© 2008 by Robert Lepor. All rights reserved.
[You] should also be aware of that [which] is found in the holy sifrarim[1], that [being that] the person who [financially] supports those who study Torah, even though he was an am HaAretz[2] in this world, he merits [through his support of Torah study, to] also be familiar with that knowledge of The Torah [study that he had supported] in the future, [when he enters Heaven]. [3] In reality it is obvious [that the person who supports Torah study will be familiar with the Torah knowledge that he had supported, as he] possesses a portion in the actual reward of his Torah [that he had supported], it being known that the great pleasures that [exist] in Gan Eiden, exist due to the spirituality of the Torah. [Therefore, as some of the delights present in Gan Eiden, came into existence due to The Torah that was studied based on his financial support, for which support he is rewarded, he] must consequently [be familiar with that] Torah [study that he had supported].
As [the above] is the case, each person should consider to himself, how it is essential for him to support those who study The Torah, for [even] if, in this world, [someone] would say to a person who is not [regularly involved in Torah study], (or even if he is a Torah scholar, however the masechta[4] that his fellow, the impoverished Torah scholar is now studying, he has not studied as of yet), [as follows]: “How much would you want to give in order to be orally proficient in such-and-such masechta, or in “Yoreh Deah”[5], or in “Choshen Mishpat”[6]?” [In response to the above question, the person] would definitely respond, [as follows]: ‘I will give all that which is within my ability [to be orally proficient in] even one chapter [of gemara], and how much more so [would I give all that I can, to be similarly proficient in] an entire masechta!” [The above response of the person would occur] even in this world, [in which] we do not recognize the greatness of the holiness of The Torah and the extent of its value. [As the above is the case, it is] all the more so [true that the person would desire to give all that which is within his ability, once he enters] The World to Come, for the greatness of the holiness of The Torah will be evident to everyone, and [it is in The World to Come that the person] will contemplate its profound value. [The above follows that which] is known from [the teaching] in The Holy “Zohar”[7], “that [the person] who inherits one masechta, inherits one world”[8]. [The person who supports Torah study] will subsequently be so happy with [respect to] the portion of Torah that he will find awaiting him [in The World to Come], for which he didn’t toil in this world [to attain], and [it] was only on account of the small amount [of money] that he set aside from his toil [in his profession] while he is still alive [that gained him this great reward]. While [the person] is still alive, once he will constantly contemplate [the great reward awaiting those who support Torah study], he will run after those who are proficient in Torah [in his] desire to cling to them and [financially] support them. [Once the person recognizes the greatness of the reward that can be received due to supporting those involved in Torah study, he will pursue Torah scholars in order to support their Torah study to a] much greater extent than he would pursue a [potential business] partner for the purposes of associating with him in material matters.
[1] Note from the “Kol HaLashon” printing of sefer “Shmiras HaLashon”: [This teaching can be found in maseches] “Pisachim” (53b) [beginning with the words] “In the shadow of wisdom, in the shadow of money” (Koheles: 7; 12). See RaSh”I’s comments [on that section of the gemara].
[2] An “Am HaAretz” is a person who is ignorant in Torah matters.
[3] This teaching is based on Rabbi Yochanan’s teaching in the gemara, as follows:
“All of those who give merchandise into the wallet of Torah scholars, merits to sit in The Heavenly Yeshiva, as it says [in “Koheles”], “For in the shadow of wisdom, in the shadow of money…” (7; 12)”
RaSh”I, on this passage in the gemara, explains that this gemara, quoting Rabbi Yochanan, refers to the person who gives merchandise to Torah scholars, which they can use to earn a profit. RaSh”I, based on this pasuk from “Koheles”, explains that the person who financially supports Torah scholars merit to enter the section of wisdom in Heaven – i.e. the Heavenly Yeshiva (Yeshiva Shel Ma’alah).
[4] “Masechta” is a “tractate” of either the Talmud or Mishna. In this context, it appears that the Chofetz Chaim is referring to a tractate of the Talmud.
[5] One of the four sections of Jewish law, known as the “Arba’ah Turim” – “Four Pillars” – compiled by Rav Ya’akov ben Asher (also known as the “Ba’al HaTurim”), and “Yoreh Deah” can refer more generally to the areas of Jewish law in this section. Much of “Yoreh Deah” discusses the laws of kashrus.
[6] “Choshen Mishpat” is another of the four sections of the “Arba’ah Turim” of Jewish law, and more generally can refer to the areas of Jewish law referred to in this section. “Choshen Mishpat” deals with monetary laws.
[7] Note from the “Kol HaLashon” Hebrew printing of sefer “Shmiras HaLashon”: [This teaching is found in the] Introduction to “Tikkunei Zohar”, erev Rosh Chodesh Elul.
[8] This teaching is stated in the name of Rabbi Shimon, and states as follows:
“Every single righteous individual has his own world [in Heaven] and every person who merits [to study] one halacha inherits one world. How much more is this the case of [the person] who merits [to learn] one masechta, or two [masechtos], or sixty [masechtos], concerning the [masechtos], it is [written in “Shir HaShirim”], “There are sixty queens…” (6; 8), for each masechta is a noblewoman in and of itself. Meritorious is the person who inherits her (i.e. the masechta) in this world, for a halacha is the world of the noblewoman…”
As [the above] is the case, each person should consider to himself, how it is essential for him to support those who study The Torah, for [even] if, in this world, [someone] would say to a person who is not [regularly involved in Torah study], (or even if he is a Torah scholar, however the masechta[4] that his fellow, the impoverished Torah scholar is now studying, he has not studied as of yet), [as follows]: “How much would you want to give in order to be orally proficient in such-and-such masechta, or in “Yoreh Deah”[5], or in “Choshen Mishpat”[6]?” [In response to the above question, the person] would definitely respond, [as follows]: ‘I will give all that which is within my ability [to be orally proficient in] even one chapter [of gemara], and how much more so [would I give all that I can, to be similarly proficient in] an entire masechta!” [The above response of the person would occur] even in this world, [in which] we do not recognize the greatness of the holiness of The Torah and the extent of its value. [As the above is the case, it is] all the more so [true that the person would desire to give all that which is within his ability, once he enters] The World to Come, for the greatness of the holiness of The Torah will be evident to everyone, and [it is in The World to Come that the person] will contemplate its profound value. [The above follows that which] is known from [the teaching] in The Holy “Zohar”[7], “that [the person] who inherits one masechta, inherits one world”[8]. [The person who supports Torah study] will subsequently be so happy with [respect to] the portion of Torah that he will find awaiting him [in The World to Come], for which he didn’t toil in this world [to attain], and [it] was only on account of the small amount [of money] that he set aside from his toil [in his profession] while he is still alive [that gained him this great reward]. While [the person] is still alive, once he will constantly contemplate [the great reward awaiting those who support Torah study], he will run after those who are proficient in Torah [in his] desire to cling to them and [financially] support them. [Once the person recognizes the greatness of the reward that can be received due to supporting those involved in Torah study, he will pursue Torah scholars in order to support their Torah study to a] much greater extent than he would pursue a [potential business] partner for the purposes of associating with him in material matters.
[1] Note from the “Kol HaLashon” printing of sefer “Shmiras HaLashon”: [This teaching can be found in maseches] “Pisachim” (53b) [beginning with the words] “In the shadow of wisdom, in the shadow of money” (Koheles: 7; 12). See RaSh”I’s comments [on that section of the gemara].
[2] An “Am HaAretz” is a person who is ignorant in Torah matters.
[3] This teaching is based on Rabbi Yochanan’s teaching in the gemara, as follows:
“All of those who give merchandise into the wallet of Torah scholars, merits to sit in The Heavenly Yeshiva, as it says [in “Koheles”], “For in the shadow of wisdom, in the shadow of money…” (7; 12)”
RaSh”I, on this passage in the gemara, explains that this gemara, quoting Rabbi Yochanan, refers to the person who gives merchandise to Torah scholars, which they can use to earn a profit. RaSh”I, based on this pasuk from “Koheles”, explains that the person who financially supports Torah scholars merit to enter the section of wisdom in Heaven – i.e. the Heavenly Yeshiva (Yeshiva Shel Ma’alah).
[4] “Masechta” is a “tractate” of either the Talmud or Mishna. In this context, it appears that the Chofetz Chaim is referring to a tractate of the Talmud.
[5] One of the four sections of Jewish law, known as the “Arba’ah Turim” – “Four Pillars” – compiled by Rav Ya’akov ben Asher (also known as the “Ba’al HaTurim”), and “Yoreh Deah” can refer more generally to the areas of Jewish law in this section. Much of “Yoreh Deah” discusses the laws of kashrus.
[6] “Choshen Mishpat” is another of the four sections of the “Arba’ah Turim” of Jewish law, and more generally can refer to the areas of Jewish law referred to in this section. “Choshen Mishpat” deals with monetary laws.
[7] Note from the “Kol HaLashon” Hebrew printing of sefer “Shmiras HaLashon”: [This teaching is found in the] Introduction to “Tikkunei Zohar”, erev Rosh Chodesh Elul.
[8] This teaching is stated in the name of Rabbi Shimon, and states as follows:
“Every single righteous individual has his own world [in Heaven] and every person who merits [to study] one halacha inherits one world. How much more is this the case of [the person] who merits [to learn] one masechta, or two [masechtos], or sixty [masechtos], concerning the [masechtos], it is [written in “Shir HaShirim”], “There are sixty queens…” (6; 8), for each masechta is a noblewoman in and of itself. Meritorious is the person who inherits her (i.e. the masechta) in this world, for a halacha is the world of the noblewoman…”
