Come and see how great is the power of Torah, for they have said (Berachoth 5b): "All who occupy themselves with Torah .. all of their sins are forgiven, it being written (Mishlei 16:6): 'By lovingkindness and truth, [Torah,] sin is forgiven.'"
And they have said further (Ibid. 5a): "All who occupy themselves with the study of Torah remove afflictions from themselves, as it is written (Iyyov 5:7): 'And the sons of reshef will be dispelled by uf,' 'uf' alluding to Torah, as intimated in (Mishlei 23:5): 'If you glance away [hatauf] from it [Torah], it will be gone,' and 'reshef,' [alluding] to afflictions, as in (Devarim 22:29): 'Wasted by hunger, embattled by reshef'" ["reshef," in that it follows 'hunger,' also denoting afflictions]. And, in Tanna d'bei Eliyahu: "If you see afflictions coming against you, run to words of Torah, and, immediately, the afflictions will flee, as it is written (Isaiah 26:20): "Go my people; enter into your chambers [of Torah], etc.'"
And sometimes Torah saves him even from death at the hands of Heaven, as we find in Midrash Rabbah Kedoshim: "If he went astray in the transgression of … what shall he do to live? If he were accustomed to learn one page, let him learn two; and if one chapter, let him learn two, etc." And the Torah also saves him from all the evils of this world and the world to come, as we find in Tanna d'bei Eliyahu Zuta 17:
"Torah protects a man all the years that he is in the grave, as it is written (Proverbs 6:22): 'In your walking, it [Torah] will guide you] — in this world; 'In your lying down, it will protect you' — in the grave, during death; 'and when you awake, it shall speak for you' — in the world to come." The explanation is as we find in the holy Zohar: "When you lie in the grave, Torah will protect you from the din of this world. And when you awake, it shall speak for you. In the world to come, when you awake after death, it will speak for you. That is, it will speak good for you on behalf of your body, so that it awake first for eternal life, as it is written (Daniel 12:2): 'These for eternal life, etc.,' because they occupied themselves with eternal life, i.e., Torah. And all those words that one uttered in studying Torah in this world will stand before the Holy One Blessed be He and speak out, and they will not be silenced.
And in Avoth 3:6 we find: "If one takes upon himself the yoke of Torah, there are removed from him … and the yoke of [earning] a livelihood." Their speaking of "taking upon himself the yoke of Torah" rather than of "learning Torah" implies that this is so only if he takes upon himself the yoke of Torah, not to grow lax in it by any means — like an ox under the yoke, as they have said (Avodah Zarah 5b): "It was taught in the school of Eliyahu: 'Let one always make himself as an ox for the yoke and as an ass for the burden for [the sake of] words of Torah.'" And then, even if the burden of the yoke of earning a livelihood were upon him already it is removed from him. How much more so will the L-rd "arrange" things so that it not be put upon him [in the first place].
8
גַּם הַתּוֹרָה מְגִנָּה עַל הָאָדָם לְהִנָּצֵל מֵעָנְשׁוֹ שֶׁל גֵּיהִנֹּם אַף עַל פִּי שֶׁחָטָא, וְקַל וָחֹמֶר מֵאֱלִישָׁע אַחֵר, שֶׁאָמְרוּ (בחגיגה ט"ו:): כִּי נָח נַפְשֵׁהּ דְּאַחֵר, אָמְרֵי, לָא מֵידַן לִדַיְּנֵהּ וְלָא לְעָלְמָא דְּאָתֵי לֵיתֵי. לָא מֵידַן לִדַיְּנֵהּ, מִשּׁוּם דְּעָסַק בְּאוֹרַיְתָא. וְלָא לְעָלְמָא דְּאָתֵי לֵיתֵי, מִשּׁוּם דְּחָטָא. (כשמת אחר [כינוי לאלישע בן אבויה], אמרו אי אפשר לדונו, ולא יוכל להגיע לעולם הבא אי אפשר לדונו, משום שעסק בתורה ולעולם הבא לא יוכל להגיע משום שחטא). וְאִיתָא בַּאֲגָדַת מִשְׁלֵי: אֵין לְךָ צְדָקָּה, שֶׁמַּצֶּלֶת מִדִּינָהּ שֶׁל גֵּיהִנֹּם, אֶלָּא תּוֹרָה בִּלְבַד. אֲבוֹת עוֹלָם מְשִׁיבִין: הוֹאִיל וְנִתְפַּסְתֶּם בִּמְצוּדַת יוֹם הַדִּין, אֵין לָכֶם אֶלָּא לֵישֵׁב וְלַעֲסֹקּ בְּדִבְרֵי תּוֹרָה, שֶׁהִיא מְכַפֶּרֶת עָוֹן. גַּם אָמְרוּ (בחגיגה כ"ז.): תַּלְמִידֵי חֲכָמִים אֵין אוֹר שֶׁל גֵּיהִנֹּם שׁוֹלֶטֶת בָּהֶם, קַל וָחֹמֶר מִּסָּלָמַנְדְּרִיָּא, שֶׁהִיא תּוֹלֶדֶת אֵשׁ (כְּשֶׁמְּבַעֲרִין אֵשׁ שֶׁבַע שָׁנִים בְּמָקּוֹם אֶחָד, נִבְרֵאת מִתּוֹכוֹ דְּמוּת עַכְבָּר וְנִקְרָא סָלָמַנְדְּרִיָּא), הַסַּךְ מִדָּמָהּ אֵין הָאֵשׁ שׁוֹלֶטֶת בּוֹ, תַּלְמִידֵי חֲכָמִים, שֶׁכָּל גּוּפָן אֵשׁ, כְּמוֹ שֶׁנֶּאֱמַר (ירמיה כ"ג כ"ט): "הֲלוֹא כֹה דְבָרִי כָּאֵשׁ נְאֻם ה"', עַל אַחַת כַּמָּה וְכַמָּה.
And the Torah also protects a man to rescue him from the din of Gehinnom even though he sinned — a fortiori, from the instance of Elisha Acher. For they said (Chagigah 15b): "When Acher died, they said: 'Let him not be judged [(to descend to Gehinnom)], for he occupied himself with Torah, and let him not come to the world to come because he sinned [(in heresy)].'" And we find in Aggadath Mishlei: "There is no charity that saves from the din of Gehinnom, but only Torah alone." [And we learned:] "The fathers of the world answered: 'Since you have been caught in the net of judgment, there is nothing you can do but sit and occupy yourselves with Torah, for it [alone] atones for sin.'" They have also said (Chagigah 27a): "The fire of Gehinnom does not prevail over Torah scholars — a fortiori from [the instance of] a salamander, which, since it is generated by fire, one who anoints himself with it, is not affected by fire. How much more so, Torah scholars, whose entire body is fire, viz. (Jeremiah 23:29): "'Is not My word thus like fire?' says the L-rd?"
Also, from the Great Din, of which it is written (Malachi 3:19): "For, behold, the day is coming which will burn as an oven" — one who occupied himself with Torah is destined to be rescued, as we find in Midrash Tehillim: "In time to come, the Holy One Blessed be He will take the sun out of its case and judge [i.e., punish] with it the wicked, and heal with it the righteous, as it is written (Ibid. 20): 'And there shall shine for you, fearers of My name, the sun of charity with healing in its wings, etc.'" R. Yehoshua said: "The Holy One Blessed be He did charity with all who enter the world by not having placed it [the sun] in the first firmament. For if he had placed it there, there would be no shade for anyone under it, as it is written (Psalms 19:7): 'And there is no hiding from His sun.'" But in time to come, who is hidden from His sun? He who occupies himself with Torah, as it is written afterwards (Ibid. 8): 'The Torah of the L-rd is complete.'" And the verse (Malachi 3:19): "For, behold, the day is coming which will burn like an oven" is, likewise, followed by (Ibid. 22): "Remember the Torah of Moses, My servant."
They have also said (Avodah Zarah 19b): "Whoever occupies himself with Torah, his possessions prosper," "Whoever occupies himself with Torah, the Holy One Blessed be He takes care of his needs."
From all this we can understand the greatness of occupation with Torah. And Chazal have already said: "The Holy One Blessed be He has in His world only the four ells of halachah alone." That is, the [ultimate] end of the will and the desire of the Holy One Blessed be He in His world is only the man who occupies himself with halachah, whose space is four ells.
And he who lacks the time to learn Torah continuously is obligated, in any event, to set times for Torah. For thus have Chazal said (Shabbath 31a): "When a man is brought to [Heavenly] judgment, he is asked: 'Were you honest in your [business] dealings? Did you set aside times for Torah study?'" And even if he is poor, he must set aside times, as they have said (Yoma 35b): "A poor man and a rich man come for judgment. The poor man is asked: 'Why did you not occupy yourself with Torah?' If he says: 'I was poor,' he is asked: 'Were you any poorer than Hillel the Elder?' It is said of Hillel the elder, etc.'" And so is it ruled in Yoreh Deah 246: "Every man of Israel is obliged to study Torah — whether he be poor or rich, healthy in body or afflicted, a youth or very old — even a beggar, even a married man with children — he is obligated to set aside times for Torah study, by day and by night, as it is written (Joshua 1:8): "'And you shall study it day and night.'"
And the "setting aside of times" means setting a specific time, which he does not depart from for any reason — even if he stands to profit greatly by doing so (viz. Shulchan Aruch, Orach Chaim 155).
And not in vain has Torah been compared to bread, as it is written (Mishlei 9:5): "Come and eat of my bread" [i.e., Torah]. This is to teach us that just as bread feeds the heart, as it is written (Psalms 104:15): "And bread, the heart of man shall feed," and if one does not eat bread for one or two days his heart weakens; and, how much more so, if he does not eat bread for a week, his heart weakens greatly, and it is difficult for him to regain the strength that he lost by this — so is it exactly with Torah study, which feeds the holy soul of the Jew. If he does not learn for some days (how much more so, a full week), it is greatly weakened, wherefore he must take great care not to miss the set time for even a day. And, aside from the fact that this undermines the second and third day after this (for it is very likely that he will not learn on them either, as Chazal have said: "If you leave me [Torah] for a day, I will leave you for two days") and it is very difficult for him afterwards to overcome his yetzer anew and to set times for Torah — but even those days that he does learn, if the set time is not constant, the holy spirit does not repose to its full extent upon that learning. This, as opposed to a constant set time, in which a great and awesome holiness reposes upon each study session. Therefore, if because of some very pressing exigency he must cancel his set time, it shall rest upon him exactly as a debt, which he must make haste to repay in this twenty-four hour period, as we find in Eruvin 65b about R. Acha bar Yaakov, that he would "borrow" in the daytime [from his set time (for his livelihood)] and "repay" at night (see Rashi there).
"The fourth sanctuary, etc. The thirty-two others are set aside for those who occupy themselves in Torah continuously, non-stop, day and night. And the others, beneath them, for all those who set specific times for Torah. And all are appointed to punish those who are able to occupy themselves with Torah but do not."
And one who takes care to study [words of] Torah and to place them upon his heart merits loving the Blessed L-rd, as we find in Sifrei on (Devarim 6:6): "And let these things that I command you this day be upon your heart," viz.: "From (Ibid. 5): 'And you shall love the L-rd your G-d with all your heart,' I would not know by what means one comes to love the Holy One Blessed be He; it is, therefore, written (5): 'And let these things [(words of Torah)] … be upon your heart.' For by these you come to recognize the Holy One Blessed be He and to cleave to His ways."
בּוֹ יְבֹאַר, שֶׁהַתּוֹרָה מַצֶּלֶת לְאָדָם מִן הַיִּסּוּרִים וּמִכָּל פְּגָעִים רָעִים בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא.
In this chapter there will be explained that the Torah saves a man from afflictions and from all [other] evils in this world and the next.
בֹּא וּרְאֵה כַּמָּה גָּדוֹל כֹּחַ הַתּוֹרָה, שֶׁכֵּן אָמְרוּ (ברכות ה'.) כָּל הָעוֹסֵק בַּתּוֹרָה וְכוּ', מוֹחֲלִין לוֹ עַל כָּל עֲוֹנוֹתָיו, שֶׁנֶּאֱמַר (משלי ט"ז ו'): "בְּחֶסֶד וֶאֱמֶת יְכֻפַּר עָוֹן".
Come and see how great is the power of Torah, for they have said (Berachoth 5b): "All who occupy themselves with Torah .. all of their sins are forgiven, it being written (Mishlei 16:6): 'By lovingkindness and truth, [Torah,] sin is forgiven.'"
וְאָמְרוּ עוֹד (ברכות ה'.): כָּל הָעוֹסֵק בַּתּוֹרָה יִסּוּרִין בְּדֵלִין מִמֶּנּוּ, שֶׁנֶּאֱמַר (איוב ה' ז'): "וּבְנֵי רֶשֶׁף יַגְבִּיהוּ עוּף", וְאֵין עוּף אֶלָּא תּוֹרָה שֶׁנֶּאֱמַר (משלי כ"ג ה'): "הֲתָעִיף עֵינֶיךָ בּוֹ וְאֵינֶנּוּ". וְאֵין רֶשֶׁף אֶלָּא יִסּוּרִין, שֶׁנֶּאֱמַר (דברים ל"ב כ"ד): "מְזֵי רָעָב וּלְחֻמֵּי רֶשֶׁף וְקֶטֶב מְרִירִי". וְאִיתָא בְּתָנָא דְּבֵי אֵלִיָּהוּ: אִם רָאִיתָ שֶׁיִּסּוּרִין מְמַשְׁמְשִׁין וּבָאִין עָלֶיךָ, רוּץ לְדִבְרֵי תּוֹרָה, וּמִיָּד הַיִּסּוּרִין בּוֹרְחִין מִמְּךָ, שֶׁנֶּאֱמַר (ישעיה כ"ו כ'): "לֵךְ עַמִּי בֹּא בַחֲדָרֶיךָ" וְגוֹ'. וְלִפְעָמִים מַצֶּלֶת אוֹתוֹ, גַּם אִם נִתְחַיֵּב מִיתָה לַשָּׁמַיִם, כִּדְאִיתָא בְּמִדְרָשׁ רַבָּה פָּרָשַׁת קדֹשִים, אִם נִכְשַׁל אָדָם בַּעֲבֵרָה וְכוּ', מַה יַּעֲשֶׂה וְיִחְיֶה? אִם הָיָה לָמוּד לִקְרוֹת דַּף אֶחָד יִקְרָא שְׁנַיִם, וְאִם הָיָה לָמוּד לִשְׁנוֹת פֶּרֶק אֶחָד יִקְרָא שְׁנַיִם וְכוּ'.
And they have said further (Ibid. 5a): "All who occupy themselves with the study of Torah remove afflictions from themselves, as it is written (Iyyov 5:7): 'And the sons of reshef will be dispelled by uf,' 'uf' alluding to Torah, as intimated in (Mishlei 23:5): 'If you glance away [hatauf] from it [Torah], it will be gone,' and 'reshef,' [alluding] to afflictions, as in (Devarim 22:29): 'Wasted by hunger, embattled by reshef'" ["reshef," in that it follows 'hunger,' also denoting afflictions]. And, in Tanna d'bei Eliyahu: "If you see afflictions coming against you, run to words of Torah, and, immediately, the afflictions will flee, as it is written (Isaiah 26:20): "Go my people; enter into your chambers [of Torah], etc.'"
גַּם הַתּוֹרָה מַצֶּלֶת מִכָּל פְּגָעִים רָעִים בָּעוֹלָם הַזֶּה וּבָעוֹלָם הַבָּא, כִּדְאִיתָא בְּתָנָא דְּבֵי אֵלִיָּהוּ זוּטָא פֶּרֶק י"ז: תּוֹרָה מְגִנָּה עַל הָאָדָם כָּל אוֹתָן הַשָּׁנִים שֶׁהוּא מֻטָּל בֶּעָפָר, שֶׁנֶּאֱמַר (משלי ו' כ"ב): "בְּהִתְהַלְּכְךָ תַּנְחֶה אוֹתְךָ" בָּעוֹלָם הַזֶּה, "וּבְשָׁכְבְּךָ תִּשְׁמֹר עָלֶיךָ" זוֹ שְׁעַת מִיתָה בַּקְּבֶר. "וַהֲקִיצוֹתָ הִיא תְשִׂיחֶךָ" זֶה הָעוֹלָם הַבָּא. וּבֵאוּר הַדָּבָר נִשְׁמַע מִמַּה דְּאִיתָא בַּזֹּהַר הַקָּדוֹשׁ:
And sometimes Torah saves him even from death at the hands of Heaven, as we find in Midrash Rabbah Kedoshim: "If he went astray in the transgression of … what shall he do to live? If he were accustomed to learn one page, let him learn two; and if one chapter, let him learn two, etc." And the Torah also saves him from all the evils of this world and the world to come, as we find in Tanna d'bei Eliyahu Zuta 17:
בְּשָׁכְבְּךָ בַּקְּבֶר תִּשְׁמֹר עָלֶיךָ, אוֹרַיְתָא תִּצֹּר עָלֶיךָ מִדִּינָא דְּהַאי עָלְמָא. "וַהֲקיצוֹתָ הִיא תְשִׂיחֶךָ", לָעוֹלָם הַבָּא. כַּד יִתְּעַר לְאַחַר מִיתָה, כְּדֵין הִיא תְשִׂיחֶךָ תֶּהֱוֵי סַנֵּגוֹרְיָא עַל גּוּפְךָ, בְּגִין דִּיקוּמוּן אִנּוּן בְּקַדְמֵיתָא לְחַיֵּי עָלְמָא כְּמוֹ שֶׁכָּתוּב (דניאל י"ב ב'): "אֵלֶּה לְחַיֵּי עוֹלָם", בְּגִין דְּעָסְקִין בְּחַיֵּי עָלְמָא דָּא אוֹרַיְתָא, וְכָל אִנּוּן מִלִּין דְּאַפִּיק מֵאוֹרַיְתָא דְּאִשְׁתַּדַּל בְּהַאי עָלְמָא קַיְּמֵי קַמֵּהּ דְּקֻדְשָׁא בְּרִיךְ הוּא וְאָמְרִין קָּלֵיהוֹן וְלָא מִשְׁתַּכְּכִין.
"Torah protects a man all the years that he is in the grave, as it is written (Proverbs 6:22): 'In your walking, it [Torah] will guide you] — in this world; 'In your lying down, it will protect you' — in the grave, during death; 'and when you awake, it shall speak for you' — in the world to come." The explanation is as we find in the holy Zohar: "When you lie in the grave, Torah will protect you from the din of this world. And when you awake, it shall speak for you. In the world to come, when you awake after death, it will speak for you. That is, it will speak good for you on behalf of your body, so that it awake first for eternal life, as it is written (Daniel 12:2): 'These for eternal life, etc.,' because they occupied themselves with eternal life, i.e., Torah. And all those words that one uttered in studying Torah in this world will stand before the Holy One Blessed be He and speak out, and they will not be silenced.
"בְּשָׁכְבְּךְ תִּשְׁמֹר עלֶיךְ", הַתּוֹרָה תִּשְׁמֹר עלֶיךְ מִדִּין הָעוֹלָם הַזֶּה. "וַהֲקִיצוֹתָ הִיא תְּשִׂיחֶךְ", לָעוֹלָם הַבָּא, כְּשֶׁיִּתְעוֹרֵר לְאַחַר מִיתָה, אָז "הִיא תְּשִיחֶךְ", תִּהְיֶה סַנֵּגוֹרְיָא עַל גּוּפְךְ, כְּדֵי שֶׁיָּקוּמוּ אֵלּוּ בָּרִאשוֹנָה לְחַיֵּי עוֹלָם, כְּמוֹ שֶׁנֶּאֱמַר: "אֵלֶּה לְחַיֵּי עוֹלָם", מִפְּנֵי שֶׁעָסְקוּ בְּחַיֵּי עוֹלָם זוֹ הַתּוֹרָה, וְכָל אוֹתָם הַדִּבּוּרִים, שֶהוֹצִיא בְּדִבְרֵי תּוֹרָה, שֶׁעָסַק בְּזֶה הָעוֹלָם. עוֹמְדִים לִפְנֵי הַקָדוֹשׁ בָּרוּךְ הוּא וְאוֹמְרִים דִּבְרֵיהֶם בְקוֹל וְלֹא מִשְׁתַּתְּקִים.
וּבְאָבוֹת אִיתָא (פרק ג' ו'): כָּל הַמְקַבֵּל עָלָיו עֹל תּוֹרָה מַעֲבִירִין מִמֶּנּוּ כוּ' וְעֹל דֶּרֶךְ אֶרֶץ. וְדַע דְּמִמַּה שֶּׁאָמְרוּ הַמְקַבֵּל עָלָיו עֹל תּוֹרָה, וְלֹא אָמְרוּ סְתָם כָּל הַלּוֹמֵד תּוֹרָה, מַשְׁמַע דַּוְקָא אִם מְקַבֵּל עַל עַצְמוֹ עֹל הַתּוֹרָה שֶׁלֹּא לְהִתְרַפּוֹת מִמֶּנָּה בְּשׁוּם אֹפֶן, כְּשׁוֹר שֶׁנּוֹתְנִין עָלָיו הָעֹל, כְּמוֹ שֶׁכָּתוּב (עבודה זרה ה:) תָּנָא דְבֵי אֵלִיָּהוּ: לְעוֹלָם יָשִׂים אָדָם עַצְמוֹ עַל דִּבְרֵי תּוֹרָה כְּשׁוֹר לְעֹל וְכַחֲמוֹר לְמַשְּׂאוּי, וְאָז אֲפִלּוּ אִם הָיָה עָלָיו כְּבָר עֹל מַלְכוּת וְעֹל דֶּרֶךְ אֶרֶץ, מַעֲבִירִין מִמֶּנּוּ. וְכָל שֶׁכֵּן שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא מְסַבֵּב שֶׁלֹּא יִנָּתֵן עָלָיו, וּבָזֶה יוּסְרוּ כַּמָּה קֻשְׁיוֹת שֶׁעַל מֵימְרָא זוֹ.
And in Avoth 3:6 we find: "If one takes upon himself the yoke of Torah, there are removed from him … and the yoke of [earning] a livelihood." Their speaking of "taking upon himself the yoke of Torah" rather than of "learning Torah" implies that this is so only if he takes upon himself the yoke of Torah, not to grow lax in it by any means — like an ox under the yoke, as they have said (Avodah Zarah 5b): "It was taught in the school of Eliyahu: 'Let one always make himself as an ox for the yoke and as an ass for the burden for [the sake of] words of Torah.'" And then, even if the burden of the yoke of earning a livelihood were upon him already it is removed from him. How much more so will the L-rd "arrange" things so that it not be put upon him [in the first place].
גַּם הַתּוֹרָה מְגִנָּה עַל הָאָדָם לְהִנָּצֵל מֵעָנְשׁוֹ שֶׁל גֵּיהִנֹּם אַף עַל פִּי שֶׁחָטָא, וְקַל וָחֹמֶר מֵאֱלִישָׁע אַחֵר, שֶׁאָמְרוּ (בחגיגה ט"ו:): כִּי נָח נַפְשֵׁהּ דְּאַחֵר, אָמְרֵי, לָא מֵידַן לִדַיְּנֵהּ וְלָא לְעָלְמָא דְּאָתֵי לֵיתֵי. לָא מֵידַן לִדַיְּנֵהּ, מִשּׁוּם דְּעָסַק בְּאוֹרַיְתָא. וְלָא לְעָלְמָא דְּאָתֵי לֵיתֵי, מִשּׁוּם דְּחָטָא. (כשמת אחר [כינוי לאלישע בן אבויה], אמרו אי אפשר לדונו, ולא יוכל להגיע לעולם הבא אי אפשר לדונו, משום שעסק בתורה ולעולם הבא לא יוכל להגיע משום שחטא). וְאִיתָא בַּאֲגָדַת מִשְׁלֵי: אֵין לְךָ צְדָקָּה, שֶׁמַּצֶּלֶת מִדִּינָהּ שֶׁל גֵּיהִנֹּם, אֶלָּא תּוֹרָה בִּלְבַד. אֲבוֹת עוֹלָם מְשִׁיבִין: הוֹאִיל וְנִתְפַּסְתֶּם בִּמְצוּדַת יוֹם הַדִּין, אֵין לָכֶם אֶלָּא לֵישֵׁב וְלַעֲסֹקּ בְּדִבְרֵי תּוֹרָה, שֶׁהִיא מְכַפֶּרֶת עָוֹן. גַּם אָמְרוּ (בחגיגה כ"ז.): תַּלְמִידֵי חֲכָמִים אֵין אוֹר שֶׁל גֵּיהִנֹּם שׁוֹלֶטֶת בָּהֶם, קַל וָחֹמֶר מִּסָּלָמַנְדְּרִיָּא, שֶׁהִיא תּוֹלֶדֶת אֵשׁ (כְּשֶׁמְּבַעֲרִין אֵשׁ שֶׁבַע שָׁנִים בְּמָקּוֹם אֶחָד, נִבְרֵאת מִתּוֹכוֹ דְּמוּת עַכְבָּר וְנִקְרָא סָלָמַנְדְּרִיָּא), הַסַּךְ מִדָּמָהּ אֵין הָאֵשׁ שׁוֹלֶטֶת בּוֹ, תַּלְמִידֵי חֲכָמִים, שֶׁכָּל גּוּפָן אֵשׁ, כְּמוֹ שֶׁנֶּאֱמַר (ירמיה כ"ג כ"ט): "הֲלוֹא כֹה דְבָרִי כָּאֵשׁ נְאֻם ה"', עַל אַחַת כַּמָּה וְכַמָּה.
And the Torah also protects a man to rescue him from the din of Gehinnom even though he sinned — a fortiori, from the instance of Elisha Acher. For they said (Chagigah 15b): "When Acher died, they said: 'Let him not be judged [(to descend to Gehinnom)], for he occupied himself with Torah, and let him not come to the world to come because he sinned [(in heresy)].'" And we find in Aggadath Mishlei: "There is no charity that saves from the din of Gehinnom, but only Torah alone." [And we learned:] "The fathers of the world answered: 'Since you have been caught in the net of judgment, there is nothing you can do but sit and occupy yourselves with Torah, for it [alone] atones for sin.'" They have also said (Chagigah 27a): "The fire of Gehinnom does not prevail over Torah scholars — a fortiori from [the instance of] a salamander, which, since it is generated by fire, one who anoints himself with it, is not affected by fire. How much more so, Torah scholars, whose entire body is fire, viz. (Jeremiah 23:29): "'Is not My word thus like fire?' says the L-rd?"
גַּם מִיּוֹם הַדִּין הַגָּדוֹל, שֶׁנֶּאֱמַר עָלָיו (מלאכי ג' י"ט): "הִנֵּה הַיּוֹם בָּא בֹּעֵר כַּתַּנּוּר", זוֹכֶה לְהִנָּצֵל מִי שֶׁעָסַק בַּתּוֹרָה. כִּדְאִיתָא בְּמִדְרַשׁ תְּהִלִּים: לֶעָתִיד לָבוֹא הַקָדוֹשׁ בָּרוּךְ הוּא מוֹצִיא חַמָּה מִנַּרְתִּיקָהּ וְדָן בָּהּ אֶת הָרְשָׁעִים, שֶׁנֶּאֱמַר: "כִּי הִנֵּה הַיּוֹם בָּא בֹּעֵר כַּתַּנּוּר". וּמְרַפֵּא בָּהּ אֶת הַצַּדִּיקִים, שֶׁנֶּאֱמַר (שם כ'): "וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי שֶׁמֶשׁ צְדָקָה וּמַרְפֵּא" וְגוֹ'. אָמַר רַבִּי יְהוֹשֻׁעַ: צְדָקָה עָשָׂה הַקָּדוֹשׁ בָּרוּךְ הוּא עִם כָּל בָּאֵי עוֹלָם, שֶׁלֹּא נְתָנוֹ בְּרָקִיעַ רִאשׁוֹן, שֶׁאִלְמָלֵי נְתָנוֹ בּוֹ, לֹא הָיָה צֵל לְכָל בְּרִיָּה תַּחְתָּיו, שֶׁנֶּאֱמַר (תהילים י"ט ז'): "וְאֵין נִסְתָּר מֵחֲמָתוֹ". אֲבָל לֶעָתִיד לָבוֹא מִי נִסְתָּר מֵחֲמָתוֹ? מִי שֶׁעוֹסֵק בַּתּוֹרָה. הוּא שֶׁכָּתוּב אַחֲרָיו (שם ח'): "תּוֹרַת ה' תְּמִימָה", וְכֵן כְּתִיב: "כִּי הִנֵּה הַיּוֹם בָּא בֹּעֵר כַּתַּנּוּר", וּכְתִיב אַחֲרָיו (מלאכי ג' כ"ב): "זִכְרוּ תּוֹרַת מֹשֶה עַבְדִּי".
Also, from the Great Din, of which it is written (Malachi 3:19): "For, behold, the day is coming which will burn as an oven" — one who occupied himself with Torah is destined to be rescued, as we find in Midrash Tehillim: "In time to come, the Holy One Blessed be He will take the sun out of its case and judge [i.e., punish] with it the wicked, and heal with it the righteous, as it is written (Ibid. 20): 'And there shall shine for you, fearers of My name, the sun of charity with healing in its wings, etc.'" R. Yehoshua said: "The Holy One Blessed be He did charity with all who enter the world by not having placed it [the sun] in the first firmament. For if he had placed it there, there would be no shade for anyone under it, as it is written (Psalms 19:7): 'And there is no hiding from His sun.'" But in time to come, who is hidden from His sun? He who occupies himself with Torah, as it is written afterwards (Ibid. 8): 'The Torah of the L-rd is complete.'" And the verse (Malachi 3:19): "For, behold, the day is coming which will burn like an oven" is, likewise, followed by (Ibid. 22): "Remember the Torah of Moses, My servant."
גַּם הַתּוֹרָה הִיא מֵהַמִּצְוֹת, שֶׁאָדָם אוֹכֵל פֵּרוֹתֵיהֶן בָּעוֹלָם הַזֶּה, וְהַקֶּרֶן קַיֶּמֶת לוֹ לָעוֹלָם הַבָּא.
Torah [study] is also (one) of the mitzvoth whose fruits are eaten in this world with the principal remaining for the world to come.
גַּם אָמְרוּ (בעבודה זרה י"ט:): כָּל הָעוֹסֵק בַּתּוֹרָה נְכָסָיו מַצְלִיחִין לוֹ. כָּל הָעוֹסֵק בַּתּוֹרָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה לוֹ חֲפָצָיו.
They have also said (Avodah Zarah 19b): "Whoever occupies himself with Torah, his possessions prosper," "Whoever occupies himself with Torah, the Holy One Blessed be He takes care of his needs."
מִכָּל זֶה נוּכַל לִרְאוֹת גְּדֻלַּת הָעִנְיָן שֶׁל עֵסֶק הַתּוֹרָה. וּכְבָר אָמְרוּ חֲזַ"ל (ברכות ח.): אֵין לוֹ לְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּעוֹלָמוֹ אֶלָּא אַרְבַּע אַמּוֹת שֶׁל הֲלָכָה בִּלְבַד, כְּלוֹמַר שֶׁתַּכְלִית בְּחִירָתוֹ וְחֶפְצוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא מֵעוֹלָמוֹ הוּא רַק בְּמִין הָאָדָם הָעוֹסֵק בַּהֲלָכָה שֶׁמְּקּוֹמוֹ אַרְבַּע אַמּוֹת.
From all this we can understand the greatness of occupation with Torah. And Chazal have already said: "The Holy One Blessed be He has in His world only the four ells of halachah alone." That is, the [ultimate] end of the will and the desire of the Holy One Blessed be He in His world is only the man who occupies himself with halachah, whose space is four ells.
וּמִי שֶׁאֵין לוֹ פְּנַאי לִלְמֹד תּוֹרָה בִּתְמִידוּת, מְחֻיָּב עַל כָּל פָּנִים לִקְבֹּעַ עִתִּים לַתּוֹרָה. שֶׁכֵּן אָמְרוּ חֲזַ"ל: בְּשָׁעָה שֶׁמַּכְנִיסִין אָדָם לַדִּין, שׁוֹאֲלִין לוֹ: נָשָׂאתָ וְנָתַתָּ בֶּאֱמוּנָה? קָבַעְתָּ עִתִּים לַתּוֹרָה? וַאֲפִלּוּ הוּא עָנִי, גַּם כֵּן מְחֻיָּב לִקֳּבֹּעַ לוֹ עִתִּים, כְּמוֹ שֶׁכָּתוּב בְּיוֹמָא (דף ל"ה:): תָּנוּ רַבָּנָן: עָנִי וְעָשִׁיר וְרָשָׁע בָּאִים לַדִּין. לֶעָנִי אוֹמְרִים לוֹ: מִפְּנֵי מַה לֹּא עָסַקְתָּ בַּתּוֹרָה? אִם אוֹמֵר: עָנִי הָיִיתִי, אוֹמְרִים לוֹ: כְּלוּם הָיִיתָ עָנִי יוֹתֵר מֵהִלֵּל הַזָּקֵן? אָמְרוּ עָלָיו עַל הִלֵּל הַזָּקַן וְכוּ'. וְכֵן נִפְסָק בְּיוֹרֶה דֵּעָה סִימָן רמ"ו וְזֶה לְשׁוֹנוֹ: כָּל אִישׁ יִשְׂרָאֵל חַיָּב בְּתַלְמוּד תּוֹרָה, בֵּין עָנִי, בֵּין עָשִׁיר, בֵּין שָׁלֵם בְּגוּפוֹ, בֵּין בַּעַל יִסּוּרִים, בֵּין בָּחוּר, בֵּין זָקַן גָּדוֹל, אֲפִלּוּ עָנִי הַמַּחֲזִיר עַל הַפְּתָחִים, אֲפִלּוּ בַּעַל אִשָּׁה וּבָנִים, חַיָּב לִקְבֹּעַ לוֹ זְמַן לְתַלְמוּד תּוֹרָה בַּיּוֹם וּבַלַּיְלָה, שֶׁנֶּאֱמַר (יהושע א' ח'): "וְהָגִיתָ בּוֹ יוֹמָם וָלָיְלָה". עַד כָּאן לְשׁוֹנוֹ.
And he who lacks the time to learn Torah continuously is obligated, in any event, to set times for Torah. For thus have Chazal said (Shabbath 31a): "When a man is brought to [Heavenly] judgment, he is asked: 'Were you honest in your [business] dealings? Did you set aside times for Torah study?'" And even if he is poor, he must set aside times, as they have said (Yoma 35b): "A poor man and a rich man come for judgment. The poor man is asked: 'Why did you not occupy yourself with Torah?' If he says: 'I was poor,' he is asked: 'Were you any poorer than Hillel the Elder?' It is said of Hillel the elder, etc.'" And so is it ruled in Yoreh Deah 246: "Every man of Israel is obliged to study Torah — whether he be poor or rich, healthy in body or afflicted, a youth or very old — even a beggar, even a married man with children — he is obligated to set aside times for Torah study, by day and by night, as it is written (Joshua 1:8): "'And you shall study it day and night.'"
וְעִנְיַן הַקְּבִיעוּת הוּא שֶׁיִּקְבַּע לוֹ זְמַן יָדוּעַ לַתּוֹרָה, שֶׁלֹּא לְשַׁנּוֹת אוֹתוֹ הַזְּמַן בְּשׁוּם אֹפֶן, אֲפִלּוּ הוּא סָבוּר לְהַרְוִיחַ הַרְבֵּה, כְּמוֹ שֶׁכָּתוּב בְּשֻׁלְחָן עָרוּךְ אוֹרַח חַיִּים סִימָן קנ"ה.
And the "setting aside of times" means setting a specific time, which he does not depart from for any reason — even if he stands to profit greatly by doing so (viz. Shulchan Aruch, Orach Chaim 155).
וְלֹא לְחִנָּם נִמְשְׁלָה הַתּוֹרָה לְלֶחֶם, דִּכְתִיב (משלי ט' ה'): "לְכוּ לַחֲמוּ בְּלַחְמִי". לוֹמַר לְךָ, כְּשֵׁם שֶׁלֶּחֶם הוּא סוֹעֵד הַלֵּב כְּמוֹ שֶׁכָּתוּב (תהילים ק"ד ט"ו): "וְלֶחֶם לְבַב אֱנוֹשׁ יִסְעָד", וְאִם לֹא יֹאכַל לֶחֶם יוֹם אוֹ יוֹמַיִם, נֶחֱלָשׁ לִבּוֹ, וְכָל שֶׁכֵּן אִם לֹא יֹאכַל לֶחֶם שָׁבוּעַ נֶחֱלָשׁ לִבּוֹ מְאֹד, וְקָּשֶׁה לוֹ לְהַשִּׂיג הַכֹּחוֹת שֶׁאִבֵּד עַל יְדֵי זֶה. כֵּן מַמָּשׁ לִמּוּד הַתּוֹרָה הוּא סוֹעֵד אֶת נֶפֶשׁ הַקְּדוֹשָׁה שֶׁיֵּשׁ בָּאִישׁ הַיִּשְׂרְאֵלִי. וְאִם לֹא יִלְמֹד אֵיזֶה יָמִים, וְכָל שֶׁכֵּן שָׁבוּעַ שָׁלֵם, נֶחֱלֶשֶׁת עַד מְאֹד, עַל כֵּן צָרִיךְ לְהִזָּהֵר עַד מְאֹד, שֶׁלֹּא לְבַטֵּל אֶת הַקְּבִיעוּת אֲפִלּוּ יוֹם אֶחָד. וּלְבַד שֶׁזֶּה הוּא הֶזֵּק לַיּוֹם הַשֵׁנִי וּשְׁלִישִׁי שֶׁאַחַר זֶה, כִּי קָרוֹב הַדָּבָר שֶׁגַּם בָּהֶם לֹא יִלְמֹד, כְּמוֹ שֶׁאָמְרוּ חֲזַ"ל בִּמְלִיצַת הַתּוֹרָה שֶׁאוֹמֶרֶת: "אִם תַּעַזְבֵנִי יוֹם, יוֹמַיִם אֶעֶזְבֶךְ". וְקָשֶׁה לוֹ מְאֹד אַחַר כָּךְ לְהִתְגַּבֵּר עַל יִצְרוֹ מֵחָדָשׁ וְלִקְבֹּעַ עִתִּים לַתּוֹרָה. אֶלָּא אֲפִלּוּ אוֹתָם הַיָּמִים שֶׁהוּא לוֹמֵד, אִם הַקְּבִיעוּת אֵינָהּ בִּתְמִידוּת, אֵין רוּחַ הַקְּדֻשָּׁה שׁוֹרָה כָּל כָּךְ עַל הַלִּמּוּד הַהוּא. מַה שֶּׁאֵין כֵּן אִם הַקְּבִיעוּת שֶׁלּוֹ הִיא בִּתְמִידוּת, קְּדֻשָּׁה גְּדוֹלָה וְנוֹרָאָה שׁוֹרָה עַל כָּל לִמּוּד וְלִמּוּד * מִלְּבַד שֶׁהוּא דָּבָר פָּשׁוּט מִצַּד עַצְמוֹ, וְנִמְצָא כְּעֵין זֶה לְעִנְיַן כַּמָּה דְּבָרִים בַּסְּפָרִים הַקְּדוֹשִׁים, יוּנַח לָנוּ בָּזֶה גַּם כֵּן מַה דְּאָמְרִינַן בְּשַׁבָּת דַּף י"א. : אָמַר רַבִּי יוֹחָנָן: לֹא שָׁנוּ אֶלָּא כְּגוֹן רַשְׁבִּ"י וַחֲבֵרָיו שֶׁתּוֹרָתָן אֻמָּנוּתָן, אֲבָל כְּגוֹן אָנוּ, מַפְסִיקִין בֵּין לִקְרִיאַת שְׁמַע בֵּין לִתְפִלָּה. דְּלִכְאוֹרָה יִפָּלֵא, אִם בֶּאֱמֶת הַתּוֹרָה מִצַּד עַצְמָהּ גְּדוֹלָה מִתְּפִלָּה, וְכִי מִפְּנֵי שֶׁאָנוּ עוֹשִׂין בְּדָבָר אֶחָד שֶׁלֹּא כַּהֹגֶן, נַעֲשֶׂה גַּם עַתָּה שֶׁלֹּא כַּהֹגֶן. אֲבָל לְפִי דְּבָרֵינוּ נִיחָא, דְּהוֹאִיל שֶׁאֵין תּוֹרָתֵנוּ תְּמִידִית וְאֵין חֲבִיבָה אֶצְלֵנוּ כָּל כָּךְ, וְהָרְאָיָה שֶׁאָנוּ מְבַטְּלִין אוֹתָהּ לְאֻמָּנוּתֵנוּ, אֵין כֹּחַ קְדֻשָּׁתָהּ גְּדוֹלָה כָּל כָּךְ, שֶׁתִּתְבַּטֵּל עַל יָדָהּ מִצְוַת תְּפִלָּה: . עַל כֵּן אִם מֵחֲמַת דֹּחַק גָּדוֹל מֻכְרָח לְבַטֵּל בְּאֵיזֶה יוֹם הַקְּבִיעוּת שֶׁלּוֹ, יִהְיֶה עָלָיו מַמָּשׁ כְּמוֹ חוֹב וִימַהֵר לִפְרֹעַ בְּמֵעֵת לְעֵת זֶה, כְּמוֹ דְּאִיתָא בְּעֵרוּבִין (דף ס"ה.) עַל רַב אֲחָא בַּר יַעֲקֹב, דַהֲוָה יָזֵיף (בִּימָמָא) וּפָרַע (בְּלֵילְיָא), וּכְפֵרוּשׁ רַשִּׁ"י שָׁם. (כְּשֶׁהָיָה טָרוּד לְפַרְנָסָתוֹ, לָוָה מִזְּמַנּוֹ בַּיּוֹם, וְהָיָה פּוֹרֵעַ בַּלַּיְלָה קְבִיעַת עִתּוֹ לְלִמּוּד הַתּוֹרָה).
And not in vain has Torah been compared to bread, as it is written (Mishlei 9:5): "Come and eat of my bread" [i.e., Torah]. This is to teach us that just as bread feeds the heart, as it is written (Psalms 104:15): "And bread, the heart of man shall feed," and if one does not eat bread for one or two days his heart weakens; and, how much more so, if he does not eat bread for a week, his heart weakens greatly, and it is difficult for him to regain the strength that he lost by this — so is it exactly with Torah study, which feeds the holy soul of the Jew. If he does not learn for some days (how much more so, a full week), it is greatly weakened, wherefore he must take great care not to miss the set time for even a day. And, aside from the fact that this undermines the second and third day after this (for it is very likely that he will not learn on them either, as Chazal have said: "If you leave me [Torah] for a day, I will leave you for two days") and it is very difficult for him afterwards to overcome his yetzer anew and to set times for Torah — but even those days that he does learn, if the set time is not constant, the holy spirit does not repose to its full extent upon that learning. This, as opposed to a constant set time, in which a great and awesome holiness reposes upon each study session. Therefore, if because of some very pressing exigency he must cancel his set time, it shall rest upon him exactly as a debt, which he must make haste to repay in this twenty-four hour period, as we find in Eruvin 65b about R. Acha bar Yaakov, that he would "borrow" in the daytime [from his set time (for his livelihood)] and "repay" at night (see Rashi there).
וּבַזֹּהַר הַקָּדוֹשׁ פָּרָשַׁת פְקוּדֵי מַפְלִיג בְּשָׂכָר שֶׁל הַקּוֹבֵעַ עִתִּים לַתּוֹרָה וְהִפּוּכוֹ, חַס וְשָׁלוֹם, וְזֶה לְשׁוֹנוֹ:
And the holy Zohar (296) expands upon the reward of one who sets times for Torah, (and the opposite, G-d forbid):
הֵיכָלָא רְבִיעָאָה כוּ' תְּלָתִין וְתַרְתֵּין אַחֲרָנִין אִנּוּן מְמַנִּין עַל כָּל אִנּוּן דְּלָעָאן בְּאוֹרַיְתָא תָּדִיר וְלֹא פָּסְקֵי בִּימָמָא וְלֵילְיָא. וְאִלֵּין אַחֲרָנִין דְּכֻלְּהוּ תְּחוֹתַיְהוּ אִנּוּן דְּקָבְעֵי זִמְנִין יְדִיעָאן לְאוֹרַיְתָא, וְעַל דָּא אִנּוּן מְמַנָּן כֻּלְּהוּ וּלְאַעֲנָשָׁא לְכָל אִנּוּן דְּיָכְלֵי לְאִשְׁתַּדָּלָא בְּאוֹרַיְתָא וְלָא מִשְׁתַּדְּלֵי. עַד כָּאן לְשׁוֹנוֹ.
"The fourth sanctuary, etc. The thirty-two others are set aside for those who occupy themselves in Torah continuously, non-stop, day and night. And the others, beneath them, for all those who set specific times for Torah. And all are appointed to punish those who are able to occupy themselves with Torah but do not."
הֵיכָל רְבִיעַי וְכוּ', שְׁלֹשִים וּשְׁנַיִם הָאֲחֵרִים הֵם מְמֻנִּים עַל אוֹתָם הָעוֹסְקִים בְּתוֹרָה תָּמִיד, וְאֵינָם מַפְסִיקִים בַּיּוֹם וּבַלַּיְלָה. וְאוֹתָם הָאֲחֵרִים, כָּל אֵלּוּ שֶׁתַּחְתֵּיהֶם, הֵם מְמֻנִּים עַל אוֹתָם, שֶקוֹבְעַים זְמַנִּים יְדוּעַים לַתּוֹרָה, וְעַל זֶה הֵם מְמֻנִּים כֻּלָּם, וְכֻלָּם יַעֲנִישׁוּ לְכָל אוֹתָם, שֶׁיְכוֹלִים לַעֲסֹק בַּתּוֹרָה וְאֵינָם עוֹסְקִים, עַד כָּאן לְשׁוֹנוֹ.
וּמִי שֶׁהוּא זָהִיר בְּלִמִּוּד הַתּוֹרָה וּמְשִׂימָם עַל לִבּוֹ הוּא זוֹכֶה עֲבוּר זֶה לְאַהֲבַת ה' יִתְבָּרַךְ, כִּדְאִיתָא בְּסִפְרִי עַל הַפָּסוּק (דברים ו' ו'): "וְהָיוּ הַדְּבָרִים הָאֵלֶּה אֲשֶׁר אָנֹכִי מְצַוְּךָ הַיּוֹם עַל לְבָבֶךָ", וְזֶה לְשׁוֹנוֹ: לְפִי שֶׁהוּא אוֹמֵר (שם ה'): "וְאָהַבְתָּ אֵת ה' אֱלֹקֶיךָ בְּכָל לְבָבְךָ", אֵינִי יוֹדֵעַ בְּאֵיזֶה צַד אוֹהֲבִים אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא, תַּלְמוּד לוֹמַר: "וְהָיוּ הַדְּבָרִים הָאֵלֶּה וְכוּ' עַל לְבָבֶךָ", שֶׁמִּתּוֹךְ כָּךְ אַתָּה מַכִּיר אֶת הַקָּדוֹשׁ בָּרוּךְ הוּא וּמִדַּבֵּק בִּדְרָכָיו.
And one who takes care to study [words of] Torah and to place them upon his heart merits loving the Blessed L-rd, as we find in Sifrei on (Devarim 6:6): "And let these things that I command you this day be upon your heart," viz.: "From (Ibid. 5): 'And you shall love the L-rd your G-d with all your heart,' I would not know by what means one comes to love the Holy One Blessed be He; it is, therefore, written (5): 'And let these things [(words of Torah)] … be upon your heart.' For by these you come to recognize the Holy One Blessed be He and to cleave to His ways."