“This Book of the Torah shall not leave your mouth; rather you should contemplate it day and night in order that you observe to do according to all that is written in it; for then you will make your way successful, and then you will act wisely”
^(Yehoshua 1:8)
&“Thus said Hashem: If not for My covenant [being studied] day and night, I would not have instituted the laws of heaven and earth”
^(Yirmeyahu 33:25)
>Rabbi Nechuniah ben Hakanah says: If someone accepts upon himself the yoke of Torah, the yoke of government and the yoke of worldly responsibilities are removed from him. But if someone throws off the yoke of Torah from himself, the yoke of government and the yoke of worldly responsibilities are placed upon him (Avot 3:5).
One who truly takes upon himself the yoke of Torah, proclaiming, “Come what may, I am immersed in Torah!” will certainly never be forsaken by Hashem. He will eventually gain prestige. But Torah eludes the one who pursues worldly pleasures. This is alluded to in the Mishnah, “Eat bread with salt…” When one accepts upon himself this type of lifestyle, he is guaranteed, “You are praiseworthy in this world,” for honor will ultimately be his (Ruach Chaim, Avot 6:4).
Rabbi Yehoshua ben Levi says: One who goes on the road and does not have an escort should involve himself in divrei Torah, as the pasuk states (Mishlei 1:9), “For they are an %escort~ of grace.” One who has pain in his head should involve himself in Torah, as the pasuk states (ibid.), “For they are an escort of grace for your %head~.” One who has pain in his neck should involve himself in words of Torah, as the pasuk continues, “And a chain for your %neck~.” One who has pain in his innards should involve himself in Torah, as the pesukim continue (ibid. 3:8), “It will be health to your %innards~.” One who has pain in his bones should involve himself in Torah, as the pasuk ends, “And marrow to your %bones~.” One who has pain anywhere in his body should involve himself in Torah, as the pasuk states (ibid. 4:22), “And healing for all his %flesh~.” Rabbi Yehudah b’Rabbi Chiya says: See the difference between the ways of Hakadosh Baruch Hu and of human beings. When a person gives his friend a tonic, it is beneficial for one part of his body, while possibly harming another. But Hashem gave the Torah to Am Yisrael, a balm for the entire body, as stated above, “And healing for all his flesh” (Eiruvin 54a).
How are people like the fish in the sea? Just as fish die as soon as they come up on the land, so do people who forsake Torah and mitzvot die immediately (Avodah Zarah 3b).
The main virtue of the Torah is that it brings a person to an exalted level and helps him become aware of his obligation in this world. This comes through toil in Torah. The more a person exerts himself in Torah, the more he is disconnected from the shackles of the Yetzer Hara and is disgusted by the fleeting pleasures of this world. His soul yearns for feelings of sanctity, the delight of wisdom, and the purity of heart (Chazon Ish, in a letter).
The Gemara (Sanhedrin 20) interprets the following verse in Mishlei in a novel way: “Charm is false” – this refers to the generation of Moshe and Yehoshua. “Beauty is vanity” – this refers to the generation of Chizkiyahu. “Fear of Hashem shall be extolled” – this refers to the generation of Rabbi Yehudah b’Rabbi Ilai.
Regarding Rabbi Yehudah Ilai, it was said that six of his disciples would cover themselves with one tallit and involve themselves in learning Torah. This teaches us that the ultimate way to learn Torah is through difficulty (Rabbi Steinman, shlita, in a letter).
