We have said all this about seeing to the needs of Torah scholars to enable them to occupy themselves with the Torah of the L-rd. How much more so is it a great mitzvah, in every city, for those who are able, to exert themselves to establish yeshivoth of Torah for youths who have not yet become "learners," so that [the study of] Torah not decline, G-d forbid. For "if there are no kids, there will be no goats." How much more so in our times, when the horn of Torah has descended almost to the dust in our many sins must we strengthen it so that it not fall, G-d forbid, entirely.
And in our many sins, we see with our own eyes that there are many youths who could have been poskim in Israel, but who, because they have no teacher, remain absolute ignoramuses. And there are some of them who also become corrupt. And even those towns which have yeshivoth are declining, for there is no one to be found to support them in supplying their needs. Woe to our eyes that see this! And there is no one to find a solution for this, that Torah not expire, G-d forbid. And how shall we answer before the Blessed One's throne when the shame of Torah is claimed from him!
And the brunt of the responsibility lies in the city dignitaries, who have the power to protest and to amend, as Chazal have said on the verse, Vayikra 4:21: "It is the sin-offering for the assembly," followed by (Ibid. 21): "If a leader sin," to teach us that the sin of the assembly is the sin of the leader, in that he is held responsible for not seeing to it to correct matters.
But the counsel of the yetzer is known in this, that when a mitzvah of this kind presents itself to him he assumes a cloak of humility, saying: "I am the least of [those in] the city, and my words will certainly not be heeded. Why should I waste my breath?" But when a man reflects upon himself, he will see that this is only the counsel of the yetzer. For if, in the midst of his speaking, someone would in the least "touch" his honor, his mouth would "sling torches" at him, and he would arouse men to defend him against the other. But when the honor of G-d is at stake, he suddenly becomes humble and lowly. This is nothing other than the yetzer hara changing the man, as the leopard, its spots. [This is what Chazal (Berachoth 61a) intimated (in saying) that the yetzer hara lies between the two chambers of the heart, having no fixed place, as the yetzer tov does, to the right. But he varies his enticements, all according to the situation.]
Therefore, the man whose heart has been touched by fear of the L-rd will see to it to exert himself in supporting Torah, so that payment not be exacted of him in the future for the blood of Israel, as it is known, that because of the sin of neglect of Torah, sons die, as we find in Tanna d'bei Eliyahu: "Whoever is in a position to protest, but does not do so, and to return Israel to the good, but does not do so, all of the blood spilled in Israel is on his hands alone, as it is written (Ezekiel 33:7): 'But you, [Ezekiel], son of man, I have made you a watchman for the house of Israel, and you have heard a thing from My mouth, and you must warn them,' [and if you do not]… he [the wicked] one shall die in his sin and I will demand his blood from your hand." And, likewise, if one stands up for the honor of the L-rd and His holy Torah, which have been desecrated now in our sins, there is no end for his reward, as we find in Yerushalmi in the last chapter of Berachoth: "If you have seen a generation which is neglectful of Torah, arise and strengthen it, and you will receive the reward of all of them."
And even though it is known to all that today, because of our declining influence, in our many sins, and [because of] other reasons, it is not easy for one to exert himself to bring this to fruition, still, he should not be lax in this, for "according to the expenditure is the reward." And even if some men shame him because of this, he should not pay heed to this at all. And he should know that because of this his reward will be greater, for having suffered shame for the Holy One Blessed be He. And thus do we find in Yerushalmi, the last chapter of Peah (8:6), in respect to charity collectors:
"R. Elazar was a charity collector. Once, he came home and asked: 'What did you do [in my absence]?' They answered: 'A group [of people] came and ate and drank and prayed for you.' R. Elazar: 'I have no goodly reward [from this].' Another time [after returning from an absence], he asked: 'What did you do?' They answered: 'A different group came and ate and drank and shamed you.' R. Elazar: 'Now I have goodly reward.'"
And, in Avoth d.R. Nathan: "Better one time with suffering than a hundred without suffering." And conversely, the greatness of the punishment of one who does not support Torah is explained in the holy Zohar, Parshath Vayishlach, viz.:
"If one occupies himself with Torah study and no one supports him, and no one puts "stock" into his pocket to strengthen him, because of this, the Torah is forgotten in every generation, and the power of Torah is weakened every day; for those who occupy themselves with Torah have nothing to support them, and the kingdom of the idolators strengthens itself every day. Come and see what this sin causes, because there is no one to support the Torah as it should be supported: Those [higher worlds which are called] "supporters" (somchim) are weakened and cause him [i.e., the primal serpent] who has no thighs and legs to take strength and stand."
(Bereshith 3:14): "And the L-rd G-d said to the serpent: 'Because you have done this, you are more accursed than all the beasts… On your belly shall you go…" What is the intent of 'On your belly shall you go?' That its "supporters" would be broken and its feet would be cut off and it would have nothing to stand on. And when Israel do not want to support the Torah they give it [(the serpent)] supports and thighs to stand on and prevail." (Thus far, the holy Zohar.)
And know further that it is found in the holy books that one who supports learners of Torah, even if he is an ignoramus in this world, he merits knowing the Torah in the world to come. And, in truth, it is obvious [that this is so], for since he has a share in the Torah of the one he supported, and it is known that the great pleasures of Gan Eden are inherent in the very spirituality of Torah, he must, as a matter of course, know the Torah.
And if so, let every man reflect how [much] he must support the learners of Torah. For, in this world, if they asked a man who was not a Torah scholar [or — even if he were —) but he had not yet learned the tractate that his friend, the poor Torah scholar, was now learning: "How much would you give to be expert, by heart, in this tractate or in the Yoreh Deah or in the Choshen Mishpat, he certainly would answer: "I would give whatever I could, even for one chapter; how much more so, for an entire tractate." And this, even in this world, where we do not recognize the greatness of the holiness of the Torah and the greatness of its worth. How much more so, in the world to come, where all will see before their eyes the greatness of the holiness of the Torah and sense the exaltedness of its worth — (And it is known from the holy Zohar that "one who inherits one tractate inherits one world") — how much will he rejoice afterwards in the portion of Torah that he will find set aside for him, which he had not toiled for in this world, but [had attained] only for the little that he had set aside from his labor while yet living! And if a man reflected upon this always, in his lifetime, he would pursue the Torah scholars and desire to cleave to them and to strengthen them, much more than one would pursue another to take him into partnership in the affairs of this world!
גַּם זֶה מֵעִנְיַן גֹּדֶל הַחִיּוּב לְהַחֲזִיק הַתּוֹרָה.
This chapter, too, speaks of the great obligation to strengthen Torah.
וְכָל זֶה דִּבַּרְנוּ בְּעִנְיַן הַסְפָּקַת צָרְכֵי אֲנָשִׁים בְּנֵי תּוֹרָה, כְּדֵי שֶׁתְּהֵא הַיְכֹלֶת בְּיָדָם לַעֲסֹק בְּתוֹרַת ה'. וְכָל שֶׁכֵּן שֶׁמִּצְוָה רַבָּה הִיא בְּכָל עִיר וְעִיר, לְמִי שֶׁהַיְכֹלֶת בְּיָדוֹ, לְהִשְׁתַּדֵּל לְהַעֲמִיד יְשִׁיבוֹת שֶׁל תּוֹרָה לִנְעָרִים, שֶׁעֲדַיִן לֹא הִגִּיעוּ לִכְלַל לוֹמְדִים, כְּדֵי שֶׁלֹּא תִּמּוֹט הַתּוֹרָה, חַס וְשָׁלוֹם, שֶׁאִם אֵין גְּדָיִים אֵין תְּיָשִׁים. וְכָל שֶׁכֵּן בִּזְמַנֵּנוּ, שֶׁקֶּרֶן הַתּוֹרָה יָרְדָה, בַּעֲוֹנוֹתֵינוּ הָרַבִּים, כִּמְעַט עַד לֶעָפָר, כַּמָּה צָרִיךְ לְהַחֲזִיק בָּהּ שֶׁלֹּא תִּתְמוֹטֵט, חַס ' וְשָׁלוֹם, לְגַמְרֵי.
We have said all this about seeing to the needs of Torah scholars to enable them to occupy themselves with the Torah of the L-rd. How much more so is it a great mitzvah, in every city, for those who are able, to exert themselves to establish yeshivoth of Torah for youths who have not yet become "learners," so that [the study of] Torah not decline, G-d forbid. For "if there are no kids, there will be no goats." How much more so in our times, when the horn of Torah has descended almost to the dust in our many sins must we strengthen it so that it not fall, G-d forbid, entirely.
וּבַעֲוֹנוֹתֵינוּ הָרַבִּים, אָנוּ רוֹאִין בְּעֵינֵינוּ, שֶׁיֵּשׁ הַרְבֵּה נְעָרִים, שֶׁהָיוּ יְכוֹלִים לִהְיוֹת מוֹרֵי הוֹרָאוֹת בְּיִשְׂרָאֵל, וּמִפְּאַת שֶׁאֵין לָהֶם מְלַמֵּד, נִשְׁאָרִים עַמֵּי הָאָרֶץ גְּמוּרִים, וְיֵשׁ מֵהֶם שֶׁיּוֹצְאִים עַל יְדֵי זֶה לְתַרְבּוּת רָעָה גַּם כֵּן. וְאַף אוֹתָן עֲיָרוֹת, שֶׁיֵּשׁ בָּהֶם יְשִׁיבוֹת, הֵם הוֹלְכִים וּמִתְדַּלְדְּלִים, שֶׁלֹּא יִמָּצֵא מִי שֶׁיַּחֲזִיק אוֹתָם כָּרָאוּי בְּהַסְפָּקַת צָרְכֵיהֶם. אוֹי לְעֵינֵינוּ שֶׁכָּךְ רוֹאוֹת, וְאֵין אִישׁ שָׂם עַל לֵב לִמְצֹא מָזוֹר וָתֶרֶף לָזֶה, שֶׁלֹּא תָּפוּג תּוֹרָה, חַס וְשָׁלוֹם. וּמַה נְּדַבֵּר וּמַה נִּצְטַדָּק לִפְנֵי כִסֵּא כְבוֹדוֹ יִתְבָּרַךְ, כְּשֶׁיִּתְבַּע מִמֶּנּוּ עֶלְבּוֹנָהּ שֶׁל תּוֹרָה?
And in our many sins, we see with our own eyes that there are many youths who could have been poskim in Israel, but who, because they have no teacher, remain absolute ignoramuses. And there are some of them who also become corrupt. And even those towns which have yeshivoth are declining, for there is no one to be found to support them in supplying their needs. Woe to our eyes that see this! And there is no one to find a solution for this, that Torah not expire, G-d forbid. And how shall we answer before the Blessed One's throne when the shame of Torah is claimed from him!
וְהָעִקָּר תָּלוּי בָּאֲנָשִׁים הַחֲשׁוּבִים אֲשֶׁר בָּעִיר, אֲשֶׁר בְּיָדָם לִמְחוֹת וּלְתַקֵּן, כְּמוֹ שֶׁאָמְרוּ חֲזַ"ל עַל הַפָּסוּק (ויקרא ד' כ"א): "חַטַּאת הַקָּהָל הוּא", וְסָמִיךְ לֵהּ (שם כ"ב): "אֲשֶׁר נָשִׂיא יֶחֱטָא", לְהוֹרוֹת לָנוּ, שֶׁמַּה שֶּׁהַקָּהָל חוֹטְאִין אֵינוֹ אֶלָּא שֶׁהֶחָשׁוּב חוֹטֵא, כִּי הוּא נִתְפָּס בַּעֲוֹנָם, בְּמַה שֶּׁלֹּא רָאָה לְתַקֵּן אֶת הַדָּבָר.
And the brunt of the responsibility lies in the city dignitaries, who have the power to protest and to amend, as Chazal have said on the verse, Vayikra 4:21: "It is the sin-offering for the assembly," followed by (Ibid. 21): "If a leader sin," to teach us that the sin of the assembly is the sin of the leader, in that he is held responsible for not seeing to it to correct matters.
אַךָ יְדוּעָה עֲצַת הַיֵּצֶר בָּזֶה, שֶׁבְּבוֹא דְּבַר מִצְוָה כָּזוֹ לְיָדוֹ, עוֹשֵׂהוּ לְעָנָו, לֵאמֹר: אֲנִי הַפָּחוּת שֶׁבָּעִיר, וּדְבָרַי בְּוַדַּאי לֹא יִתְקַבְּלוּ כְּלָל, לָמָּה אַשְׁחִית אֶת דְּבָרַי חִנָּם? אֲבָל כַּאֲשֶׁר יִתְבּוֹנֵן הָאָדָם בְּעַצְמוֹ, יִרְאֶה שֶׁהִיא רַק עֲצַת הַיֵּצֶר, שֶׁהֲרֵי תּוֹךְ כְּדֵי דִּבּוּר, אִם יִגַּע אֶחָד בִּכְבוֹדוֹ נְגִיעָה כָּל דְּהוּ, מִפִּיו לַפִּידִים יַהֲלֹכוּ עָלָיו, וִיעוֹרֵר כַּמָּה אֲנָשִׁים לִהְיוֹת בְּעֶזְרָתוֹ בָּזֶה נֶגֶד חֲבֵרוֹ. וּבְבוֹא עִנְיָן שֶׁל כְּבוֹד ה' לְיָדוֹ עוֹשֵׂהוּ לְעָנָו וּשְׁפַל רוּחַ, אֵין זֹאת, כִּי אִם שֶׁהַיֵּצֶר הָרָע מִתְהַפֵּךְ לָאָדָם כְּנָמֵר בַּחֲבַרְבּוּרוֹתָיו, [וְזֶהוּ מַה שֶּׁרָמְזוּ לָנוּ חֲזַ"ל (ברכות ס"א.), שֶׁיֵּצֶר הָרָע יוֹשֵׁב בֵּין שְׁנֵי מַפְתְּחֵי הַלֵּב, שֶׁאֵין לוֹ מָקוֹם קָבוּעַֹ כְּמוֹ יֵצֶר הַטּוֹב לְיָמִין, אֶלָּא הוּא מִתְהַפֵּךְ בַּהֲסָתָתוֹ הַכֹּל לְפִי הָעִנְיָן].
But the counsel of the yetzer is known in this, that when a mitzvah of this kind presents itself to him he assumes a cloak of humility, saying: "I am the least of [those in] the city, and my words will certainly not be heeded. Why should I waste my breath?" But when a man reflects upon himself, he will see that this is only the counsel of the yetzer. For if, in the midst of his speaking, someone would in the least "touch" his honor, his mouth would "sling torches" at him, and he would arouse men to defend him against the other. But when the honor of G-d is at stake, he suddenly becomes humble and lowly. This is nothing other than the yetzer hara changing the man, as the leopard, its spots. [This is what Chazal (Berachoth 61a) intimated (in saying) that the yetzer hara lies between the two chambers of the heart, having no fixed place, as the yetzer tov does, to the right. But he varies his enticements, all according to the situation.]
לָכֵן הָאִישׁ, שֶׁנָּגְעָה יִרְאַת ה' בְּלִבּוֹ, יִרְאֶה לְהִשְׁתַּדֵּל בְּעִנְיָן זֶה שֶׁל הַחְזָקַת הַתּוֹרָה, לְמַעַן לֹא יִתְבְּעוּ מִמֶּנּוּ לֶעָתִיד עֲבוּר דְּמֵי יִשְׂרָאֵל, כַּיָּדוּעַ שֶׁבַּעֲוֹן בִּטּוּל תּוֹרָה, בָּנִים מֵתִים (שבת ל"ב:), וְכִדְאִיתָא בְּתָנָא דְּבֵי אֵלִיָּהוּ: כָּל מִי שֶׁסִּפֵּק בְּיָדוֹ לִמְחוֹת, וְלֹא מִחָה, וּלְהַחֲזִיר אֶת יִשְׂרָאֵל לְמוּטָב, וְאֵינוֹ מַחֲזִיר, כָּל הַדָּמִים הַנִּשְׁפָּכִים בְּיִשְׂרָאֵל, אֵינָם אֶלָּא עַל יָדוֹ, שֶׁנֶּאֱמַר (יחזקאל ל"ג ז'): "וְאַתָּה בֶּן אָדָם, צוֹפֶה נְתַתִּיךָ לְבֵית יִשְׂרָאֵל, וְשָׁמַעְתָּ מִפִּי דָּבָר וְהִזְהַרְתָּ אֹתָם וְגוֹ': הוּא רָשָׁע בַּעֲוֹנוֹ יָמוּת, וְדָמוֹ מִיָּדְךָ אֲבַקֵּשׁ". וְגַם לְמַעַן כְּבוֹד ה' וְתוֹרָתוֹ הַקְּדוֹשָׁה, שֶׁנִּתְחַלְּלוּ עַתָּה בַּעֲוֹנוֹתֵינוּ, וְאָז אֵין קֵץ יִהְיֶה לִשְׂכָרוֹ, כְּמוֹ דְּאִיתָא בִּירוּשַׁלְמִי פֶּרֶק בַּתְרָא דִּבְרָכוֹת: אִם רָאִיתָ דּוֹר שֶׁמִּתְרַשְּׁלִין עַצְמָן מִן הַתּוֹרָה, עֲמֹד וְהַחֲזֵק בָּהּ, וְאַתָּה נוֹטֵל שְׂכַר כֻּלָּם.
Therefore, the man whose heart has been touched by fear of the L-rd will see to it to exert himself in supporting Torah, so that payment not be exacted of him in the future for the blood of Israel, as it is known, that because of the sin of neglect of Torah, sons die, as we find in Tanna d'bei Eliyahu: "Whoever is in a position to protest, but does not do so, and to return Israel to the good, but does not do so, all of the blood spilled in Israel is on his hands alone, as it is written (Ezekiel 33:7): 'But you, [Ezekiel], son of man, I have made you a watchman for the house of Israel, and you have heard a thing from My mouth, and you must warn them,' [and if you do not]… he [the wicked] one shall die in his sin and I will demand his blood from your hand." And, likewise, if one stands up for the honor of the L-rd and His holy Torah, which have been desecrated now in our sins, there is no end for his reward, as we find in Yerushalmi in the last chapter of Berachoth: "If you have seen a generation which is neglectful of Torah, arise and strengthen it, and you will receive the reward of all of them."
וְאַף שֶׁיָּדוּעַ לַכֹּל, שֶׁהַיּוֹם לְפִי חֶסְרוֹן הַהַשְׁפָּעָה שֶׁנִּתְהַוָּה, בַּעֲוֹנוֹתֵינוּ הָרַבִּים, וּשְׁאָר סִבּוֹת, לֹא בְּנָקֵל יוּכַל הַמִּשְׁתַּדֵּל לְהוֹצִיא דָּבָר זֶה מִן הַכֹּחַ אֶל * הַפֹּעַל, אַף עַל פִּי כֵן אַל יִתְעַצֵּל בָּזֶה כִּי לְפוּם צַעֲרָא אַגְרָא. וַאֲפִלּוּ אִם יִמָּצְאוּ אֵיזֶה אֲנָשִׁים שֶׁיְּבַזּוּהוּ עֲבוּר זֶה, לֹא יָחוּשׁ לָזֶה כְּלָל. וְיֵדַע שֶׁעַל יְדֵי זֶה יִהְיֶה שְׂכָרוֹ יוֹתֵר גָּדוֹל, שֶׁסָּבַל עֶלְבּוֹן עֲבוּר הַקָדוֹשׁ בָּרוּךְ הוּא. וּכְעֵין זֶה אִיתָא בִּירוּשַׁלְמִי בְּפֶרֶק בַּתְרָא דְּפֵאָה (ח' ו') לְעִנְיַן גַּבָּאֵי צְדָקָה וְזֶה לְשׁוֹנוֹ:
And even though it is known to all that today, because of our declining influence, in our many sins, and [because of] other reasons, it is not easy for one to exert himself to bring this to fruition, still, he should not be lax in this, for "according to the expenditure is the reward." And even if some men shame him because of this, he should not pay heed to this at all. And he should know that because of this his reward will be greater, for having suffered shame for the Holy One Blessed be He. And thus do we find in Yerushalmi, the last chapter of Peah (8:6), in respect to charity collectors:
ר' אֶלְעָזָר הֲוָה פַּרְנָס, חַד זְמַן נָחֵית לְבֵיתֵהּ, אֲמַר לְהוּ: מַאי עַבְדִיתוּן? אָמְרוּ לֵהּ: אֲתָא חַד סִיעָה וְאָכְלִין וְשָׁתִין, וְצָלוּ עֲלָךְ. אֲמַר לְהוּ: לֵיכָּא אֲגַר טוֹב. נָחֵית זְמַן תִּנְיָן, אֲמַר לְהוּ: מַאי עַבְדִיתוּן? אָמְרוּ לֵהּ: אֲתָא חַד סִיעָה חוֹרִי וְאָכְלִין וְשָׁתִין וְאַקלוּנָךְ (בִּזּוּ אוֹתְךָ). אֲמַר לְהוּ: כְּדֵין אִיכָּא אֲגַר טוֹב.
"R. Elazar was a charity collector. Once, he came home and asked: 'What did you do [in my absence]?' They answered: 'A group [of people] came and ate and drank and prayed for you.' R. Elazar: 'I have no goodly reward [from this].' Another time [after returning from an absence], he asked: 'What did you do?' They answered: 'A different group came and ate and drank and shamed you.' R. Elazar: 'Now I have goodly reward.'"
ר' אֶלְעזָר הָיָה גַּבַּאי צְדָקָה. פַּעַם אַחַת הִגִּיעַ לְבֵיתוֹ, שָׁאַל: מַה נַּעֲשָׂה, (כְּשֶׁלא הָיִיתִי בַּבַּיִת). אָמְרוּ לוֹ: הִגִּיעָה חֲבוּרָה אַחַת וְאָכְלוּ וְשָׁתוּ וְהִתְפַּלְּלוּ עלֶיךְ. אָמַר לָהֶם: אֵין לִי מִזֶּה שָׂכָר טוֹב. פַּעַם אַחֶרֶת, כְּשֶׁלֹא הָיָה בַּבַּיִת, שָׁאַל: מַה נַּעֲשָׂה. אָמְרוּ לוֹ: הִגִּיעה חֲבוּרָה אַחַת אַחֶרֶת, וְאָכְלוּ וְשָׁתוּ וּבִזּוּ אוֹתְךְ. אָמַר לָהֶם: עַכְשָׁיו יֵשׁ לִי שָׂכָר טוֹב.
וְאִיתָא בְּאָבוֹת דְּרַבִּי נָתָן: פַּעַם אַחַת בְּצַעַר מִמֵּאָה פְּעָמִים שֶׁלֹּא בְּצַעַר (פרק ג' משנה ו'). וּלְהֶפֶךָ גֹּדֶל הָעֹנֶשׁ, לְמִי שֶׁאֵינוֹ מַחֲזִיק תּוֹרָה, מְבֹאָר בַּזֹּהַר הַקָּדוֹשׁ פָּרָשַׁת וַיִּשְׁלַח וְזֶה לְשׁוֹנוֹ:
And, in Avoth d.R. Nathan: "Better one time with suffering than a hundred without suffering." And conversely, the greatness of the punishment of one who does not support Torah is explained in the holy Zohar, Parshath Vayishlach, viz.:
מַאן דְּלָעֵי בְּאוֹרַיְתָא, וְלֵית מַאן דְּסָמִיךְ לֵהּ, וְלָא אִשְׁתְּכַּח מַאן דְּאָטֵיל מְלַאי לְכִיסֵהּ לְאִתְתַּקָּפָא, עַל דָּא אוֹרַיְתָא קָמִשְׁתַּכְּחָא בְּכָל דָּרָא וְדָרָא, וְאִתְחַלַּשׁ תָּקְפָּא דְּאוֹרַיְתָא כָּל יוֹמָא וְיוֹמָא, בְּגִין דְּלֵית לוֹן לְאִנּוּן דְּלָעָאן בְּאוֹרַיְתָא עַל מַה דְּסָמְכִין, וּמַלְכוּת עוֹבְדֵי כּוֹכָבִים וּמַזָּלוֹת אִתְתַּקַּף בְּכָל יוֹמָא וְיוֹמָא. תָּא חֲזֵי, כַּמָּה גָּרֵים חוֹבָא דָּא, דִּבְגִין דְּלֵית מַאן דְּאַסְמִיךְ לְאוֹרַיְתָא כִּדְקָא יָאוּת, אִנּוּן סָמְכִין חָלְשִׁין (פֵּרוּשׁ: בָּעוֹלָמוֹת הָעֶלְיוֹנִים הַקְּדוֹשִׁים יֵשׁ עוֹלָמוֹת שֶׁנִּקרָאִין סָמְכִין דְּאוֹרַיְתָא, וְזֶהוּ שֶׁאָמַר: אִנּוּן סָמְכִין, רוֹצֶה לוֹמַר: אוֹתָן הָעוֹלָמוֹת חָלְשִׁין, כִּבְיָכוֹל תָּשַׁשׁ כֹּחָם) וְגָרְמִין (רוֹצֶה לוֹמַר, אוֹתָם, שֶׁאֵינָם מַחֲזִיקין יְדֵי לוֹמְדֵי תּוֹרָה גּוֹרְמִים) לְאִתְתַּקָּפָא לְהַהוּא, דְּלֵית לֵהּ שׁוֹקַיִן וְרַגְלַיִן, לְקַיָּמָא. (פֵּרוּשׁ: לַס"מ וְנָחָשׁ הַקַּדְמוֹנִי שֶׁהֵם עוֹלָמוֹת הַקְּלִפּוֹת).
"If one occupies himself with Torah study and no one supports him, and no one puts "stock" into his pocket to strengthen him, because of this, the Torah is forgotten in every generation, and the power of Torah is weakened every day; for those who occupy themselves with Torah have nothing to support them, and the kingdom of the idolators strengthens itself every day. Come and see what this sin causes, because there is no one to support the Torah as it should be supported: Those [higher worlds which are called] "supporters" (somchim) are weakened and cause him [i.e., the primal serpent] who has no thighs and legs to take strength and stand."
מִי שֶׁעוֹסֵק בַּתּוֹרָה, וְאֵין מִי שֶׁיִּתְמֹךְ בּוֹ, וְלֹא נִמְצָא מִי. שֶיַּכְנִיס מְלַאי לְכִיסוֹ לְחַזְּקוֹ, בִּגְלַל זֶה הַתּוֹרָה מִשְׁתַּכַּחַת בְּכָל דּוֹר וָדוֹר, וְנֶחְלָש כֹּחַ הַתּוֹרָה בְּכָל יוֹם וָיוֹם, מִפְּנֵי. שֶאֵין לָהֶם לְאוֹתָם שֶעוֹסְקִים בְּתוֹרָה עַל מַה שֶּׁיִּסְמֹכוּ. וּמַלְכוּת עוֹבְדֵי כּוֹכָבִים מִתְחַזֶּקֶת בְּכָל יוֹם וָיוֹם, בֹּא וּרְאֵה מַה גּוֹרֵם חֵטְא זֶה, שֶׁמִּפְּנֵי שֶׁאֵין מִי שֶׁיִּסְמֹךְ הַתּוֹרָה כָּרָאוּי. אוֹתָם הַסּוֹמְכִים (פֵּרוּש: עוֹלָמוֹת עֶלְיוֹנִים הַנִּקְרָאִים סוֹמְכִים) נֶחֱלָשִׁים, וְגוֹרְמִים שֶׁיִּתְגַּבֵּר אוֹתוֹ. שֶאֵין לוֹ שׁוֹקַיִם וְרַגְלַיִם לַעַמֹד.
פָּתַח וְאָמַר (בראשית ג' י"ד): "וַיֹּאמֶר ה' אֱלֹהִים אֶל הַנָּחָשׁ, כִּי עָשִׂיתָ זֹאת, אָרוּר אַתָּה מִכָּל הַבְּהֵמָה וְגוֹ' עַל גְּחֹנְךָ תֵּלֵךְ". מַאי "עַל גְּחֹנְךָ תֵּלֵךְ"? דְּאִתְּבַרוּ סָמְכִין דִּילֵהּ, וְקַצִּיצוּ רַגְלוֹי וְלֵית לֵהּ עַל מַה דְּקָאֵים. כֵּן יִשְׂרָאֵל לָא בָּעַאן לְסַמְכָא לֵהּ לְאוֹרַיְתָא, אִנּוּן יָהֲבִין לֵהּ סָמְכִין וְשׁוֹקַּיִן לְקַיָּמָא וּלְאִתְעַכָּבָא בְּהוּ, עַד כָּאן לְשׁוֹן הַזֹּהַר הַקָּדוֹשׁ.
(Bereshith 3:14): "And the L-rd G-d said to the serpent: 'Because you have done this, you are more accursed than all the beasts… On your belly shall you go…" What is the intent of 'On your belly shall you go?' That its "supporters" would be broken and its feet would be cut off and it would have nothing to stand on. And when Israel do not want to support the Torah they give it [(the serpent)] supports and thighs to stand on and prevail." (Thus far, the holy Zohar.)
פָּתַח וְאָמַר: "וַיֹּאמֶר ה' אֱלֹקִים אֶל הַנָּחָשׁ כִּי עשִׂיתָ זֹאת אָרוּר אַתָּה מִכָּל הַבְּהֵמָה וְגוֹ' עַל גְּחֹנְךְ תֵלֵךְ". מַאי עַל גְּחֹנְךְ תֵלֵךְ שֶנִּשְבְּרוּ הַתְּמִיכוֹת שֶׁלּוֹ וְנִקְצְצוּ רַגְלָיו וְאֵין לוֹ עַל מַה שֶּׁיַּעֲמֹד. וּכְשֶׁיִּשְׂרָאֵל אֵינָם רוֹצִים לִסְמֹךְ הַתּוֹרָה, הֵם נוֹתְנִים לוֹ תְמִיכוֹת וְשׁוֹקַיִם לַעֲמֹד וּלְהִתְקַיֵּם בָּהֶם, עַד כָּאן לְשׁוֹנוֹ.
וְדַע עוֹד, שֶׁנִּמְצָא בַּסְּפָרִים הַקְּדוֹשִׁים, שֶׁהָאָדָם הַמַּחֲזִיק לוֹמְדֵי תּוֹרָה, אַף עַל פִּי שֶׁהָיָה עַם הָאָרֶץ בָּעוֹלָם הַזֶּה, זוֹכֶה שֶׁלֶּעָתִיד יֵדַע גַּם הוּא אֶת הַתּוֹרָה. וּבֶאֱמֶת דָּבָר פָּשׁוּט הוּא, כֵּיוָן שֶׁיֵּשׁ לוֹ חֵלֶקּ בְּעֶצֶם שְׂכַר תּוֹרָתוֹ, וְיָדוּעַ דְהַתַּעֲנוּגִים הַגְּדוֹלִים שֶׁבְּגַן עֵדֶן מִתְהַוִּים מֵעֶצֶם רוּחָנִיּוּת הַתּוֹרָה, מִמֵּילָא צָרִיךְ לֵידַע אֶת הַתּוֹרָה.
And know further that it is found in the holy books that one who supports learners of Torah, even if he is an ignoramus in this world, he merits knowing the Torah in the world to come. And, in truth, it is obvious [that this is so], for since he has a share in the Torah of the one he supported, and it is known that the great pleasures of Gan Eden are inherent in the very spirituality of Torah, he must, as a matter of course, know the Torah.
וְאִם כֵּן יַחְשֹׁב כָּל אָדָם בְּעַצְמוֹ, אֵיךְ שֶׁצָּרִיךְ לְהַחֲזִיק לוֹמְדֵי הַתּוֹרָה, דַּהֲלֹא בָּעוֹלָם הַזֶּה, אִם הָיוּ אוֹמְרִין לָאָדָם שֶׁאֵינֶנּוּ בֶּן תּוֹרָה (אוֹ אֲפִלּוּ אִם הוּא לַמְדָּן, אַךְ הַמַּסֶּכֶת שֶׁחֲבֵרוֹ הַתַּלְמִיד חָכָם הֶעָנִי לוֹמֵד עַתָּה, הוּא לֹא לָמַד אוֹתָהּ עֲדַיִן): כַּמָּה הָיִיתָ רוֹצֶה לִתֵּן, עֲבוּר שֶׁתִּהְיֶה בָּקִי בְּעַל פֶּה בְּמַסֶּכֶת פְּלוֹנִית וּפְלוֹנִית, אוֹ בְּיוֹרֶה דֵּעָה אוֹ בְּחֹשֶן מִשְׁפָּט? בְּוַדַּאי הָיָה מֵשִׁיב: אֶתֵּן כָּל מַה שֶּׁיִּהְיֶה בִּיכָלְתִּי, אֲפִלּוּ בְּעַד פֶּרֶק אֶחָד, וְכָל שֶׁכֵּן עֲבוּר מַסֶּכֶת שְׁלֵמָה. וְזֶה אֲפִלּוּ בָּעוֹלָם הַזּה, שֶׁאֵין אָנוּ מַכִּירִין אֶת גֹּדֶל קְדֻשַׁת הַתּוֹרָה וְגֹדֶל עֶרְכָּהּ, וְכָל שֶׁכֵּן בָּעוֹלָם הַבָּא, שֶׁשָּׁם יִרְאֶה כָּל אֶחָד בָּעַיִן אֶת גֹּדֶל קְדֻשַׁת הַתּוֹרָה וְיַשִּׂיג אֶת רוּם עֶרְכָּהּ. וְכַיָּדוּעַ מִמַּה דְּאִיתָא בַּזֹּהַר הַקָדוֹשׁ, דְּמַאן דְּיָרֵית מַסֶּכֶת חֲדָא יָרֵית עָלְמָא חֲדָא (מי שיורש (שקונה) מסכת אחת יורש (קונה) עולם אחד). אֵיךְ יִשְׂמַח אַחַר כָּךְ בְּחֵלֶק הַתּוֹרָה, שֶׁיִּמְצָא מְזֻמָּן לְפָנָיו, אֲשֶׁר לֹא עָמַל בּוֹ בָּעוֹלָם הַזֶּה, וְרַק בְּעַד הַמְּעַט שֶׁהִפְרִישׁ מֵעֲמָלוֹ בְּעוֹדוֹ בְּחַיָּיו. וְכַאֲשֶׁר יִתְבּוֹנֵן הָאָדָם תָּמִיד בְּזֶה בְּעוֹדוֹ בְּחַיָּיו, יָרוּץ אַחַר בַּעֲלֵי תּוֹרָה וְיִרְצֶה לְהִתְדַּבֵּק בָּהֶם וּלְהַחֲזִיק אוֹתָם, הַרְבֵּה יוֹתֵר מִמַּה שֶּׁאָדָם רָץ אַחַר שֻׁתָּף אֶחָד לְהִשְׁתַּתֵּף עִמּוֹ בְּעִנְיְנֵי הָעוֹלָם הַזֶּה.
And if so, let every man reflect how [much] he must support the learners of Torah. For, in this world, if they asked a man who was not a Torah scholar [or — even if he were —) but he had not yet learned the tractate that his friend, the poor Torah scholar, was now learning: "How much would you give to be expert, by heart, in this tractate or in the Yoreh Deah or in the Choshen Mishpat, he certainly would answer: "I would give whatever I could, even for one chapter; how much more so, for an entire tractate." And this, even in this world, where we do not recognize the greatness of the holiness of the Torah and the greatness of its worth. How much more so, in the world to come, where all will see before their eyes the greatness of the holiness of the Torah and sense the exaltedness of its worth — (And it is known from the holy Zohar that "one who inherits one tractate inherits one world") — how much will he rejoice afterwards in the portion of Torah that he will find set aside for him, which he had not toiled for in this world, but [had attained] only for the little that he had set aside from his labor while yet living! And if a man reflected upon this always, in his lifetime, he would pursue the Torah scholars and desire to cleave to them and to strengthen them, much more than one would pursue another to take him into partnership in the affairs of this world!