתַּבְּרוּ מִקַּמַּה דְּאוֹרַיְתָא עַד דְּעָלַת לְדוּכְתָּא, וְקַיָּמָא עֲלֵהּ דְּבַר נָשׁ, עַד דְּיִתְּעַר בְּזִמְנָא דִּיקוּמוּן מֵתַיָּא דְּעָלְמָא, וְאִיהִי סַנֵּגוֹרָא עֲלֵהּ.
(Psalms 19:8): 'The Torah of the L-rd is whole; it restores the soul': How much should men occupy themselves with Torah! For all who do so will have life in this world and in the world to come, and will merit both worlds. And even one who occupies himself with Torah and does not do so for its own sake [lishmah], as is proper, still merits goodly reward in this world and is not judged in the world to come … When his soul is about to depart to return to its place, it [his Torah] goes before that soul and many gates are broken before the Torah until it enters its place and stands [guard] over the man until he arises for the resurrection, and it [his Torah] speaks in his defense."
ר' יְהוּדָה פָּתַח וְאָמַר: "תּוֹרַת ה' תְּמִימָה מְשִׁיבַת נָפֶשׁ". כַּמָּה יֵשׁ לָהֶם לִבְנֵי הָאָדָם לַעֲסֹק בַּתּוֹרָה, שֶׁכָּל מִי שֶׁעוֹסֵק בַּתּוֹרָה, יִהְיוּ לוֹ חַיִּים בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא, וְזוֹכֶה בִּשְׁנֵי עוֹלָמוֹת. וַאֲפִלּוּ מִי שֶׁעוֹסֵק בַּתּוֹרָה, וְלֹא עוֹסֵק בָּהּ לִשְׁמָהּ כְּמוֹ שֶׁרָאוּי, זוֹכֵה לְשָׂכָר טוֹב בָּעוֹלָם הַזֵּה, וְלֹא דָּנִים אוֹתוֹ בָּעוֹלָם הַבָּא וְכוּ'. כְּשֶׁנִּשְׁמָתוֹ הוֹלֶכֶת לְהִסְתַּלֵּק לָשׁוּב לִמְקוֹמָהּ, הִיא הוֹלֶכֶת לִפְנֵי אוֹתָהּ הַנְּשָׁמָה, וְכַמָּה שְׁעָרִים נִשְׁבָּרִים מִלִּפְנֵי הַתּוֹרָה עַד שֶׁעוֹלָה לִמְקוֹמָהּ וְעוֹמֶדֶת עַל הָאָדָם שֶׁיִּתְעוֹרֵר, בִּזְמַן שֶׁיָּקוּמוּ מֵתֵי הָעוֹלָם, וְהִיא מְלַמֶּדֶת סַנֵּגוֹרְיָא עָלָיו.
וְזֶה לְשׁוֹנוֹ בְּפָרָשַׁת וַיִּשְׁלַח: כַּמָּה חֲבִיבָא אוֹרַיְתָא קַמֵּי קֻדְשָׁא בְּרִיךְ הוּא, דְּכָל מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְתָא, רְחִים הוּא לְעֵילָא, רְחִים הוּא לְתַתָּא, קֻדְשָׁא בְּרִיךְ הוּא אַצִּית לֵהּ לְמִלּוּלֵי, לָא שְׁבִיק לֵהּ בְּהַאי עָלְמָא וְלָא שְׁבִיקּ לֵהּ בְּעָלְמָא דְּאָתֵי, וְאוֹרַיְתָא בָּעֵי לְמִלְעֵי בַּהּ בִּימָמָא וְלֵילְיָא.
And this is its [the Zohar's] language in Parshath Beshalach 46a: "How beloved is the Torah by the Holy One Blessed be He. For whoever occupies himself with Torah is beloved above and below. The Holy One Blessed be He heeds his words and does not forsake him in this world and the next. And in Torah must one toil, day and night.
כַּמָּה חֲבִיבָה הַתּוֹרָה לִפְנֵי הַקָדוֹשׁ בָּרוּךְ הוּא. שֶׁכָּל מִי שֶׁעוֹסֵק בַּתּוֹרָה, אָהוּב הוּא לְמַעְלָה וְאָהוּב הוּא לְמַטָּה. הַקָדוֹשׁ בָּרוּךְ הוּא שוֹמֵעַ לִדְבָרָיו, וְלֹא עוֹזֵב אוֹתוֹ בָּעוֹלָם הַזֶּה וְלֹא עוֹזֵב אוֹתוֹ בָּעוֹלָם הַבָּא, וּבַתּוֹרָה צָרִיךְ לַעֲמֹל בָּהּ בַּיּוֹם וּבַלַּיְלָה.
וּבְפָרָשַׁת אֱמֹר: זַכָּאִין אִנּוּן יִשְׂרָאֵל דְּקֻדְשָׁא בְּרִיךְ הוּא אִתְרְעִי בְּהוֹן מִכָּל עַמִּין, וּמִגּוֹ רְחִימוּתָא דִּלְהוֹן יְהַב לְהוֹן אוֹרַיְתָא דִּקְשׁוֹט לְמֵידַע אוֹרְחָא דְּמַלְכָּא קַדִּישָׁא, וְכָל מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְתָא, כְּאִלּוּ אִשְׁתַּדַּל בְּקֻדְשָׁא בְּרִיךְ הוּא, דְּאוֹרַיְתָא כֻּלָּא שְׁמָא דְּקֻדְשָׁא בְּרִיךְ הוּא, וּמַאן דְּעָסֵיק בְּאוֹרַיְתָא, כְּאִלּוּ עָסֵיק בִּשְׁמוֹ, וּמַאן דְּרָחִיק מֵאוֹרַיְתָא רָחִיק הוּא מִקֻדְשָׁא בְּרִיךְ הוּא.
And in Parshath Emor 89b: "Happy are Israel, whom the Holy One Blessed be He favored above all of the peoples, who, in His love for them, gave them a Torah of truth to know the way of the holy King. And if one occupies himself with Torah, it is as if he is occupying himself with the Holy One Blessed be He. For all of the Torah is the Name of the Holy One Blessed be He, so that if one occupies himself with it, it is as if he were occupying himself with His Name. And if one distances himself from the Torah, he is distant from the Holy One Blessed be He."
אַשְׁרֵי לָהֶם יִשְׂרָאֵל, שֶׁהַקָדוֹשׁ בָּרוּךְ הוּא בָּחַר בָּהֶם מִכָּל הָעַמִּים, וּמִתּוֹךְ אַהֲבָתוֹ אוֹתָם נָתַן לָהֶם תּוֹרַת אֱמֶת לָדַעַת הַדֶּרֶךְ שֶׁל הַמֶּלֶךְ הַקָדוֹשׁ, וְכָל מִי שֶׁעוֹסֵק בַּתּוֹרָה, כְּאִלּוּ אִשְׁתַּדַּל בַּקָדוֹשׁ בָּרוּךְ הוּא, שֶׁהַתּוֹרָה כֻּלָּהּ שְׁמוֹ שֶׁל הַקָדוֹש בָּרוּךְ הוּא, וּמִי. שֶעוֹסֵק בַּתּוֹרָה, כְּאִלּוּ עוֹסֵק בִּשְׁמוֹ, וּמִי שֶׁמִּתְרַחֵק מֵהַתּוֹרָה, רָחוֹק הוּא מֵהַקָדוֹשׁ בָּרוּךְ הוּא.
עוֹד שָׁם: זַכָּאִין חוּלְקַיהוֹן דְּאִנּוּן דְּמִשְׁתַּדְּלֵי בְּאוֹרַיְתָא כָּל יוֹמָא, וַי לְאִנּוּן דְלָא מִשְׁתַּדְּלֵי בְּאוֹרַיְתָא, דְּלֵית לְהוֹן חוּלָקָא וְלָא אִתְיַדְעִין בֵּהּ בְּעָלְמָא דֵּין וּבְעָלְמָא דְּאָתֵי. וּמַאן דְּזָכֵי בַּהּ בְּהַאי עָלְמָא, זָכֵי בַּהּ בְּעָלְמָא דְּאָתֵי, שֶׁנֶּאֱמַר (שיר השירים ז' י'): "דּוֹבֵב שִׂפְתֵי יְשֵׁנִים", דְּאַף עַל גַּב דְּאִנּוּן בְּהַאי עָלְמָא, שִׂפְתֵיהֶן מְרַחֲשִׁין בְּאוֹרַיְתָא וְכוּ'.
And (Ibid. 96a): "How fortunate is the portion of those who occupy themselves with Torah every day. Woe unto those who do not occupy themselves with Torah, for they have no portion in the holy Name, and they are not intimate with it in this world and the next. And one who merits it in this world merits it in the world to come, as it is written (Song of Songs 7:10): 'He titillates the lips of the sleepers [in the grave].' For though they are in this world, their lips murmur Torah there."
אַשְׁרֵי חֶלְקָם. שֶל אוֹתָם הָעוֹסְקִים בַּתּוֹרָה כָּל יוֹם, שֶׁיּוֹדְעַים דַּרְכֵי הַקָדוֹשׁ בָּרוּךְ הוּא וּמִתְאַחֲדִים בִּשְׁמוֹ, אוֹי לְאוֹתָם שֶׁאֵינָם עוֹסְקִים בַּתּוֹרָה, שֶׁהֲרֵי אֵין לָהֶם חֵלֶק בַּשֵּׁם הַקָדוֹשׁ, וִלֹא מִתְאַחֲדִים בּוֹ, לֹא בָּעוֹלָם הַזֶּה וְלֹא בָּעוֹלָם הַבָּא. מִי שֶׁזּוֹכֶה בָּהּ בָּעוֹלָם הַזֶּה, זוֹכֶה בָּהּ בָּעוֹלָם הַבָּא; שֶכָּךְ לָמַדְנוּ: "דּוֹבֵב שִׂפְתֵי יְשֵׁנִים", שֶׁאַף עַל גַּב שֶׁהֵם בָּעוֹלָם הַזֶּה, שִׂפְתוֹתֵיהֶם דּוֹבְבוֹת שָׁם תּוֹרָה.
וּבְפָרָשַׁת שְׁלַח לְךָ: הַקָּדוֹשׁ בָּרוּךְ הוּא מְשַׁבֵּחַ בְּאוֹרַיְתָא: אֲזִילוּ בְּאוֹרְחֵי, אֲזִילוּ בְּפֻלְחָנִי, וַאֲנָא מַעֲלֶה לְכוֹן לְעָלְמִין טָבִין וּלְעָלְמִין עִלָּאִין. "עֲלוּ זֶה בַּנֶּגֶב" וְאִשְׁתָּדָלוּ בְּאוֹרַיְתָא וְתֶחֱמוּן דְּהִיא קַיְּמָא קַמֵּיכוֹן, וּמִנַּהּ תִּנְדְּעוּן לִי.
And in Parshath Shelach 259b: "The Holy One Blessed be He takes pride in the Torah: 'Walk in My ways. Go and occupy yourselves with My Torah, and I will bring you to good worlds and to celestial heights.' (Bamidbar 13:17): 'Go up this (way) in the south,' and occupy yourselves with Torah, and see that it stands before you and that from it you will know Me."
הַקָדוֹשׁ בָּרוּךְ הוּא מִתְפָּאֵר בַּתּוֹרָה. לְכוּ בִּדְרָכַי, לְכוּ בַּעֲבוֹדָתִי, וַאֲנִי מַעֲלֶה אֶתְכֶם לְעוֹלָמוֹת טוֹבִים וּלְעוֹלָמוֹת עִילָּאִים. "עֲלוּ זֶה בַּנֶּגֶב" וְעַסְקוּ בַּתּוֹרָה, וְתִרְאוּ שֶׁהִיא עוֹמֶדֶת לִפְנֵיכֶם, וּמִמֶּנָּה תַּכִּירוּ אוֹתִי.
עוֹד שָׁם: "אַיֶּלֶת אֲהָבִים וְיַעֲלַת חֵן", אוֹרַיְתָא נְהִירָא דְּכָל עָלְמִין, כַּמָּה יַמִּים וּנְחָלִים, מְקוֹרִים וּמַבּוּעִין אִתְפַּשֵּׁט מִנָּךְ? מָה אֵימָא לְגַבָּךְ, כֻּלְּהוֹן קַיָּמִין עֲלָךְ עִלָּאִין וְתַתָּאִין, "אַיֶּלֶת אֲהָבִים וְיַעֲלַת חֵן" לְגַבֵּהּ עִלָּאִין וְתַתָּאִין, מַאן זָכֵי לִיקָרָא דִּילָךְ כִּדְקָא יָאוּת, וּמַאן יָכֵיל לְמֵימַר וּלְגַלָּאִין סִתְרִין וּגְנִיזִין דִּילָךְ.
And (Ibid. 176): (Mishlei 5:19): "'A beloved hind, of excellent favor' — the Torah, the light of all the worlds. How many seas and rivers, springs and fountains issue from you [Torah]! What can I say about you. All depend upon you, the celestial and the terrestrial. 'A beloved hind, of excellent favor,' for the celestial and the terrestrial. Who will merit [wearing] your honor as befits you? And who can utter and reveal your hidden and secret things?"
"אַיֶּלֶת אֲהָבִים וְיַעַלַת חֵן", הַתּוֹרָה הָאוֹר שֶׁל כָּל הָעוֹלָמוֹת, כַּמָּה יַמִּים וּנְחָלִים מְקוֹרוֹת וּמַבּוּעִים מִתְפַּשְׁטִים מִמֵּךְ מָה אוֹמַר לָךְ, כֻּלָּם קַיָּמִים בִּשְׁבִילֵךְ הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים. "אַיֶּלֶת אֲהָבִים וְיַעֲלַת חֵן" לְגַבֵּי הָעֶלְיוֹנִים וְהַתַּחְתּוֹנִים. מִי יִזְכֶּה לַכָּבוֹד שֶׁלָּךְ כָּרָאוּי, וּמִי יוּכַל לוֹמַר וּלְגַלּוֹת הַנִּסְתָּרוֹת וְהַגְּנוּזוֹת שֶׁלָּךְ.
וּבְפָרָשַׁת פִּנְחָס: כָּל מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְתָא, זָכֵי דְּאִתְפַּתְּחִין לֵהּ כַּמָּה תַּרְעִין בְּהַאי עָלְמָא, וְכַמָּה נְהוֹרִין, בְּשַׁעְתָּא דְּנָפֵיק מֵהַאי עָלְמָא, אִיהִי אַקדִּימַת קַמּוֹהִי, וְאָזְלַת לְכָל נָטוֹרֵי תַּרְעִין וּמַכְרֶזֶת וְאוֹמֶרֶת (ישעיה כ"ו ב'): "פִּתְחוּ שְׁעָרִים וְיָבֹא גּוֹי צַדִּיק", אַתְקַינוּ כֻּרְסָא לִפְלַנְיָא עַבְדָּא דְּמַלְכָּא קַדִּישָׁא, דְּלֵית חֶדְוָה דְּקֻדְשָׁא בְּרִיךְ הוּא, אֶלָּא בְּמַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְתָא, וּמִכָּל שֶׁכֵּן מַאן דְּיִתְּעַר בְּלֵילְיָא לְאִשְׁתַּדַּל בְּאוֹרַיְתָא, דְּהָא כָּל צַדִּיקַיָּא דְּגִינְתָא דְּעֵדֶן צָיְתִין לְקָלֵהּ, וְקֻדְשָׁא בְּרִיךְ הוּא אִשְׁתַּבַּח בֵּהּ.
And in Parshath Pinchas: "If one toils in Torah, he merits the opening of many gates before him in this world, and many lights. When he departs from this world, it [Torah] precedes him and goes to all the keepers of the gates and calls out and says (Isaiah 26:2): 'Open, you gates, and let the righteous nation enter.' 'Prepare a seat for Ploni, servant of the King.' For there is no rejoicing for the Holy One Blessed be He except in one who occupies himself with Torah — how much more so, one who stays awake at night to occupy himself with Torah. For all the tzaddikim in Gan Eden listen to his voice, and the Holy One Blessed be He prides Himself in him."
כָּל מִי שֶׁעוֹסֵק בַּתּוֹרָה בָּעוֹלָם הַזֶּה, זוֹכֶה שֶׁיִּפָּתְחוּ לוֹ כַּמָּה שְׁעָרִים לָעוֹלָם הַבָּא וְכַמָּה אוֹרוֹת. בְּשָׁעָה. שֶנִּפְטַר מֵעוֹלָם הַזֶּה, הִיא מַקְדִּימָה לְפָנָיו וְהוֹלֶכֶת לְכָל שׁוֹמְרֵי הַשְּׁעָרִים וּמַכְרֶזֶת וְאוֹמֶרֶת: "פִּתְחוּ שְׁעָרִים וְיָבֹא גּוֹי צַדִּיק", הַתְקִינוּ כִּסֵּא לִפְלוֹנִי עֶבֶד הַמֶּלֶךְ, כִּי אֵין שִׂמְחָה לַקָדוֹש בָּרוּךְ הוּא, אֶלָּא בְּמִי שֶעוֹסֵק בַּתּוֹרָה, כָּל שֶׁכֵּן אָדָם שֶׁיִּתְעוֹרֵר בַּלַּיְלָה לַעֲסוק בַּתּוֹרָה, שֶׁהֲרֵי כָּל הַצַּדִּיקִים שֶׁבְּגַן עַדֶן מַקְשִׁיבִים לְקוֹלוֹ, וְהַקָדוֹשׁ בָּרוּךְ הוּא נִמְצָא בֵּינֵיהֶם.
וְזוֹכֶה גַּם כֵּן עַל יְדֵי הַתּוֹרָה לִנְשָׁמָה בְּרֵאשִׁית: פְּקוּדָא חַמְשָׁאָה כְּתִיב (בראשית א' כ'): "יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה", בְּהַאי אִית תְּלַת פְּקוּדִין, חַד לְמִלְעֵי בְּאוֹרַיְתָא וּלְאִשְׁתַּדָּלָא בַּהּ, וּלְאַפָּשָׁא לַהּ בְּכָל יוֹמָא, לְתַקָּנָא נַפְשֵׁהּ וְרוּחֵהּ, דְּכֵיוָן דְּבַר נָשׁ יִתְעַסַּק בְּאוֹרַיְתָא אִתְתַּקָּן בְּנִשְׁמְתָא אַחֲרָא קַדִּישָׁא כוּ'. דְּכַד בַּר נָשׁ לָא אִתְעַסַּק בְּאוֹרַיְתָא לֵית לֵהּ נַפְשָׁא קַדִּישָׁא, וְנַפְשָׁא קַדִּישָׁא דִּלְעֵילָא לָא שָׁרְיָת עֲלֵהּ, וְכַד אִשְׁתַּדַּל בְּאוֹרַיְתָא בְּהַהִיא רְחִישׁוּ דְּרָחֵישׁ בַּהּ, זָכֵי לְהַהוּא נֶפֶשׁ חַיָּה וּלְמֶהְדַּר כְּמַלְאָכִין קַדִּישִׁין, דִּכְתִיב (תהילים ק"ג כ'): "בָּרְכוּ ה' מַלְאָכָיו", אִלֵּין אִנּוּן דְּמִתְעַסְּקִין בְּאוֹרַיְתָא דְּאִקְרוּן מַלְאָכָיו בְּאַרְעָא כוּ', הַאי בְּהַאי עָלְמָא, בְּהַהוּא עָלְמָא, תְּנִינַן, דְּזַמִּין קֻדְשָׁא בְּרִיךְ הוּא לְמֶעְבַּד לוֹן וְכוּ'.
And he also merits through Torah a holy soul, as it is written in the introduction to the Zohar, Bereshith, the fifth pronouncement (Bereshith 1:20): "Let the waters swarm a swarming, a living soul." There are three mitzvoth here: one, to toil in Torah; and to occupy oneself with it; and to add to it every day, to perfect his soul and his spirit. For when a man occupies himself with Torah, he perfects another holy soul, etc. For when a man does not occupy himself with Torah, he has no holy soul. And the holy soul above does not repose upon him. And when he occupies himself with Torah, by the murmuring of his lips in it, he merits that living soul and becomes like the holy angels, as it is written (Psalms 103:20): 'Bless the L-rd, His angels' — these are those who occupy themselves with Torah, who are called 'His angels' on earth, etc. This, in this world. As to the world to come, we have learned that the Holy One Blessed be He is destined to make for them, etc."
מִצְוָה חֲמִישִׁית כָּתוּב: "יִשְׁרְצוּ הַמַּיִם שֶׁרֶץ נֶפֶשׁ חַיָּה", בָּזֶה יֵשׁ שָׁלשׁ מִצְוֹת, אַחַת לַעֲמֹל בַּתּוֹרָה וְלַעֲסֹק בָּהּ וּלְהוֹסִיף בָּהּ בְּכָל יוֹם לְתַקֵן נַפְשׁוֹ וְרוּחוֹ, שֶׁכֵּיוָן שֶׁהָאָדָם עוֹסֵק בַּתּוֹרָה, נִתְקָן בִּנְשָׁמָה אַחֶרֶת קְדוֹשָׁה וְכוּ'. וְכַאֲשֶׁר הָאָדָם לֹא עוֹסֵק בַּתּוֹרָה, אֵין לוֹ נֶפֶשׁ קְדוֹשָה, וְנֶפֶשׁ הַקְדוֹשָׁה שֶׁמִלְּמַעְלָה לֹא שׁוֹרָה עלָיו, וּכְשֶׁעוֹסֵק בַּתּוֹרָה בִּרְחִישַׁת הַשְּפָתַיִם שֶׁמְּרַחֵשׁ, זוֹכֶה לְאוֹתָהּ נֶפֶשׁ חַיָּה וְלִהְיוֹת כַּמַּלְאָכִים הַקְדוֹשִׁים, שֶׁכָּתוּב: "בָּרְכוּ ה' מַלְאָכָיו", אֵלֶּה הֵם הָעוֹסְקִים בַּתּוֹרָה, שֶׁנִּקְרְאוּ "מַלְאָכָיו" בָּאָרֶץ כוּ'. וְזֶה בָּעוֹלָם הַזֶּה, וּבָעוֹלָם הַבָּא לָמַדְנוּ, שֶעָתִיד הַקָדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת לָהֶם וְכוּ'.