(During a Jewish leap-year: 15 Adar II - בִּשְׁנַת הָעִיבּוּר - ט"ו אדר בּ)
 The entire pasuk states, “I have descended to a garden of nuts, to see the sprouted plants by the river, to see if the vine has blossomed, whether the pomegranates have formed”.
RaSh”I explains that this pasuk is related by The Shechinah in which HaShem relates that He has come to The Second Beis HaMikdash to see how “moist” are the good actions that can be found among The B’nei Yisrael and whether different Torah scholars and scribes have blossomed before HaShem and whether The B’nei Yisrael has formed like a pomegranate with respect to the performance of mitzvos and merits.
 Azariah supported The Torah study of his brother Shimon, and the tribe of Zevulun supported The Torah studied by the tribe of Yissachar. Similarly, we learn in this gemara that Rabbi Yochanan and The Household of the Nasi are referred to together, as they supported Rabbi Yochanan’s Torah study.
 The entire pasuk states, “For in the shade of wisdom, in the shade of money, and the benefit of knowledge is that it brings those who possess it to life”.
Targum Yonasan ben Uziel explains that just as a person can take refuge in the shade of wisdom, he can take refuge in the shade of money at the time that he gives tzidakah. He continues that it is the knowledge of Torah that a person has that will bring him to life in The World to Come.
RaSh”I explains that all of those who are in the shade of wisdom will eventually attain wealth, in addition, wisdom has an advantage over wealth, as it brings those who possess it to life.
Ibn Ezra explains that wisdom brings life to those who possess it, as wisdom is the form of the supernal nishamah, which doesn’t die when the body dies.
Based on the context from this teaching from “Vayikra Rabbah”, there is a connection between the benefits that the person would receive if they financially support Torah study and whether they study The Torah, based on the juxtaposition of the two in the pasuk.
 The entire pasuk states, “Praiseworthy is the person who shall do this, and the person who shall hold onto it, one who guards the Sabbath to refrain from desecrating it, and who guards his hand from performing all evil”.
The miforshim, including RaSh”I, Metzudas David, RaDa”K, Ibn Ezra, and MaLBI”M, explain this entire pasuk in reference to observance of the Shabbath. However, based on the midrash from “Vayikra Rabbah”, this phrase from the pasuk – “Praiseworthy is the person who does this, and the man who will strengthen it…” – clearly refers to those people who support the study of The Torah.
 The entire pasuk reads, “It is a Tree of Life for those who grasp onto it, and those who support it are praiseworthy”.
Based on the teaching in “Vayikra Rabbah”, “those who strengthen” The Torah, refer to those who support it, they being the one’s who benefit by thereby grasping onto The Tree of Life.
 RaSh”I comments on this pasuk that the tribes of Zivulun and Yissachar made a partnership, whereby the tribe of Zivulun would travel by ships to involve themselves in trade, in order to, among other things, support the Torah study of the tribe of Yissachar. It is on account of the financial support that the tribe of Zivulun provided for the tribe of Yissachar, that the tribe of Zivulun is mentioned first in this pasuk. (Bireishis Rabbah: 99; 9) The blessing in this pasuk is for the tribe of Zivulun to be successful in their business dealings, and for the tribe of Yissachar to be successful in their involvement in Torah study and in their calculations related to establishing new months and leap-years.
 The entire pasuk states, “For a mitzvah is a candle, and Torah is light, and The Path of Life are the admonitions of moral reproof”.
RaSh”I comments that just as light always illuminates, so too does the merit of The Torah always remain for the person, and the merit of the performance of a mitzvah is temporary like the light of a candle. Alternatively, this pasuk can refer to the mitzvah of honoring one’s parents, if one follows the command of his father, it is comparable to holding a candle in his hand, which he can use to assist himself in finding that which he has lost, as it says, “My son, guard the command (mitzvah) of your father…”. Following the command of one’s mother is comparable to holding a light, as it says “…and do not abandon the command (Torah) of your mother”. (Mishlei: 6; 20) RaSh”I, quoting Rav Yosef Kara, notes that this pasuk is clearly referring to following the mitzvah of honoring one’s parents, as we read later in “Mishlei”, “One who curses his father and his mother, his candle will be extinguished in the blackness of dark”. (20; 20)
RaSh”I explains that the admonitions of moral reproof incline the person to life, therefore they are The Paths of Life.
 The entire pasuk states, “The candle of HaShem is the soul of the person, He examines all of the chambers of his heart”.
 The beginning of this section from “Shmos Rabbah” teaches that the Torah that the person studies lights the path before him so that he won’t stumble on anything. However, if he doesn’t have the light of The Torah to guide him, he will stumble on the obstacles which he can’t see. This is comparable to the person who studies Torah who doesn’t stumble in sin, as he is familiar with that which he should avoid, in contrast to the person who hasn’t studied Torah, who stumbles in sin, as he has not be made familiar with that which he should avoid.