From all of our discussion of the greatness of the Torah, which is the foundation of all, we can understand the greatness of the obligation of upholding the Torah that it not fall. And this holds not only for those who are busy with worldly affairs, who must certainly at least bestir themselves in this great enterprise in order to rescue themselves from the bitter punishments for neglect of Torah study, as Rabbeinu Yonah wrote in Iggereth Hateshuvah: "If one wishes to rescue himself from the bitter punishment and this great sin, let him occupy himself with the needs of the Torah scholars and the Rabbis, etc., so that they remain in his city and occupy themselves in Torah by his support." And Chazal have observed that the verse in Mishlei 3:18: "It [Torah] is a tree of life for its upholders" speaks not of "learners," but only of "upholders," who support Torah scholars and Rabbis — Even those who are themselves Torah scholars and fulfillers of mitzvoth in Israel have a great obligation to support Torah, and if not, they are in the category of "Cursed," G-d forbid, as Rabbeinu Yonah wrote in Sha’arei Teshuvah, Gate 3:19, in the name of the Sifrei on Devarim 27:26: "Cursed is he who does not uphold the words of this Torah to do them" — "If one learned and reviewed and taught others and fulfilled the Torah and is in a position to strengthen those who occupy themselves with Torah and mitzvoth but does not do so, he is in the category of "Cursed is he who does not uphold, etc."
Come and see the greatness of the eminence of one who upholds the Torah, and benefits a Torah scholar with his possessions and draws close to him, Scripture considering it as if he [thereby] cleaved to the Shechinah. As Chazal (Kethuvoth 111a) say on the verse (Deuteronomy 4:9): "And you that did cleave to the L-rd your G-d are all alive this day." Now is it possible for a man to cleave to the Shechinah? Is it not written (Ibid. 24): "For the L-rd your G-d is a consuming fire!" The intent is, rather, if one weds his daughter to a Torah scholar, or does business for a Torah scholar, or benefits a Torah scholar with his possessions, it is accounted to him as if he cleaved to the Shechinah." And they stated further (Ibid. 10b): "All who lodge Torah scholars in their homes and offer them of their fare are regarded by Scripture as presenters of daily ['continual'] sacrifices." And (Ibid. 63b): "R. Nechemiah opened [his discourse] in honor of the host, expounding (I Samuel 15:6): 'And Saul said to the Keni: Go, depart, go down from the midst of Amalek, lest I destroy you with him — and you have done lovingkindness with all the children of Israel': Now does this not follow a fortiori? If Yithro, who befriended Moses only for his own honor had this accorded [to his descendants, the Keni], then one who is host to a Torah scholar, and feeds him, and gives him to drink, and treats him of his possessions, how much more so!'… R. Elazar b. R. Yossi Haglili opened [his discourse] in honor of the host, expounding (II Samuel 6:11): 'And the L-rd blessed the house of Oved-Edom… because of the ark of G-d' [which he kept in his house]. Now does this not follow a fortiori? If the ark, which did not eat and did not drink — because they swept and sprinkled before it, thus [were they rewarded], then one who is host to a Torah scholar, and feeds him, and gives him to drink, and treats him of his possessions, how much more so!'"
4
וְאִיתָא בְּמִדְרָשׁ רַבָּה קֹהֶלֶת (פרשה ב'): ר' מֵאִיר הֲוָה כַּתְבָן טָבָא, וַהֲוָה לָעֵי תְּלַת סַלְעִין כָּל שַׁבָּת, וַהֲוָה אָכֵיל בַּחֲדָא וּמִתְכַּסֶּה בַּחֲדָא, וּמְפַרְנֵס רַבָּנָן בַּחֲדָא וְכוּ' (ר' מאיר היה סופר מומחה, והיה עמל [ומרויח] שלשה סלעים כל שבוע, והיה אוכל באחד ומתכסה באחד ומפרנס החכמים באחד).
And in Midrash Rabbah, Koheleth 2: "R. Meir was an expert scribe and earned three selaim a week. With one, he fed himself; with one, he clothed himself; and with one, he fed Torah scholars."
And we find in Midrash Rabbah, Shir Hashirim 6:11: "I went down to a nut garden": "R. Yehoshua b. Levi said: 'Israel is compared to a nut. Just as a nut is cut and replaced, and is cut for its good — Why so? For it replaces itself like hair and nails — so, all that Israel "cut" from their labors and give to those who labor in Torah in this world, is for their own good. They cut, and it [(what they cut)] is replaced for them and adds to their wealth in this world and [gives them] goodly reward in the world to come.'" And, what is more, he [(his beneficiary)] is called "his friend," who learns in his name, and he shares in the reward for his Torah, as we learn in Sotah 21a, in respect to Shimon the brother of Azaryah, and as is known from [the partnership between] the tribes of Yissachar and Zevulun. As we find in Midrash Rabbah, Parshath Kedoshim 25a: "R. Huna and R. Yirmiyah said in the name of R. Chiyya b. Abba: 'The Holy One Blessed be He is destined to make shade and canopies for the men of mitzvoth [i.e., the upholders of Torah] next to the Torah scholars in Gan Eden. And there are three verses to this effect: one, (Koheleth 7:12): "For in the shade of wisdom [Torah], the shade of money"; (Isaiah 56:2): "Happy is the man that does this [Torah] and the son of man, who upholds it"; (Mishlei 3:15): "It [Torah] is a tree of life to those who uphold it." "Shimon, the brother of Azaryah, said in his name, etc." (Zevachim I, Mishnah 2): "Now was Shimon not greater than Azaryah? But because Azaryah did business and supported Shimon, therefore, the halachah was written in his [Azaryah's] name." Similarly, (Devarim 33:18): "Rejoice, Zevulun in your going out, and Yissachar, in your tent [of Torah]." Now was Yissachar not greater than Zevulun? But because Zevulun left the settlement to engage in business and returned and supported Yissachar and was given reward for his toil, the verse is written in his [Zevulun's] name, viz. "Rejoice Zevulun in your going out." And even in this world he [Zevulun] loses nothing by this [(supporting Yissachar)], as we find in Midrash Rabbah, Parshath Tetzaveh (Shemoth 36) on Mishlei 6:23: "'For a mitzvah is a lamp and Torah is light.' What is the intent of 'For a mitzvah is a lamp'? Anyone who does a mitzvah is like one who lights a lamp before the Holy One Blessed be He, and he vivifies his soul, which is called 'a lamp,' viz., (Mishlei 24:27): 'The lamp of the L-rd is the soul of a man.' And what is the intent of 'and the Torah is light'? Often, one thinks of doing a mitzvah and the yetzer hara within him says: 'Why do a mitzvah and losr your possessions? Before giving to others, give to your sons.' And the yetzer tov says: 'Give for the mitzvah. See what is written: 'For a mitzvah is a lamp.' Just as a lamp, when it is burning, even if thousands upon thousands light from it, its light remains in its place, so, all who give for a mitzvah do not lose their possessions, wherefore it is written: 'For a mitzvah is a lamp and the Torah is light.'" And, similarly, in the holy Zohar, Parshath Vayechi:
"Why does Zevulun always precede Yissachar in the blessings? Is Yissacher's occupation not in Torah, which takes precedence in all instances? Why, then, does Zevulun take precedence in the blessings? His father placed him first and Moses placed him first. But Zevulun merits this because he took bread from his own mouth and placed it in the mouth of Yissachar, wherefore he was placed first in the blessings. From here we learn that one who supports a Torah scholar receives blessings from above and from below. And, what is more, he merits 'two tables,' which others do not merit. He merits riches, that he be blessed in this world, and he merits a portion in the world to come."
[And we can hereby understand the verse "Rejoice Zevulun in your going out, and Yissachar, in your tents." That is, even though the merchant is not wont to rejoice in leaving his home for trade, but only when he returns home, lest the Holy One Blessed be He not prosper him and his toil be in vain — especially if he must sail on the sea, which is a place of danger — Moses, our teacher, therefore, says: "You, Zevulun, may rejoice in your going out to sail in boats (see Rashi there); for Yissachar dwells in your tents, which you have bequeathed him for Torah and for heritage. If so, the Holy One Blessed be He will prosper you" (as the holy Zohar writes)].
And one also merits because of this [support of Torah] that good and holy sons issue from him, as we find in the holy Zohar, Parshath Metzora (Mishlei 3:18): "It is a tree of life to those who hold fast to it, and its supporters are fortunate, etc." These are the placers of "stock" into the pockets of Torah scholars. For those who do so support Torah from the head until the end of the body. And our entire faith is dependent upon and supported by this. And he merits sons who are worthy of being prophets of truth.
[And, in truth, just as we find that the Holy One Blessed be He sanctified the tribe of Levi and exhorted Israel not to forsake it, as it is written (Devarim 16:19): "Take heed unto yourself lest you forsake the Levite all of your days upon your land," so, it is, likewise, the will of the Blessed L-rd that we support men who separate themselves from the affairs of the world in order to serve the L-rd. For this is certainly not inferior to supporting the Levite in this regard. As Rambam writes (Hilchoth Shemitah Veyovel, Chapter 13 Halachah 12 and 13): "Why did the Levite not merit inheritance in Eretz Yisrael and in its spoils with his brothers? For he was singled out to serve the L-rd, to minister unto Him and to teach His just ways and righteous judgments to the people, as it is written (Devarim 33:10): 'They shall teach Your judgments to Jacob and Your Torah to Israel.' Therefore, they were separated from the ways of the world. They do not wage war, as do the rest of Israel, they do not inherit, and they do not merit things for themselves with the strength of their bodies, but they are "the army of the L-rd," as it is written (Ibid. 11): 'The L-rd bless his [Levi's] strength.' And the Holy One Blessed be He bequeaths [things] on them, as it is written (Numbers 18:20): 'I am your [Levi's] portion and your inheritance.' And [this applies] not only to the tribe of Levi alone, but to every man of all those who enter the world, whose spirit moves him, and who understands of himself to be separate, to stand before the L-rd, to minister unto Him and to serve Him, to know the L-rd and to walk justly, as G-d made him. And he divests himself of the many "accountings" that men seek, he is sanctified as "holy of holies," and the L-rd becomes his portion and his inheritance for ever and ever. And He bequeaths to him in this world what suffices him, as He did to the Cohanim and the Levites. As David, may peace be upon him said (Psalms 16:5): 'The L-rd is the portion of my inheritance.'" Until here, his (Rambam's) beautiful language.]
And also in the category of supporting Torah scholars is wedding one's daughter to a Torah scholar. As Chazal have said (Kethuvoth 111b), that [if one weds his daughter to a Torah scholar], it is as if he were to cleave to the Shechinah. And, as written in Pesachim 49a: "One should [if necessary] sell everything he has and wed the daughter of a Torah scholar and wed his daughter to a Torah scholar, so that if he dies or is exiled, [at least] his sons will be Torah scholars."
And in our times, in our many sins, in many places the horn of Torah has descended to the dust, and the number of Torah scholars is dwindling, and no one takes them into their homes to make a match with them. And it is sometimes easier to find a proper match for a commoner than for a Torah scholar. How great has this stumbling block grown! For through this, Torah will expire, G-d forbid, when they [the Torah scholars] see that no one supports them. It is also a great shame for Torah when its learners are bereft and desolate and not taken into homes. Woe to that shame! Woe to that humiliation! How will we answer the Holy One Blessed be He in the future, when we are brought to judgment for shaming of the Torah! As we find in Zohar Chadash "(Malachi 3:19): 'Behold, the day is coming which shall burn as an oven, etc.' This is the day when Moses, our teacher, is destined to claim the shame of the Torah." And the Gaon, R. Yehonathan, raised an outcry over this in his book Ya'aroth D'vash.
And all of this comes from the deception of the yetzer, which entices a man to say that his daughter will not achieve success or high station if she weds a Torah scholar, which would not be the case if she married this and this man. And, in truth, this is not so. For the Holy One Blessed be He, the G-d of the world and Provider of sustenance for all of His creatures, viz. (Psalms 136:25): "He gives bread to all flesh" — Would He withhold sustenance from a man, G-d forbid, because he learns Torah and fulfills its mitzvoth? Woe unto him who thinks thus of the Blessed Creator!
And I am not speaking of those men upon whom the light of Torah did not shine, who do not exert themselves to make a match with a Torah scholar, who did not taste of "the honey of its words," and did not see its sweetness. But I am amazed at the householders, the men of Torah, who recognize its great worth, but who neglect this! From this, there will also result great harm to those who are indifferent to making a match with a Torah scholar.
And, in truth, how much should one exert himself with all his strength to cleave to a Torah scholar, even if he must sacrifice many of his possessions [to do so]. As Chazal have said (Pesachim 49b): "One should sell everything he has and wed the daughter of a Torah scholar, and wed his daughter to a Torah scholar, etc.; and one who gives his daughter, etc."
And in our times, the obligation is even greater. For when one makes a match with a Torah scholar there sprout from him afterwards generations of fearers of the L-rd and fulfillers of His mitzvoth. Not so, if he does the opposite. Who knows what will become of his descendants? As we see before our eyes, in our many sins, in these times, that whoever is richer [than his neighbor] finds it more difficult to rescue himself from the wiles and stratagems of the yetzer. Therefore, one must see to it to bring himself closer to Torah and to those who study it; and "the Torah defends and saves," as Chazal have said (Sotah 21a).
בּוֹ יְבֹאַר גֹּדֶל הַחִיּוּב לְהַחֲזִיק לוֹמְדֵי תּוֹרָה וְגֹּדֶל שְׂכָרוֹ עֲבוּר זֶה.
In this chapter there will be explained the greatness of the obligation to support Torah scholars and the greatness of the reward for this.
וְהִנֵּה מִכָּל מַה שֶּׁהֶעֱרַכְנוּ בְּגֹדֶל מַעֲלוֹת הַתּוֹרָה שֶׁהִיא עִקַּר הַכֹּל, נוּכַל מִמֵּילָא לְהָבִין אֶת גֹּדֶל הַחִיּוּב לְהַחֲזִיק הַתּוֹרָה שֶׁלֹּא תִּמּוֹט. וְלֹא מִבָּעֵי אוֹתָן הָאֲנָשִׁים, שֶׁהֵם טְרוּדִים בְּעִנְיְנֵי הָעוֹלָם, בְּוַדַּאי צְרִיכִין עַל כָּל פָּנִים לְהִזְדָּרֵז בָּעִנְיָן הַגָּדוֹל הַזֶּה כְּדֵי לְהִנָּצֵל מֵעֹנֶשׁ הַמַּר שֶׁל בִּטּוּל תַּלְמוּד תּוֹרָה, כְּמוֹ שֵׁכָּתַב רַבֵּנוּ יוֹנָה בְּאִגֶּרֶת הַתְּשׁוּבָה וְזֶה לְשׁוֹנוֹ: הָרוֹצֶה לְהִנָּצֵל מִן הָעֹנֶשׁ הַמַּר וְהֶעָוֹן הַגָּדוֹל הַזֶּה, יִתְעַסֵּקּ בְּצָרְכֵי הַתַּלְמִידִים וְהָרַבָּנִים וְכוּ', כְּדֵי שֶׁיַּעַמְדוּ בְּעִירוֹ וְיִהְיוּ עוֹסְקים בַּתּוֹרָה עַל יָדוֹ. וּפֵרְשׁוּ רַזַ"ל בְּסִפְרִי: זֶה שֶׁאָמַר הַכָּתוּב (משלי ג' י"ח): "עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ", לְלוֹמְדֶיהָ לֹא נֶאֱמַר אֶלָּא "לַמַּחֲזִיקים", שֶׁהֵם מַחֲזִיקִים יְדֵי הַתַּלְמִידִים וְהָרַבָּנִים. אֶלָּא אֲפִלּוּ אוֹתָן הָאֲנָשִׁים, שֶׁהֵם בְּעַצְמָם לוֹמְדֵי הַתּוֹרָה וּמְקַיְּמֵי מִצְוֹת בְּיִשְׂרָאֵל, גַּם כֵּן חִיּוּב גָּדוֹל עֲלֵיהֶם לְהַחֲזִיק אֶת הַתּוֹרָה, וְאִם לָאו הֲרֵי הֵם בִּכְלַל אָרוּר, חַס וְשָׁלוֹם, כְּמוֹ שֶׁכָּתַב רַבֵּנוּ יוֹנָה בְּשַׁעֲרֵי תְּשׁוּבָה שַׁעַר ג' אוֹת י"ט בְּשֵׁם הַסִּפְרִי עַל הַפָּסוּק (דברים כ"ז כ"ו): "אָרוּר אֲשֶׁר לֹא יָקִים", אָדָם שֶׁלָּמַד וְשָׁנָה וְלִמֵּד לַאֲחֵרִים וְקִיֵּם אֶת הַתּוֹרָה, וְיֵשׁ בְּיָדוֹ כֹּחַ לְהַחֲזִיק יְדֵי הָעוֹסֵק בַּתּוֹרָה וּבַמִּצְוֹת וְלֹא הֶחֱזִיק, הֲרֵי הוּא בִּכְלַל "אָרוּר אֲשֶׁר לֹא יָקים".
From all of our discussion of the greatness of the Torah, which is the foundation of all, we can understand the greatness of the obligation of upholding the Torah that it not fall. And this holds not only for those who are busy with worldly affairs, who must certainly at least bestir themselves in this great enterprise in order to rescue themselves from the bitter punishments for neglect of Torah study, as Rabbeinu Yonah wrote in Iggereth Hateshuvah: "If one wishes to rescue himself from the bitter punishment and this great sin, let him occupy himself with the needs of the Torah scholars and the Rabbis, etc., so that they remain in his city and occupy themselves in Torah by his support." And Chazal have observed that the verse in Mishlei 3:18: "It [Torah] is a tree of life for its upholders" speaks not of "learners," but only of "upholders," who support Torah scholars and Rabbis — Even those who are themselves Torah scholars and fulfillers of mitzvoth in Israel have a great obligation to support Torah, and if not, they are in the category of "Cursed," G-d forbid, as Rabbeinu Yonah wrote in Sha’arei Teshuvah, Gate 3:19, in the name of the Sifrei on Devarim 27:26: "Cursed is he who does not uphold the words of this Torah to do them" — "If one learned and reviewed and taught others and fulfilled the Torah and is in a position to strengthen those who occupy themselves with Torah and mitzvoth but does not do so, he is in the category of "Cursed is he who does not uphold, etc."
בֹּא וּרְאֵה גֹּדֶל מַעֲלַת מַחֲזִיק הַתּוֹרָה וּמְהַנֶּה לְתַלְמִיד חָכָם מִנְּכָסָיו וּמִתְקָרֵב אֵלָיו, שֶׁמַּעֲלֶה עָלָיו הַכָּתוּב, כְּאִלּוּ מִתְדַּבֵּק בַּשְּׁכִינָה, כְּמוֹ שֶׁאָמְרוּ חֲזַ"ל (בכתבות קי"א) עַל הַפָּסוּק (דְּבָרִים ד' ד'): "וְאַתֶּם הַדְּבֵקִים בַּה' אֱלֹהֵיכֶם" וְגוֹ', וְכִי אֶפְשָׁר לוֹ לְאָדָם לְהִתְדַּבֵּק בַּשְּׁכִינָה, וַהֲלֹא כְּתִיב (שם כ"ד): "כִּי ה' אֱלֹהֶיךָ אֵשׁ אֹכְלָה הוּא"? אֶלָּא כָּל הַמַּשִּׂיא בִּתּוֹ לְתַלְמִיד חָכָם וְהָעוֹשֶׂה פְּרַקְמַטְיָא לְתַלְמִיד חָכָם וּמְהַנֶּה לְתַלְמִיד חָכָם מִנְּכָסָיו, מַעֲלֶה עָלָיו הַכָּתוּב, כְּאִלּוּ מִתְדַּבֵּק בַּשְּׁכִינָה. עוֹד אָמְרוּ חֲזַ"ל (ברכות י':): כָּל הַמְאָרֵחַ תַּלְמִיד חָכָם בְּתוֹךְ בֵּיתוֹ וּמְהַנֵּהוּ מִנְּכָסָיו, מַעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ מַקְרִיב תְּמִידִין, שֶׁנֶּאֱמַר וְגוֹ'. עוֹד שָׁם (בדף ס"ג:): פָּתַח ר' נְחֶמְיָה בִּכְבוֹד אַכְסַנְיָא וְדָרַשׁ: מַאי דִּכְתִיב (שמואל א' ט"ו ו'): "וַיֹּאמֶר שָׁאוּל אֶל הַקֵּינִי לְכוּ סֻרוּ וְכוּ' וְאַתָּה עָשִׂיתָ חֶסֶד עִם כָּל בְּנֵי יִשְׂרָאֵל". וַהֲלֹא הַדְּבָרִים קַל וָחֹמֶר, וּמַה יִּתְרוֹ שֶׁלֹּא קֵרֵב אֶת מֹשֶה אֶלָּא לִכְבוֹד עַצְמוֹ, כָּךְ, הַמְאָרֵחַ תַּלְמִיד חָכָם בְּתוֹךְ בֵּיתוֹ וּמַאֲכִילוֹ וּמְהַנֵּהוּ מִנְּכָסָיו, עַל אַחַת כַּמָּה וְכַמָּה. פָּתַח ר' אֱלִיעֶזֶר בִּכְבוֹד אַכְסַנְיָא וְדָרַשׁ (שמואל ב' ו' י"ב): "בֵּרַךְ ה' אֶת בֵּית עֹבֵד אֱדֹם וְכוּ' בַּעֲבוּר אֲרוֹן אֱלֹהִים", וַהֲלֹא דְּבָרִים קַל וָחֹמֶר, וּמָה אָרוֹן, שֶׁלֹּא אָכַל וְשָׁתָה אֶלָּא כִּבֵּד וְרִבֵּץ לְפָנָיו, כָּךְ, הַמְאָרֵחַ תַּלְמִיד חָכָם בְּתוֹךְ בֵּיתוֹ וּמַאֲכִילוֹ וּמַשְׁקֵהוּ וּמְהַנֵּהוּ מִנְּכָסָיו, עַל אַחַת כַּמָּה וְכַמָּה.
Come and see the greatness of the eminence of one who upholds the Torah, and benefits a Torah scholar with his possessions and draws close to him, Scripture considering it as if he [thereby] cleaved to the Shechinah. As Chazal (Kethuvoth 111a) say on the verse (Deuteronomy 4:9): "And you that did cleave to the L-rd your G-d are all alive this day." Now is it possible for a man to cleave to the Shechinah? Is it not written (Ibid. 24): "For the L-rd your G-d is a consuming fire!" The intent is, rather, if one weds his daughter to a Torah scholar, or does business for a Torah scholar, or benefits a Torah scholar with his possessions, it is accounted to him as if he cleaved to the Shechinah." And they stated further (Ibid. 10b): "All who lodge Torah scholars in their homes and offer them of their fare are regarded by Scripture as presenters of daily ['continual'] sacrifices." And (Ibid. 63b): "R. Nechemiah opened [his discourse] in honor of the host, expounding (I Samuel 15:6): 'And Saul said to the Keni: Go, depart, go down from the midst of Amalek, lest I destroy you with him — and you have done lovingkindness with all the children of Israel': Now does this not follow a fortiori? If Yithro, who befriended Moses only for his own honor had this accorded [to his descendants, the Keni], then one who is host to a Torah scholar, and feeds him, and gives him to drink, and treats him of his possessions, how much more so!'… R. Elazar b. R. Yossi Haglili opened [his discourse] in honor of the host, expounding (II Samuel 6:11): 'And the L-rd blessed the house of Oved-Edom… because of the ark of G-d' [which he kept in his house]. Now does this not follow a fortiori? If the ark, which did not eat and did not drink — because they swept and sprinkled before it, thus [were they rewarded], then one who is host to a Torah scholar, and feeds him, and gives him to drink, and treats him of his possessions, how much more so!'"
וְאִיתָא בְּמִדְרָשׁ רַבָּה קֹהֶלֶת (פרשה ב'): ר' מֵאִיר הֲוָה כַּתְבָן טָבָא, וַהֲוָה לָעֵי תְּלַת סַלְעִין כָּל שַׁבָּת, וַהֲוָה אָכֵיל בַּחֲדָא וּמִתְכַּסֶּה בַּחֲדָא, וּמְפַרְנֵס רַבָּנָן בַּחֲדָא וְכוּ' (ר' מאיר היה סופר מומחה, והיה עמל [ומרויח] שלשה סלעים כל שבוע, והיה אוכל באחד ומתכסה באחד ומפרנס החכמים באחד).
And in Midrash Rabbah, Koheleth 2: "R. Meir was an expert scribe and earned three selaim a week. With one, he fed himself; with one, he clothed himself; and with one, he fed Torah scholars."
וְאִיתָא בְּמִדְרָשׁ רַבָּה שִׁיר הַשִּׁירִים (פ' ו') עַל הַפָּסוּק (שִׁיר הַשִׁירִים ו' י"א): "אֶל גִּנַּת אֱגוֹז יָרַדְתִּי". אָמַר ר' יְהוֹשֻׁעַ בֶּן לֵוִי: נִמְשְׁלוּ יִשְׂרָאֵל כֶּאֱגוֹז. מַה הָאֱגוֹז הַזֶּה נִגְזֶזֶת וְנֶחֱלֶפֶת, וּלְטוֹבָתָהּ הִיא גְּזוּזָה, לָמָּה? שֶׁהִיא מִתְחַלֶּפֶת כְּשֵׂעָר וּכְצִפָּרְנַיִם, שֶׁנִּגְזָזִין וְנִתְחַלְּפִין, כָּךְ, כָּל מַה שֶּׁיִּשְׂרָאֵל גּוֹזְזִין מֵעֲמָלָן וְנוֹתְנִין לַעֲמֵלֵי הַתּוֹרָה בָּעוֹלָם הַזֶּה, לְטוֹבָתָן הֵם גּוֹזְזִין וְנֶחֱלָפִין לָהֶם, וּמַרְבִּים לָהֶם עֹשֶר בָּעוֹלָם הַזֶּה וְשָׂכָר טוֹב לָעוֹלָם הַבָּא. וְלֹא עוֹד אֶלָּא שֶׁנִּקְרָא חֲבֵרוֹ הַלּוֹמֵד עַל שְׁמוֹ, וְיֵשׁ לוֹ חֵלֶק בִּשְׂכַר תּוֹרָתוֹ, וְכִדְאִיתָא בְּסוֹטָה (דף כ"א.) בְּשִׁמְעוֹן אֲחִי עֲזַרְיָה, וְכַיָּדוּעַ מֵעִנְיַן שֵׁבֶט יִשָּׂשכָר וּזְבוּלוּן, כִּדְאִיתָא בְּרַבָּה פָּרָשַׁת קְדֹשִים (ויקרא פרשה כ"ה): רַב הוּנָא וְרַבִּי יִרְמִיָּה אָמְרוּ בְּשֵׁם ר' חִיָּא בַּר אַבָּא: עָתִיד הַקָּדוֹשׁ בָּרוּךְ הוּא לַעֲשׂוֹת צֵל וְחֻפּוֹת לְבַעֲלֵי מִצְוֹת (פירוש: מחזיקי התורה) אֵצֶל בְּנֵי תּוֹרָה בְּגַן עֵדֶן, וְאִית לֵהּ ג' קְרָיִין (וְיֵשׁ לוֹ שְׁלֹשׁה פְּסוּקַים), חֲדָא (קהלת ז' י"ב): "כִּי בְצֵל הַחָכְמָה בְּצֵל הַכָּסֶף". ב' (יְשַׁעְיָה נ"ו ב'): "אַשְׁרֵי אֱנוֹשׁ יַעֲשֶׂה זֹאת וּבֶן אָדָם יַחֲזִיק בָּהּ". וְהָדֵין: "עֵץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ". שִׁמְעוֹן אֲחִי עֲזַרְיָה אָמְרוּ מִשְּׁמוֹ (בפרק קמא דזבחים במשנה), וַהֲלֹא שִׁמְעוֹן הָיָה גָּדוֹל מֵעֲזַרְיָה? אֶלָּא עַל יְדֵי שֶׁהָיָה עֲזַרְיָה עוֹסֵק בִּפְרַקְמַטְיָא וְנוֹתֵן בְּפִיו שֶׁל שִׁמְעוֹן, לְפִיכָךְ נִקְרָא הֲלָכָה עַל שְׁמוֹ, וְדִכְוָתֵהּ (דברים ל"ג י"ח): "וְלִזְבוּלוּן אָמַר, שְׂמַח זְבוּלוּן בְּצֵאתֶךָ וְיִשָּׂשכָר בְּאֹהָלֶיךָ", וַהֲלֹא יִשָּׂשכָר גָּדוֹל מִזְּבוּלוּן? אֶלָּא עַל יְדֵי שֶׁהָיָה זְבוּלוּן מַפְרִישׁ מִיִּשּׁוּב וְעוֹסֵק בִּפְרַקְמַטְיָא וּבָא וְנוֹתֵן לְתוֹךְ פִּיו שֶׁל יִשָּׂשכָר וְנוֹתֵן לוֹ שָׂכָר בַּעֲמָלוֹ, לְפִיכָךְ נִקְרָא הַפָּסוּק עַל שְׁמוֹ שֶׁנֶּאֱמַר: "שְׂמַח זְבוּלוּן בְּצֵאתֶךָ" וְגוֹ'. וְגַם בָּעוֹלָם הַזֶּה אֵין נֶחְסָר לוֹ כְּלוּם מֵחֲמַת זֶה, כִּדְאִיתָא בְּמִדְרָשׁ רַבָּה פָּרָשַׁת תְּצַוֶּה (שמות פ' ל"ו) עַל הַפָּסוּק (מִשְׁלֵי ו' כ"ג): "כִּי נֵר מִצְוָה וְתוֹרָה אוֹר". מַהוּ "כִּי נֵר מִצְוָה"? אֶלָּא כָּל מִי שֶׁעוֹשֶׂה מִצְוָה הוּא כְּאִלּוּ מַדְלִיק נֵר לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא וּמְחַיֶּה נַפְשׁוֹ שֶׁנִּקְּרֵאת נֵר שֶׁנֶּאֱמַר (משלי כ' כ"ז): "נֵר ה' נִשְׁמַת אָדָם". וּמַהוּ "וְתוֹרָה אוֹר"? אֶלָּא הַרְבֵּה פְּעָמִים שֶׁאָדָם מְחַשֵּׁב בְּלִבּוֹ לַעֲשׂוֹת מִצְוָה, וְיֵצֶר הָרָע שֶׁבְּתוֹכוֹ אוֹמֵר: מַה לְּךָ לַעֲשׂוֹת מִצְוָה וּמְחַסֵּר אֶת נְכָסֶיךָ? עַד שֶׁאַתָּה נוֹתֵן לַאֲחֵרִים תֵּן לְבָנֶיךָ. וְיֵצֶר טוֹב אוֹמֵר לוֹ: תֵּן לְמִצְוָה. רְאֵה מַה כְּתִיב: "כִּי נֵר מִצְוָה". מַה נֵּר הַזֶּה כְּשֶׁהוּא דוֹלֵק, אֲפִלּוּ אֶלֶף אֲלָפִים מַדְלִיקִין הֵימֶנּוּ, אוֹרוֹ בִּמְקוֹמוֹ, כָּךְ, כָּל מִי שֶׁיִּתֵּן לְמִצְוָה, אֵינוֹ מְחַסֵּר אֶת נְכָסָיו, לְכָךְ נֶאֱמַר: "כִּי נֵר מִצְוָה וְתוֹרָה אוֹר". וּכְעִין זֶה אִיתָא גַּם כֵּן בַּזֹּהַר הַקָּדוֹשׁ פָּרָשַׁת וַיְחִי. וְזֶה לְשׁוֹנוֹ:
And we find in Midrash Rabbah, Shir Hashirim 6:11: "I went down to a nut garden": "R. Yehoshua b. Levi said: 'Israel is compared to a nut. Just as a nut is cut and replaced, and is cut for its good — Why so? For it replaces itself like hair and nails — so, all that Israel "cut" from their labors and give to those who labor in Torah in this world, is for their own good. They cut, and it [(what they cut)] is replaced for them and adds to their wealth in this world and [gives them] goodly reward in the world to come.'" And, what is more, he [(his beneficiary)] is called "his friend," who learns in his name, and he shares in the reward for his Torah, as we learn in Sotah 21a, in respect to Shimon the brother of Azaryah, and as is known from [the partnership between] the tribes of Yissachar and Zevulun. As we find in Midrash Rabbah, Parshath Kedoshim 25a: "R. Huna and R. Yirmiyah said in the name of R. Chiyya b. Abba: 'The Holy One Blessed be He is destined to make shade and canopies for the men of mitzvoth [i.e., the upholders of Torah] next to the Torah scholars in Gan Eden. And there are three verses to this effect: one, (Koheleth 7:12): "For in the shade of wisdom [Torah], the shade of money"; (Isaiah 56:2): "Happy is the man that does this [Torah] and the son of man, who upholds it"; (Mishlei 3:15): "It [Torah] is a tree of life to those who uphold it." "Shimon, the brother of Azaryah, said in his name, etc." (Zevachim I, Mishnah 2): "Now was Shimon not greater than Azaryah? But because Azaryah did business and supported Shimon, therefore, the halachah was written in his [Azaryah's] name." Similarly, (Devarim 33:18): "Rejoice, Zevulun in your going out, and Yissachar, in your tent [of Torah]." Now was Yissachar not greater than Zevulun? But because Zevulun left the settlement to engage in business and returned and supported Yissachar and was given reward for his toil, the verse is written in his [Zevulun's] name, viz. "Rejoice Zevulun in your going out." And even in this world he [Zevulun] loses nothing by this [(supporting Yissachar)], as we find in Midrash Rabbah, Parshath Tetzaveh (Shemoth 36) on Mishlei 6:23: "'For a mitzvah is a lamp and Torah is light.' What is the intent of 'For a mitzvah is a lamp'? Anyone who does a mitzvah is like one who lights a lamp before the Holy One Blessed be He, and he vivifies his soul, which is called 'a lamp,' viz., (Mishlei 24:27): 'The lamp of the L-rd is the soul of a man.' And what is the intent of 'and the Torah is light'? Often, one thinks of doing a mitzvah and the yetzer hara within him says: 'Why do a mitzvah and losr your possessions? Before giving to others, give to your sons.' And the yetzer tov says: 'Give for the mitzvah. See what is written: 'For a mitzvah is a lamp.' Just as a lamp, when it is burning, even if thousands upon thousands light from it, its light remains in its place, so, all who give for a mitzvah do not lose their possessions, wherefore it is written: 'For a mitzvah is a lamp and the Torah is light.'" And, similarly, in the holy Zohar, Parshath Vayechi:
אַמַּאי אַקְדִּים בְּבִרְכָּאן זְבוּלוּן לְיִשָּׂשכָר תָּדִיר, וְהָא יִשָׂשכָר אִשְׁתַּדְּלוּתֵהּ בְּאוֹרַיְתָא, וְאוֹרַיְתָא אַקְדִּים בְּכָל אֲתַר, אַמַּאי אַקְדִּים לֵהּ זְבוּלוּן בְּבִרְכָּאן? אֲבוּי אַקדִּים לֵהּ, מֹשֶה אַקְדִּים לֵהּ. אֶלָּא זְבוּלוּן זָכֵי עַל דְּאַפִּיק פִּתָּא מִפּוּמֵהּ וִיהַב לְפוּמֵהּ דְּיִשָּׂשכָר, בְּגִינֵהּ כָּךְ אַקְדִּים לֵהּ בְּבִרְכָּאן. מֵהָכָא אוֹלִיפְנָא מַאן דְּסָעֵיד לְמָרָא דְּאוֹרַיְתָא, נָטֵיל בִּרְכָּאן מֵעֵילָא וְתַתָּא, וְלֹא עוֹד אֶלָּא דְּזָכֵי לִתְרֵין פְּתוֹרָא, מַה דְּלָא זָכֵי בַּר נָשׁ אַחֲרָא. זָכֵי לְעֻתְרָא דִּיבָרֵךְ בְּהַאי עָלְמָא, וְזָכֵי לְמֶהֱוֵי לֵהּ חוּלָקָא בְּעָלְמָא דְּאָתֵי וְכוּ'. עַד כָּאן לְשׁוֹנוֹ.
"Why does Zevulun always precede Yissachar in the blessings? Is Yissacher's occupation not in Torah, which takes precedence in all instances? Why, then, does Zevulun take precedence in the blessings? His father placed him first and Moses placed him first. But Zevulun merits this because he took bread from his own mouth and placed it in the mouth of Yissachar, wherefore he was placed first in the blessings. From here we learn that one who supports a Torah scholar receives blessings from above and from below. And, what is more, he merits 'two tables,' which others do not merit. He merits riches, that he be blessed in this world, and he merits a portion in the world to come."
מִפְּנֵי מַה הִקְדִּים בַּבְּרָכוֹת זְבֻלוּן לְיִשָּׂשכָר תָּמִיד, וַהֲרֵי יִשָׂשכָר עַסְקוֹ בַּתּוֹרָה, וְהַתּוֹרָה קוֹדֶמֶת בְּכָל מָקוֹם, וְלָמָּה הִקְדִּימוּ אֶת זְבֻלוּן בַּבְּרָכוֹת אָבִיו הִקְדִימוֹ, מֹשֵׁה הִקְדִּימוֹ. אֶלָּא זְבֻלוּן זָכָה עַל שֶׁהוֹצִיא פַּת מִפִּיו, וְנָתַן לְפִיו שֶׁל יִשָּׂשכָר, מִשּׁוּם כָּךְ הִקְדִּימוֹ בַּבְּרָכוֹת. מִכָּאן לָמַדְנוּ, הַתּוֹמֵךְ בְּבַעַל תּוֹרָה, מְקַבֵּל בְּרָכוֹת מִלְּמַעְלָה וּמִלְּמַטָּה, וְלֹא עוֹד אֶלָּא שֶׁזּוֹכֶה לִשְׁנֵי שֻׁלְחָנוֹת, מַה שֶּׁאֵין זוֹכֶה אָדָם אַחֵר. זוֹכֶה לְעֹשֶׁר, שֶׁיִּתְבָּרֵךְ בְּזֶה הָעוֹלָם, וְזוֹכֶה שֶׁיִּהְיֶה לוֹ חֵלֶק בָּעוֹלָם הַבָּא וְכוּ'.
הג"ה. [וּבָזֶה יֵשׁ לְפָרֵשׁ מַה דְּאָמַר הַכָּתוּב: "שְׂמַח זְבוּלוּן בְּצֵאתֶךָ וְיִשָּׂשכָר בְּאֹהָלֶיךָ". פֵּרוּשׁ: אַף שֶׁאֵין מִדֶּרֶךְ הַסּוֹחֵר לִשְׂמֹחַ בְּעֵת צֵאתוֹ מִבֵּיתוֹ לִסְחוֹרָה, רַק אַחַר בִּיאָתוֹ לְבֵיתוֹ, פֶּן לֹא יַצְלִיחֶנּוּ הַקָּדוֹשׁ בָּרוּךְ הוּא וְיִהְיֶה עֲמָלוֹ לָרִיק, וּבִפְרָט כְּשֶׁמַּפְלִיג עַל הַיָּם, שֶׁהוּא גַּם כֵּן מְקוֹם סַכָּנָה. לְכָךְ אָמַר מֹשֶה רַבֵּנוּ עָלָיו הַשָּׁלוֹם: אַתָּה זְבוּלוּן תּוּכַל לִשְׂמֹחַ בְּצֵאתֶךָ לְהַפְלִיג בִּסְפִינָה (כְּפֵרוּשׁ רַשִּׁ"י שָׁם), כִּי יִשָּׂשכָר יוֹשֵׁב בְּאֹהָלֶיךָ, אֲשֶׁר יִחַדְתָּ לוֹ לְתוֹרָה וְלִתְעוּדָה, אִם כֵּן בְּוַדַּאי יַצְלִיחֲךָ הַקָּדוֹשׁ בָּרוּךְ הוּא, וּכְמוֹ שֶׁכָּתַב הַזֹּהַר הַקָּדוֹשׁ].
[And we can hereby understand the verse "Rejoice Zevulun in your going out, and Yissachar, in your tents." That is, even though the merchant is not wont to rejoice in leaving his home for trade, but only when he returns home, lest the Holy One Blessed be He not prosper him and his toil be in vain — especially if he must sail on the sea, which is a place of danger — Moses, our teacher, therefore, says: "You, Zevulun, may rejoice in your going out to sail in boats (see Rashi there); for Yissachar dwells in your tents, which you have bequeathed him for Torah and for heritage. If so, the Holy One Blessed be He will prosper you" (as the holy Zohar writes)].
וְזוֹכֶה גַּם כֵּן עֲבוּר זֶה לְבָנִים טוֹבִים וּקְדוֹשִׁים שֶׁיֵּצְאוּ מִמֶּנּוּ עֲבוּר זֶה. כִּדְאִיתָא בַּזֹּהַר הַקָּדוֹשׁ פָּרָשַׁת מְצֹרָע (משלי ג' י"ח): "עֵץ חַיִּים הִיא לַמַּחֲזִיקים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר" כוּ'. מַאן "תֹּמְכֶיהָ"? אִלֵּין אִנּוּן דְּמַטִּילִין מְלַאי לְכִיסָן שֶׁל תַּלְמִידֵי חֲכָמִים (נוֹתֵן סְחוֹרָה לְתַלְמִידֵי חֲכָמִים לְהִשְׂתַּכֵּר בָּהֶם) וְכוּ', דְּאִנּוּן דְּמַטִּילִין מְלַאי לְכִיסָן שֶׁל תַּלְמִידֵי חֲכָמִים, אִנּוּן תָּמְכִין לְאוֹרַיְתָא מֵרֵישָׁא עַד סִיּוּמָא דְּגוּפָא, וְכָל מְהֵימָנוּתָא בֵּהּ תַּלְיָא וְאִתְּמַךְ, וְזָכֵי לִבְנִין דְּיִתַּחְזוּן לִנְבִיאֵי מְהֵימָנָא.
And one also merits because of this [support of Torah] that good and holy sons issue from him, as we find in the holy Zohar, Parshath Metzora (Mishlei 3:18): "It is a tree of life to those who hold fast to it, and its supporters are fortunate, etc." These are the placers of "stock" into the pockets of Torah scholars. For those who do so support Torah from the head until the end of the body. And our entire faith is dependent upon and supported by this. And he merits sons who are worthy of being prophets of truth.
"עַץ חַיִּים הִיא לַמַּחֲזִיקִים בָּהּ וְתֹמְכֶיהָ מְאֻשָּׁר" וְכוּ'. מִי הֵם תּוֹמְכֶיהָ. אֵלּוּ הַנּוֹתְנִים מְלַאי לְכִיסָם שֶׁל תַּלְמִידֵי חֲכָמִים, שֶׁאוֹתָם הַנּוֹתְנִים מְלַאי לְכִיסָם שֶל תַּלְמִידֵי חֲכָמִים, הֵם תּוֹמְכִים לַתּוֹרָה מֵהָרֹאשׁ עַד סוֹף הַגּוּף, וְכָל הָאֱמוּנָה בָּזֶה תְּלוּיָה וְנִתְמֶכֶת, וְזוֹכֶה לְבָנִים הָרְאוּיִים לִנְבִיאֵי אֱמֶת.
הג"ה.[ וּבֶאֱמֶת כְּשֵׁם שֶׁמָּצִינוּ, שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא קִדֵּשׁ אֶת שֵׁבֶט הַלֵּוִי וְהִזְהִיר לִכְלַל יִשְׂרָאֵל, שֶׁלֹא לַעֲזֹב אֶת הַלֵּוִי, כְּמוֹ שֶׁכָּתוּב (דברים י"ב י"ט): "הִשָּׁמֶר לְךָ פֶּן תַּעֲזֹב אֶת הַלֵּוִי כָּל יָמֶיךָ עַל אַדְמָתֶךָ". כְּעֵין זֶה הוּא גַּם כֵּן רְצוֹן ה' יִתְבָּרַךְ, שֶׁנַּחֲזִיק הָאֲנָשִׁים הַפּוֹרְשִׁים עַצְמָם מֵעִנְיְנֵי הָעוֹלָם כְּדֵי לַעֲבֹד אֶת הַשֵּׁם, כִּי הוּא בְּוַדַּאי עַל כָּל פָּנִים לֹא גָּרַע מִלֵּוִי לְעִנְיָן זֶה. שֶׁזֶּה לְשׁוֹן הָרַמְבַּ"ם בְּהִלְכוֹת שְׁמִטָּה וְיוֹבֵל פֶּרֶק י"ג: וְלָמָּה לֹא זָכָה לֵוִי בְּנַחֲלַת אֶרֶץ יִשְׂרָאֵל וּבְבִזָּתָהּ עִם אֶחָיו? מִפְּנֵי שֶׁהֻבְדַּל לַעֲבֹד אֶת ה' לְשָׁרְתוֹ וּלְהוֹרוֹת דְּרָכָיו הַיְשָׁרִים וּמִשְׁפָּטָיו הַצַּדִּיקִּים לָרַבִּים, שֶׁנֶּאֱמַר (דברים ל"ג י'): "יוֹרוּ מִשְׁפָּטֶיךָ לְיַעֲקֹב וְתוֹרָתְךָ לְיִשְׂרָאֵל". לְפִיכָךְ הֻבְדְּלוּ מִדַּרְכֵי הָעוֹלָם, לֹא עוֹרְכִין מִלְחָמָה כִּשְׁאָר יִשְׂרָאֵל וְלֹא נוֹחֲלִין וְלֹא זוֹכִין לְעַצְמָן בְּכֹחַ גּוּפָן, אֶלָּא הֵם חֵיל ה', שֶׁנֶּאֱמַר (שם י"א): "בָּרֵךְ ה' חֵילוֹ". וְהוּא בָּרוּךְ הוּא זוֹכֶה לָהֶם, שֶׁנֶּאֱמַר (במדבר י"ח כ'): "אֲנִי חֶלְקְךָ וְנַחֲלָתֶךָ". וְלֹא שֵׁבֶטּ לֵוִי בִּלְבַד, אֶלָּא כָּל אִישׁ וְאִישׁ מִכָּל בָּאֵי הָעוֹלָם, שֶׁנָּדְבָה רוּחוֹ אוֹתוֹ וְהֵבִינוֹ מִדַּעְתּוֹ לְהִבָּדֵל לַעֲמֹד לִפְנֵי ה' לְשָׁרְתוֹ וּלְעָבְדוֹ לְדֵעָה אֶת ה' וְהוֹלֵךְ יָשָׁר, כְּמוֹ שֶׁעָשָׂהוּ הָאֱלֹהִים, וּפָרַק מֵעַל צַוָּארוֹ עֹל הַחֶשְׁבּוֹנוֹת הָרַבִּים, אֲשֶׁר בִּקִּשׁוּ בְּנֵי הָאָדָם, הֲרֵי זֶה נִתְקַדֵּשׁ קֹדֶשׁ הַקֳּדָשִׁים, וְיִהְיֶה ה' חֶלְקּוֹ וְנַחֲלָתוֹ לְעוֹלָם וּלְעוֹלְמֵי עוֹלָמִים, וִיזַכֶּה לוֹ בָּעוֹלָם הַזֶּה דָּבָר הַמַּסְפִּיק לוֹ כְּמוֹ שֶׁזִּכָּה לַכֹּהֲנִים לַלְוִיִּם. הֲרֵי דָּוִד עָלָיו הַשָּׁלוֹם אוֹמֵר (תהילים ט"ז ה'): "ה' מְנָת חֶלְקִי אַתָּה תּוֹמִיךְ גּוֹרָלִי". עַד כָּאן לְשׁוֹנוֹ הַנֶּחְמָד].
[And, in truth, just as we find that the Holy One Blessed be He sanctified the tribe of Levi and exhorted Israel not to forsake it, as it is written (Devarim 16:19): "Take heed unto yourself lest you forsake the Levite all of your days upon your land," so, it is, likewise, the will of the Blessed L-rd that we support men who separate themselves from the affairs of the world in order to serve the L-rd. For this is certainly not inferior to supporting the Levite in this regard. As Rambam writes (Hilchoth Shemitah Veyovel, Chapter 13 Halachah 12 and 13): "Why did the Levite not merit inheritance in Eretz Yisrael and in its spoils with his brothers? For he was singled out to serve the L-rd, to minister unto Him and to teach His just ways and righteous judgments to the people, as it is written (Devarim 33:10): 'They shall teach Your judgments to Jacob and Your Torah to Israel.' Therefore, they were separated from the ways of the world. They do not wage war, as do the rest of Israel, they do not inherit, and they do not merit things for themselves with the strength of their bodies, but they are "the army of the L-rd," as it is written (Ibid. 11): 'The L-rd bless his [Levi's] strength.' And the Holy One Blessed be He bequeaths [things] on them, as it is written (Numbers 18:20): 'I am your [Levi's] portion and your inheritance.' And [this applies] not only to the tribe of Levi alone, but to every man of all those who enter the world, whose spirit moves him, and who understands of himself to be separate, to stand before the L-rd, to minister unto Him and to serve Him, to know the L-rd and to walk justly, as G-d made him. And he divests himself of the many "accountings" that men seek, he is sanctified as "holy of holies," and the L-rd becomes his portion and his inheritance for ever and ever. And He bequeaths to him in this world what suffices him, as He did to the Cohanim and the Levites. As David, may peace be upon him said (Psalms 16:5): 'The L-rd is the portion of my inheritance.'" Until here, his (Rambam's) beautiful language.]
וּבִכְלַל הַחְזָקַּת תַּלְמִידֵי חֲכָמִים הוּא גַּם כֵּן לְהַשִּׂיא לוֹ בִּתּוֹ, וּכְמַאֲמַר חֲזַ"ל (כתובות קי"א:), שֶׁמַּעֲלֶה עָלָיו הַכָּתוּב כְּאִלּוּ מִדַּבֵּק בַּשְּׁכִינָה. וּכְמוֹ שֶׁכָּתוּב בִּפְסָחִים (מ"ט.): לְעוֹלָם יִמְכֹּר אָדָם, כָּל מַה שֶּׁיֵּשׁ לוֹ, וְיִשָּׂא בַּת תַּלְמִיד חָכָם וְיַשִּׂיא בִּתּוֹ לְתַלְמִיד חָכָם, שֶׁאִם מֵת אוֹ גּוֹלֶה, יִהְיוּ בָּנָיו תַּלְמִידֵי חֲכָמִים.
And also in the category of supporting Torah scholars is wedding one's daughter to a Torah scholar. As Chazal have said (Kethuvoth 111b), that [if one weds his daughter to a Torah scholar], it is as if he were to cleave to the Shechinah. And, as written in Pesachim 49a: "One should [if necessary] sell everything he has and wed the daughter of a Torah scholar and wed his daughter to a Torah scholar, so that if he dies or is exiled, [at least] his sons will be Torah scholars."
וּבִזְמַנֵּנוּ, בַּעֲוֹנוֹתֵינוּ הָרַבִּים, בְּאֵיזֶה מְקוֹמוֹת קֶרֶן הַתּוֹרָה יָרְדָה לֶעָפָר, וְלוֹמְדֵי הַתּוֹרָה הוֹלְכִין וּמִתְדַּלְדְּלִין, וְאֵין מְאַסֵּף אוֹתָם הַבַּיְתָה לְזִוּוּג עִמָּם. וְיוֹתֵר נָקֵל לִפְעָמִים לְהִמָּצֵא שִׁדּוּךְ הָגוּן לְאִישׁ הַהֲמוֹנִי מִלְּהִמָּצֵא לְלוֹמְדֵי הַתּוֹרָה. וְכַמָּה גָּדְלָה הַמַּכְשֵׁלָה הַזֹּאת, שֶׁעַל יְדֵי זֶה תָּפוּג תּוֹרָה, חַס וְשָׁלוֹם, כְּשֶׁרוֹאִין שֶׁאֵין מִי מַחֲזִיק בְּיָדָם. גַּם עֶלְבּוֹן גָּדוֹל הוּא לַתּוֹרָה, כְּשֶׁלּוֹמְדֶיהָ שְׁכוּלִים וְגַלְמוּדִים, אֵין מְאַסְּפָם הַבַּיְתָה. וְאוֹי לְאוֹתָהּ בּוּשָׁה וְאוֹי לְאוֹתָהּ כְּלִמָּה. מַה נָּשִׁיב לְהַקָּדוֹשׁ בָּרוּךְ הוּא לֶעָתִיד, כְּשֶׁנָּבוֹא לְדִין עַל עֶלְבּוֹן הַתּוֹרָה? וְכִדְאִיתָא בְּזֹהַר חָדָשׁ, שֶׁזֶּה שֶׁאָמַר הַכָּתוּב (מלאכי ג' י"ט): "הִנֵּה הַיּוֹם בָּא בֹּעֵר כַּתַּנּוּר" וְגוֹ' זֶהוּ הַיּוֹם, שֶׁעָתִיד מֹשֶה רַבֵּנוּ עָלָיו הַשָּׁלוֹם לִתְבֹּעַ עֶלְבּוֹן הַתּוֹרָה. וּכְבָר צָוַח עַל זֶה כִּכְרוּכְיָא הַגָּאוֹן ר' יְהוֹנָתָן בְּסֵפֶר "יַעֲרוֹת דְּבַשׁ".
And in our times, in our many sins, in many places the horn of Torah has descended to the dust, and the number of Torah scholars is dwindling, and no one takes them into their homes to make a match with them. And it is sometimes easier to find a proper match for a commoner than for a Torah scholar. How great has this stumbling block grown! For through this, Torah will expire, G-d forbid, when they [the Torah scholars] see that no one supports them. It is also a great shame for Torah when its learners are bereft and desolate and not taken into homes. Woe to that shame! Woe to that humiliation! How will we answer the Holy One Blessed be He in the future, when we are brought to judgment for shaming of the Torah! As we find in Zohar Chadash "(Malachi 3:19): 'Behold, the day is coming which shall burn as an oven, etc.' This is the day when Moses, our teacher, is destined to claim the shame of the Torah." And the Gaon, R. Yehonathan, raised an outcry over this in his book Ya'aroth D'vash.
וְכָל זֶה בָּא מִתַּרְמִית הַיֵּצֶר, שֶׁמֵּסִית לָאָדָם לוֹמַר, שֶׁלֹּא תָּבֹא בִּתּוֹ לְהַצְלָחָה וּלְמַעֲלָה עֶלְיוֹנָה אִם תִּתְחַתֵּן עִם בֶּן תּוֹרָה, מַה שֶּׁאֵין כֵּן אִם תִּתְחַתֵּן עִם פְּלוֹנִי וּפְלוֹנִי. וּבֶאֱמֶת לֹא כֵן הַדָּבָר, כִּי הַקָּדוֹשׁ בָּרוּךְ הוּא, שֶׁהוּא אֱלֹקֵי עוֹלָם וּמֵכִין מָזוֹן לְכָל בְּרוּאָיו כְּמוֹ דִּכְתִיב (תהילים קל"ו כ"ה): "נֹתֵן לֶחֶם לְכָל בָּשָׂר", הַאִם יִמְנַע מָזוֹן מֵהָאָדָם, חַס וְשָׁלוֹם, בַּעֲבוּר שֶׁהוּא לוֹמֵד תּוֹרָתוֹ וּמְקַיֵּם מִצְוֹתָיו? אוֹי וַאֲבוֹי לְמִי שֶׁחוֹשֵׁב כָּזֹאת עַל בּוֹרֵא עוֹלָם יִתְבָּרַךְ.
And all of this comes from the deception of the yetzer, which entices a man to say that his daughter will not achieve success or high station if she weds a Torah scholar, which would not be the case if she married this and this man. And, in truth, this is not so. For the Holy One Blessed be He, the G-d of the world and Provider of sustenance for all of His creatures, viz. (Psalms 136:25): "He gives bread to all flesh" — Would He withhold sustenance from a man, G-d forbid, because he learns Torah and fulfills its mitzvoth? Woe unto him who thinks thus of the Blessed Creator!
וְאֵין אֲנִי מְדַבֵּר מֵאוֹתָן הָאֲנָשִׁים, שֶׁלֹּא נָגַהּ עֲלֵיהֶם אוֹר הַתּוֹרָה, שֶׁאֵינָם מִשְׁתַּדְּלִין לְהִתְחַתֵּן עִם הַבֶּן תּוֹרָה, אַחֲרֵי שֶׁלֹּא טָעֲמוּ מִנֹּפֶת צוּף אֲמָרֶיהָ, לֹא הִכִּירוּ אֶת מֶתֶק עִנְיָנֶיהָ. כִּי אִם אֲנִי מִתְפַּלֵּא עַל אוֹתָן הָאֲנָשִׁים, בַּעֲלֵי בָּתִּים, בַּעֲלֵי תּוֹרָה, שֶׁמַּכִּירִים אֶת גֹּדֶל עֶרְכָּהּ, שֶׁהֵם מִתְרַשְׁלִים בָּזֶה. גַּם מִזֶּה יֵצֵא קִלְקּוּל גָּדוֹל לִשְׁאָר אֲנָשִׁים, שֶׁאֵינָם חוֹשְׁשִׁים כְּלָל לְהִזְדַּוֵּג עִם הַבֶּן תּוֹרָה.
And I am not speaking of those men upon whom the light of Torah did not shine, who do not exert themselves to make a match with a Torah scholar, who did not taste of "the honey of its words," and did not see its sweetness. But I am amazed at the householders, the men of Torah, who recognize its great worth, but who neglect this! From this, there will also result great harm to those who are indifferent to making a match with a Torah scholar.
וּבֶאֱמֶת מַה מְּאֹד רָאוּי וְנָכוֹן לְכָל אֶחָד, שֶׁיִּשְׁתַּדֵּל בְּכָל כֹּחוֹ לְהִתְדַּבֵּק עִם הַבֶּן תּוֹרָה, וְאַף אִם צָרִיךְ לְהוֹזִיל עַל זֶה סָךְ רַב מִנְּכָסָיו, וּכְמוֹ שֶׁאָמְרוּ חֲזַ"ל בִּפְסָחִים (מ"ט:): לְעוֹלָם יִמְכֹּר אָדָם, כָּל מַה שֶּׁיֵּשׁ לוֹ, וְיִשָּׂא בַּת תַּלְמִיד חָכָם וְיַשִּׂיא בִּתּוֹ לְתַלְמִיד חָכָם וְכוּ', וְכָל הַנּוֹתֵן בִּתּוֹ וְכוּ'.
And, in truth, how much should one exert himself with all his strength to cleave to a Torah scholar, even if he must sacrifice many of his possessions [to do so]. As Chazal have said (Pesachim 49b): "One should sell everything he has and wed the daughter of a Torah scholar, and wed his daughter to a Torah scholar, etc.; and one who gives his daughter, etc."
וּבִזְמַנֵּנו הַחִיּוּב עוֹד יוֹתֵר וְיוֹתֵר, כִּי כַּאֲשֶׁר יִזְדַּוֵּג עִם תַּלְמִיד חָכָם, יִצְמְחוּ אַחַר כָּךְ מִמֶּנּוּ גַּם כֵּן דּוֹרוֹת שֶׁל יִרְאֵי ה' וּמְקַיְּמֵי מִצְוֹתָיו. לֹא כֵן אִם יַעֲשֶׂה בְּהֶפְכּוֹ, מִי יוֹדֵעַ מַה יּוֹלֵד יוֹם מִיּוֹצְאֵי יְרֵכוֹ, וְכַאֲשֶׁר אָנוּ רוֹאִין בְּחוּשׁ, בַּעֲוֹנוֹתֵינוּ הָרַבִּים, בָּעִתִּים הָאֵלּוּ, שֶׁכָּל מִי שֶׁהוּא יוֹתֵר עָשִׁיר, יוֹתֵר קָשֶׁה לוֹ לְהִנָּצֵל מֵעָרְמַת הַיֵּצֶר וְתַחְבּוּלוֹתָיו. עַל כֵּן יִרְאֶה לְקָּרֵב עַצְמוֹ לַתּוֹרָה וּלְלוֹמְדֶיהָ, וְהַתּוֹרָה אַגּוּנֵא וּמַצְלֵא (מגנה ומצילה), כְּמוֹ שֶׁאָמְרוּ חֲזַ"ל (סוטָה כ"א.).
And in our times, the obligation is even greater. For when one makes a match with a Torah scholar there sprout from him afterwards generations of fearers of the L-rd and fulfillers of His mitzvoth. Not so, if he does the opposite. Who knows what will become of his descendants? As we see before our eyes, in our many sins, in these times, that whoever is richer [than his neighbor] finds it more difficult to rescue himself from the wiles and stratagems of the yetzer. Therefore, one must see to it to bring himself closer to Torah and to those who study it; and "the Torah defends and saves," as Chazal have said (Sotah 21a).