The punishment for using the security of the poor is very great because while the rich man is in a position to protest against the lender, the poor man does not have that option. In most cases he merely witnesses or hears of his loss but has no means of standing up to the lender. Meanwhile the lender is confident that the borrower will not say a word against him. This is a tremendous iniquity. Included within this is the subcategory of behaving haughtily towards the pauper and speaking to him in a harsh tone that one would be afraid to use towards someone of more means. Because of his indigence the speaker treats him callously, with arrogance and contempt, knowing that the pauper will not dare to respond. But the Holy One Blessed is He is listening and watching and in the end He will take up the poor man’s quarrel and do justice on his behalf, bringing to light the righteousness of his cause.
Taking bribes includes accepting verbal bribes. Just as a judge must refrain from sitting in judgment for the sake of financial gain, so must he refrain from doing so for the sake of lesser benefits. Let the judges be scrupulous in this matter lest they blemish their souls.
Refraining from rebuking one’s children when one sees them turning to evil ways includes every type of evil behavior, for instance, gluttony and drunkenness or coveting the wealth of others. Many other examples could be given as well. It is the father’s duty to supervise his children and chastise them.
Devouring wealth that was plundered from the poor, the widowed and the orphaned includes the misappropriation of public funds that were collected from the poor and needy. The yoke they bear is very weighty and they are unable even to provide proper clothing for themselves and their wives, therefore the one who devours the communal funds through embezzlement or outright theft is reckoned as if he devoured their flesh and blood. These funds also include the wealth of widows and orphans, but the embezzler does not recall that the Holy One Blessed is He is the Father of orphans and the Champion of widows and the attribute of strict justice will surely be leveled at the thief. The authors of the mussar literature have already elaborated on the punishment awaiting him. This is illustrated by the story of the widow of Rabbeinu Yechiel, z”l, father of the Rosh. After Rabbeinu Yechiel passed away, his wife was left to raise three small children by herself.. One Friday night Rabbeinu Yechiel appeared to her in a dream and instructed her to flee the city immediately because Hashem was about to destroy it through a some unspecified calamity. She awoke trembling but then returned to sleep. Again he appeared to her with the same message. This time, as soon as she awoke she took her children and traveled about a mile beyond the city gates to the house of a certain gentile. When morning came the town was attacked by bandits who slaughtered the populace, plundered their property and then fled. But the Rosh’s mother returned home safe and sound. Later on Rabbeinu Yechiel appeared to her again and informed her that this decree had been issued against the community because they had robbed the poor through taxes and levies that the rich avoided paying.
Separating oneself from the community includes neglecting to pray with the congregation and refusing to help shoulder the common burden through the payment of the communal taxes when one has the means.
Transgressing the words of the Sages includes treating rabbinical prohibitions leniently or violating the Sages’ decrees and enactments. It is forbidden to transgress the words of the Sages even for the sake of a mitzvah. This includes, for example, studying or praying by lamplight on the Sabbath under circumstances in which the Sages forbade it lest one tilt the lamp, and all other similar cases. Heaven forbid that one should transgress any decree of the Sages, of blessed memory. Needless to say, the punishment for ridiculing the words of the Sages is very great. In fact, this is one of the things for which one forfeits his portion in the World to Come.
Attaining honor through a colleague’s disgrace is a serious offense. As we have already mentioned, it is one of things that obstruct repentance. It is also forbidden to refrain from setting one’s colleague straight when he sees that he has erred in some matter. Thus the Zohar relates (Parashas Shelach 167a) in the name of Rabbi Shimon ben Yochai that the Heavenly court once convened in the presence of the Melech HaMashiach, the Anointed King, to examine the case of a fellow who was waiting at the entrance to Gan Eden. The cherubim had detained him and did not allow him to enter. He cried out in his sorrow at the entrance to Gan Eden and a proclamation went forth that all the members of the Heavenly academy to assemble right then before the Mashiach to examine the fellow’s case. “You may not reveal this person’s identity,” they told Rabbi Shimon ben Yochai, “because it is not in vain that this punishment has come upon him.” At last the Mashiach ruled that this man would have to remain standing outside in sorrow for forty days, at the end of which he would be afflicted in Gehinnom for one and a half hours.. All this was because it occurred one time that a colleague had been explaining a passage from the Torah and when he came to a certain matter this man knew that his colleague had erred, but he told the other participants, “Be silent and do not say anything to him!” Because they remained silent his coleague stumbled [in a halachic matter and] was humiliated. It was his embarrassment that caused this fellow to be punished so severely. For the Holy One Blessed is He does not overlook even by so much as a hair’s breadth any iniquity in matters pertaining to the Torah.
Thus the Torah is an elixir of life, but only for those who study it for pure motives and do not seek honor through the disgrace of their colleagues. It protects those who study for pure motives from thoughts of sin and it stands by them at the moment of judgment. Thus it is taught in the Zohar (Parashas Vayakhel 200a): When one studies Torah it is as if one were in the palace of the Holy One Blessed is He. For when a person engages in study the Holy One Blessed is He is present, listening to his voice. Thus the man is saved from three judgments: from judgment in this world, from judgment by the Angel of Death [that is, he dies by a kiss from the Holy One Blessed is He instead], and from judgment in Gehinnom. But this is true only if he studies for pure motives and with love. Then the Holy One Blessed is He glories in him, saying, “I have fashioned this people for Myself, etc.” (Yeshayahu 43:21) and calls him, “Israel, you in whom I glory” (ibid. 49:3).
הַמִּשְׁתַּמֵּשׁ בַּעֲבוֹטוֹ שֶׁל חֲבֵרוֹ הֶעָנִי — גָּדוֹל עָנְשׁוֹ, כִּי הֶעָשִׁיר יוּכַל לְדַבֵּר בַּעֲדוֹ וְלִמְחוֹת לַמַּלְוֶה, מַה שֶּׁאֵין כֵּן הֶעָנִי — עַל הָרֹב רוֹאֶה וְשׁוֹמֵעַ חֶסְרוֹנוֹ, וְאֵין בִּיכָלְתּוֹ כָּל כָּךְ לַעֲמֹד נֶגֶד הַמַּלְוֶה, כִּי הַמַּלְוֶה הוּא בָּטוּחַ, שֶׁאֵין הֶעָנִי פּוֹתֵחַ פִּיו נֶגְדּוֹ, וְהוּא עָווֹן פְּלִילִי. וּמִכְּלָל זֶה הוּא הַמִּתְגָּאֶה עַל הֶעָנִי וּמְדַבֵּר לוֹ קָשׁוֹת, מִפְּנֵי שֶׁהוּא מִתְיָרֵא לְדַבֵּר כֵּן עַל אִישׁ אַחֵר שֶׁאֵינוֹ עָנִי, וּבַעֲבוּר עֲנִיּוּתוֹ מְדַבֵּר אֶל זֶה הֶעָנִי בִּדְבָרִים קָשִׁים, בְּגַאֲוָה וָבוּז, כִּי יוֹדֵעַ שֶׁאֵין הֶעָנִי יָשִׁיב לְנֶגְדּוֹ. וְהַקָּדוֹשׁ בָּרוּךְ הוּא הַשּׁוֹמֵעַ רוֹאֶה וְיָרִיב רִיבוֹ, וְעוֹשֶׂה מִשְׁפָּט וְיוֹצִיא לָאוֹר צִדְקוֹ.
The punishment for using the security of the poor is very great because while the rich man is in a position to protest against the lender, the poor man does not have that option. In most cases he merely witnesses or hears of his loss but has no means of standing up to the lender. Meanwhile the lender is confident that the borrower will not say a word against him. This is a tremendous iniquity. Included within this is the subcategory of behaving haughtily towards the pauper and speaking to him in a harsh tone that one would be afraid to use towards someone of more means. Because of his indigence the speaker treats him callously, with arrogance and contempt, knowing that the pauper will not dare to respond. But the Holy One Blessed is He is listening and watching and in the end He will take up the poor man’s quarrel and do justice on his behalf, bringing to light the righteousness of his cause.
וּבִכְלַל הַמְקַבֵּל שֹׁחַד מָמוֹן — שֹׁחַד דְּבָרִים, וּכְשֵׁם שֶׁמִּצְוָה לִמְנֹעַ מִלֵּישֵׁב בְּדִין בַּעֲבוּר הֲנָאוֹת מָמוֹן, כָּךְ יִמָּנַע בִּשְׁבִיל הֲנָאָה מוּעֶטֶת; וִידַקְדֵּק הַדַּיָּן, כִּי הוּא פּוֹגֵם נִשְׁמָתוֹ.
Taking bribes includes accepting verbal bribes. Just as a judge must refrain from sitting in judgment for the sake of financial gain, so must he refrain from doing so for the sake of lesser benefits. Let the judges be scrupulous in this matter lest they blemish their souls.
בִּכְלַל הַמּוֹצֵא אֲבֵדָה וְאֵינוֹ מַכְרִיז עָלֶיהָ, הוּא הַיּוֹדֵעַ בְּאֵיזֶה צַד לְהַצִּיל מָמוֹן חֲבֵרוֹ וְנִמְנָע, וְאֵינוֹ מַצִּיל.
Neglecting to announce lost articles that one has found includes neglecting to use information that he has to save one’s fellow from a loss.
הָרוֹאֶה בְּנוֹ יוֹצֵא לְתַרְבּוּת רָעָה, וְאֵינוֹ מוֹחֶה בְּיָדוֹ — כָּל דִּבְרֵי רָעוֹת בְּמַשְׁמָע: שֶׁרוֹאֶה בְּנוֹ הוּא זוֹלֵל וְסוֹבֵא אוֹ בַּעַל מַחֲלֹקֶת אוֹ חוֹמֵד מָמוֹן אֲחֵרִים וְכַיּוֹצֵא בָּזֶה הַרְבֵּה דְּבָרִים — חִיּוּב עַל אָבִיו לְהַשְׁגִּיחַ עַל בְּנוֹ וּלְיַסְּרוֹ.
Refraining from rebuking one’s children when one sees them turning to evil ways includes every type of evil behavior, for instance, gluttony and drunkenness or coveting the wealth of others. Many other examples could be given as well. It is the father’s duty to supervise his children and chastise them.
הָאוֹכֵל שֹׁד עֲנִיִּים וִיתוֹמִים וְאַלְמָנוֹת. בִּכְלַל זֶה הוּא הַגּוֹזֵל אֶת הַצִּבּוּר, אֲשֶׁר הַמָּעוֹת נִגְבֶּה מֵעֲנִיִּים וְאֶבְיוֹנִים, וְסוֹבְלִין עֹל הַכָּבֵד, וְאֵין יְכֹלֶת בְּיָדָם לְהַלְבִּישׁ עַצְמָם וְלִנְשׁוֹתֵיהֶם. וְזֶה הָאוֹכֵל מִקֻּפּוֹת הַקָּהָל בִּגְנֵבָה וָגֶזֶל, כְּאִלּוּ אָכַל אֶת בְּשָׂרָם וְדָמָם. וּבְמָעוֹת אֵלּוּ נִכְלָל גַּם כֵּן מָמוֹן יְתוֹמִים וְאַלְמָנוֹת, וְאֵינוֹ זוֹכֵר שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא הוּא אֲבִי יְתוֹמִים וְדַיָּן אַלְמָנוֹת. בְּוַדַּאי מִדַּת הַדִּין הוּא מָתוּחַ לְנֶגֶד אוֹתוֹ הָאִישׁ, כַּאֲשֶׁר הֶאֱרִיכוּ בְּעֹנֶשׁ זֶה בַּעֲלֵי מְחַבְּרֵי סִפְרֵי מוּסָר. וְכִדְמָצִינוּ בְּאַלְמְנַת רַבֵּנוּ יְחִיאֵל זִכְרוֹנוֹ לִבְרָכָה, אָבִיו שֶׁל הָרַב אָשְׁרִ"י זִכְרוֹנוֹ לִבְרָכָה, שֶׁנִּשְׁאֲרָה הָאַלְמָנָה עִם שְׁלשֶׁת בָּנֶיהָ הַקְּטַנִּים. פַּעַם אַחַת בָּא אֵלֶיהָ בַּעֲלָהּ בַּחֲלוֹם בְּלֵיל שַׁבָּת וְצִוָּה לָהּ, שֶׁתֵּכֶף תִּבְרַח הִיא מִחוּץ לָעִיר, כִּי ה' מְהַפֵּךְ הָעִיר בְּאֵיזֶה מִקְרֶה רָעָה. וַתִּיקַץ מִשְּׁנָתָהּ בִּרְעָדָה, וַתִּישַׁן. וּבָא אֵלֶיהָ פַּעַם שֵׁנִית בַּצִּוּוּי הַהוּא, וְאָז, תֵּכֶף כְּשֶׁנִּתְעוֹרְרָה מִשְּׁנָתָהּ, הָלְכָה הָאִשָּׁה עִם בָּנֶיהָ חוּץ לְשַׁעַר הָעִיר עֵרֶךְ מִיל אֵצֶל בֵּית עָרֵל אֶחָד, הָעוֹמֵד מִחוּץ לְעִיר. וַיְהִי בְּאַשְׁמֹרֶת הַבֹּקֶר, בָּאוּ שׁוֹדְדִים לָעִיר, וַיַּהַרְגוּ כָּל הָעִיר וּבָזְזוּ כָּל הָעִיר וַיֵּלְכוּ, וְהִיא שָׁבָה אֶל בֵּיתָהּ אַחַר כָּךְ בְּשָׁלוֹם. וְאַחַר כָּךְ בָּא בַּחֲלוֹם רַבֵּנוּ יְחִיאֵל, הַנִּזְכָּר לְעֵיל, וְאָמַר לְאִשְׁתּוֹ, שֶׁבֶּעָווֹן שֶׁהָיוּ גּוֹזְלִים אֶת הָעֲנִיִּים בְּמִסִּים וְאַרְנוֹנִיּוֹת, וְהָעֲשִׁירִים לֹא נָתְנוּ כְּלוּם — לָכֵן נִגְזְרָה גְּזֵרָה זוֹ עֲלֵיהֶם.
Devouring wealth that was plundered from the poor, the widowed and the orphaned includes the misappropriation of public funds that were collected from the poor and needy. The yoke they bear is very weighty and they are unable even to provide proper clothing for themselves and their wives, therefore the one who devours the communal funds through embezzlement or outright theft is reckoned as if he devoured their flesh and blood. These funds also include the wealth of widows and orphans, but the embezzler does not recall that the Holy One Blessed is He is the Father of orphans and the Champion of widows and the attribute of strict justice will surely be leveled at the thief. The authors of the mussar literature have already elaborated on the punishment awaiting him. This is illustrated by the story of the widow of Rabbeinu Yechiel, z”l, father of the Rosh. After Rabbeinu Yechiel passed away, his wife was left to raise three small children by herself.. One Friday night Rabbeinu Yechiel appeared to her in a dream and instructed her to flee the city immediately because Hashem was about to destroy it through a some unspecified calamity. She awoke trembling but then returned to sleep. Again he appeared to her with the same message. This time, as soon as she awoke she took her children and traveled about a mile beyond the city gates to the house of a certain gentile. When morning came the town was attacked by bandits who slaughtered the populace, plundered their property and then fled. But the Rosh’s mother returned home safe and sound. Later on Rabbeinu Yechiel appeared to her again and informed her that this decree had been issued against the community because they had robbed the poor through taxes and levies that the rich avoided paying.
הַפּוֹרֵשׁ עַצְמוֹ מֵהַצִּבּוּר, בִּכְלָל זֶה הוּא מִי שֶׁאֵינוֹ מְדַקְדֵּק לְהִתְפַּלֵּל עִם הַצִּבּוּר, וּבִכְלָל זֶה הוּא מִי שֶׁיְּכֹלֶת בְּיָדוֹ לִתֵּן מִסִּים לְסַיֵּעַ לַצִּבּוּר — וְאֵינוֹ מְסַיֵּעַ.
Separating oneself from the community includes neglecting to pray with the congregation and refusing to help shoulder the common burden through the payment of the communal taxes when one has the means.
הָעוֹבֵר עַל דִּבְרֵי חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה — זֶהוּ הַמֵּקֵל בְּדָּבָר הָאָסוּר מִדְּרַבָּנָן, וְעוֹבֵר עַל גְּזֵרוֹת וְתַקָּנוֹת חֲכָמִים. אֲפִלּוּ בִּמְקוֹם מִצְוָה אָסוּר לַעֲבֹר עַל דִּבְרֵי חֲכָמִים, כְּגוֹן לִלְמֹד אוֹ לְהִתְפַּלֵּל אֵצֶל הַנֵּר בְּשַׁבָּת בְּמָקוֹם שֶׁאָמְרוּ 'גְּזֵרָה שֶׁמָּא יַטֶּה', וְכַיּוֹצֵא בָּזֶה. חָלִילָה וְחַס לַעֲבֹר עַל גְּזֵרוֹת חֲכָמֵינוּ זִכְרוֹנָם לִבְרָכָה, וְאֵין צָרִיךְ לוֹמַר דְּהָעֹנֶשׁ הוּא מְרֻבֶּה מִי שֶׁמַּלְעִיג עַל דִּבְרֵי חֲכָמִים, וְהוּא בִּכְלַל אֵלּוּ שֶׁאֵין לָהֶם חֵלֶק לָעוֹלָם הַבָּא.
Transgressing the words of the Sages includes treating rabbinical prohibitions leniently or violating the Sages’ decrees and enactments. It is forbidden to transgress the words of the Sages even for the sake of a mitzvah. This includes, for example, studying or praying by lamplight on the Sabbath under circumstances in which the Sages forbade it lest one tilt the lamp, and all other similar cases. Heaven forbid that one should transgress any decree of the Sages, of blessed memory. Needless to say, the punishment for ridiculing the words of the Sages is very great. In fact, this is one of the things for which one forfeits his portion in the World to Come.
הַמִּתְכַּבֵּד בִּקְלוֹן חֲבֵרוֹ הוּא אִסּוּר חָמוּר, שֶׁמְּעַכֵּב הַתְּשׁוּבָה, כָּאָמוּר. וְיֵשׁ גַּם כֵּן אִסּוּר הַיּוֹדֵעַ בַּחֲבֵרוֹ תּוֹעֶה בִּשְׁגִיאָה, וְאֵינוֹ מֵשִׁיבוֹ לַדֶּרֶךְ הַיָּפָה. וְדַע, דְּאִיתָא בַּזֹּהַר פָּרָשַׁת שְׁלַח לְךָ, דְּהָיוּ מַרְאִין לְרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי עָלָיו הַשָּׁלוֹם, שֶׁהִתְאַסְּפוּ יַחַד בֵּית דִּין שֶׁל מַעְלָה בֵּהֵיכָלָא חַד, דְּתַמָּן מֶלֶךְ מָשִׁיחַ, וַהֲווּ עַיְנִין בְּדִין בַּר נָשׁ, דְּקָאֵיהּ עַל פִּתְחָא דְּגַן עֵדֶן, וְאִנּוּן כְּרוּבִים אֲחִידִין בֵּיהּ, וְלָא שָׁבְקוּ לֵיהּ לְמֵיעַל תַּמָּן, וַהֲווּ בְּצַעֲרָא וְצָוְחוּ צְוָחִין עַל גַּבֵּי פִּתְחָא דְּגַן עֵדֶן, וְכָרוֹזִין הֲוֵי עָבְרִין דְּלִהֶוְיָן בְּנֵי מְתִיבְתָּא כְּנִישִׁין הַשְׁתָּא קַמֵּי מֶלֶךְ מָשִׁיחַ לְעַיֵּן בְּדִינֵיהּ דְהַהוּא בַּר נָשׁ. וְאָמְרוּ לֵיהּ לְרַבִּי שִׁמְעוֹן בֶּן יוֹחַאי, דְּלֵית לְךָ רְשׁוּת לְגַלּוֹת מִי הוּא דֵּין בַּר נָשׁ, כִּי לֹא לְחִנָּם אִתְגַּזַּר עַל הַאי בַּר נָשׁ עָנְשָׁא דָּא. וְיָצָא הַדִּין מִפִּי מֶלֶךְ הַמָּשִׁיחַ דְּהַאי בַּר נָשׁ יְהֵא קָאִים בַּחוּץ בְּהַהוּא צַעֲרָא אַרְבָּעִין יוֹמִין. לְסוֹף אַרְבָּעִים יוֹמִין יְצַעֲרוּן לֵיהּ בְּצַעֲרָא דְּגֵיהִנָּם שַׁעְתָּא וּפַלְגָּא. וְכָל דָּא — בְּגִין דְּיוֹמָא חֲדָא חַד מִן חַבְרַיָּא הֲוֵי פָּרִישׁ מִלִּין דְּאוֹרַיְתָא. כַּד מָטִי לְחַד מִלָּה וּבְגִין דְּשָׁתְקוּ חַבְרַיָּא דְּיִתְכַּשַּׁל בֵּיהּ וְאָמַר לְחַבְרַיָּא: שְׁתִיקוּ! לָא תֵּמְרוּן מִידִי! וּבְגִין דְּשָׁתְקוּ חַבְרַיָּא אִתְכַּשַּׁל בְּהַהוּא מִלָּה וְאִכְסִיף, וְהַהוּא כִּסּוּפָא דְּגָרִים לְבַר נָשׁ דָּא, עַל זֶה דַּיְנִין לֵיהּ דִּינָא קַשְׁיָא, בְּגִין דְּלָא לְשַׁבְקָא חוֹבֵי דְּאוֹרַיְתָא מִקַּמֵּי קֻדְשָׁא בְּרִיךְ הוּא אֲפִלּוּ כִּמְלֹא נִימָה.
Attaining honor through a colleague’s disgrace is a serious offense. As we have already mentioned, it is one of things that obstruct repentance. It is also forbidden to refrain from setting one’s colleague straight when he sees that he has erred in some matter. Thus the Zohar relates (Parashas Shelach 167a) in the name of Rabbi Shimon ben Yochai that the Heavenly court once convened in the presence of the Melech HaMashiach, the Anointed King, to examine the case of a fellow who was waiting at the entrance to Gan Eden. The cherubim had detained him and did not allow him to enter. He cried out in his sorrow at the entrance to Gan Eden and a proclamation went forth that all the members of the Heavenly academy to assemble right then before the Mashiach to examine the fellow’s case. “You may not reveal this person’s identity,” they told Rabbi Shimon ben Yochai, “because it is not in vain that this punishment has come upon him.” At last the Mashiach ruled that this man would have to remain standing outside in sorrow for forty days, at the end of which he would be afflicted in Gehinnom for one and a half hours.. All this was because it occurred one time that a colleague had been explaining a passage from the Torah and when he came to a certain matter this man knew that his colleague had erred, but he told the other participants, “Be silent and do not say anything to him!” Because they remained silent his coleague stumbled [in a halachic matter and] was humiliated. It was his embarrassment that caused this fellow to be punished so severely. For the Holy One Blessed is He does not overlook even by so much as a hair’s breadth any iniquity in matters pertaining to the Torah.
עַל כֵּן סַם חַיִּים הִיא לְמִי שֶׁלּוֹמֵד לִשְׁמָהּ, וְאֵינוֹ מִתְכַּבֵּד בִּקְלוֹן חֲבֵרוֹ. וְהָעוֹסֵק בַּתּוֹרָה לִשְׁמָהּ, הִיא מַצֶּלֶת מִכָּל הִרְהוּרִים רָעִים וְעוֹמֶדֶת לוֹ בִּשְׁעַת הַדִּין, כִּדְאִיתָא בַּזֹּהַר פָּרָשַׁת וַיַּקְהֵל: כָּל מָאן דְּאִשְׁתַּדַּל בְּאוֹרַיְתָא, כְּאִלּוּ אִשְׁתַּדֵּל בְּהֵיכְלֵיהּ דְּקֻדְשָּׁא בְּרִיךְ הוּא בְּגִין דְּכַד בַּר נָשׁ עָסִיק בְּאוֹרַיְתָא, הַקָּדוֹשׁ בָּרוּךְ הוּא תַּמָּן וְאָצִית לְקָלֵיהּ וְאִשְׁתְּזִיב בַּר נָשׁ מִתְּלַת דִּינִים: מִדִּינָא דְּהַאי עָלְמָא וּמִדִּינָא דְּמַלְאַךְ הַמָּוֶת (רָצָה לוֹמַר, דְּיָמוּת בִּנְשִׁיקָה עַל יְדֵי הַקָּדוֹשׁ בָּרוּךְ הוּא) וּמִדִּינָהּ שֶׁל גֵּיהִנָּם — בְּאֹפֶן שֶׁיִּהְיֶה הַלִּמּוּד לִשְׁמָהּ וּבְאַהֲבָה, וְאָז הַקָּדוֹשׁ בָּרוּךְ הוּא מִתְפָּאֵר בּוֹ וְאוֹמֵר: עַם זוּ יָצַרְתִּי לִי, יִשְׂרָאֵל אֲשֶׁר בּוֹ אֶתְפָּאֵר.
Thus the Torah is an elixir of life, but only for those who study it for pure motives and do not seek honor through the disgrace of their colleagues. It protects those who study for pure motives from thoughts of sin and it stands by them at the moment of judgment. Thus it is taught in the Zohar (Parashas Vayakhel 200a): When one studies Torah it is as if one were in the palace of the Holy One Blessed is He. For when a person engages in study the Holy One Blessed is He is present, listening to his voice. Thus the man is saved from three judgments: from judgment in this world, from judgment by the Angel of Death [that is, he dies by a kiss from the Holy One Blessed is He instead], and from judgment in Gehinnom. But this is true only if he studies for pure motives and with love. Then the Holy One Blessed is He glories in him, saying, “I have fashioned this people for Myself, etc.” (Yeshayahu 43:21) and calls him, “Israel, you in whom I glory” (ibid. 49:3).