By the study of the Torah the world is brought into proper order, as Rabbi Chayah teaches; when the Torah is observed and studied in the world, the foundations of the world are consolidated.11
As the world is continually being created animated from emanations of energy of its letters.
The judgments that come to the world become mitigated by the mercy of the Holy One. Rabbi Chayah further teaches that whoever concentrates deeply in the Torah sustains the world. As it was from the Torah that God created the world, so man by looking into the Torah sustains it. Hence the Torah is the cause of the world’s creation and also the power that maintains its existence. Blessed is he who is devoted to the Torah, as he is a preserver of the world. 12
Rabbi Yose teaches concerning the twelve properties of the Torah that inequity can be purged even without sacrifices of flesh but with words of Torah. Even if punishment is already decreed against one, it can be annulled. Words of Torah can purify those who are unclean. He who studies Torah is first purified and then sanctified. 13
In simplicity word of the “covenant” , its love nullifies the evil we bring up on the world and ourselves by our stupidity and errors. The words of Torah arouse the Divine Love and mercy then does prevail. Mercy has many ways, sometimes we don’t understand.
Ultimately, one who is near to the king is ever in joy, free from sorrow and depression.14 This is because the Shechinah (the Divine Presence) finds a home in the land only through Torah and finds a home above only through Torah. 15
The Truth of the Torah is found in many places as the Tao , Plato and of course the Bible. But outside of The Torah one must sort the “wheat” from the Chaff.
By making a home for the Shechinah, one brings oneself under the protection of Divine Providence. It is also taught by Rabbi Yochanan in the name of Rabbi Shimon Bar Yochai, in tractate Bava Kamma, that whoever is involved with Torah study and acts of righteousness is worthy of the inheritance of two tribes, represented by the ox, this being our forebear, Joseph the Tzaddik (righteous); and the donkey, this being the tribe of Issachar. 16 This shows us that if one decides to direct his path in Torah study and righteousness, he can merit these at their highest level. It is known that Joseph perfected the trait known as righteousness, or in Hebrew tzedek, so he is known as Yoseph HaTzaddik, while the tribe of Issachar were known to dedicate all their time to Torah study as the tribe of Zevulun worked, raising money to support them in this venture. So the heights of Torah study and righteousness are an inheritance waiting for those who seek it. Concerning reaching the goal of this inheritance, Rabbi Yirmiyahu teaches, in tractate Bava Metzia, that he who humbles oneself for the Torah in this world is magnified in the next; one who makes himself a servant to Torah learning in this world is free in the next. 17
He lives in both worlds.
From here we see that it is humility that will allow us to bow before the will of God, fulfilling the Holy One’s desire in every moment like Yoseph, and the study of the Torah is like that of Issachar, a full-time occupation. So one must be a servant to his learning; this is how the inheritance is earned. Being a servant to the Torah means, as Rabbi Nachman ben Yitzchak teaches in tractate Bava Batra, that students who banish sleep from their eyes in this world the Holy One invites to a feast with repleteness of the Shechinah in the World to Come. 18
They are not like that of this world, that is why they are up when others sleep
11.Zohar 2: 155b.
12.Ibid. 2: 161a.
16.Bava Kamma 17a.
17.Bava Metzia 88b.
18.Bava Batra lOa
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