Great Is The Torah, For It Gives Life To Those Who Practice It, Both In This World And In The World To Come, As It Is Stated:[33] "For They [The Teachings Of The Torah] Are Life To The One Who Finds Them, And A Healing To All His Flesh." And It Says:[34] "It Shall Be A Remedy To Your Body And Marrow To Your Bones." And It Is Stated:[35] "It Is A Tree Of Life To Those Who Hold Fast To It, And Those Who Support It Are Fortunate."

And It [Also] Says:[36] "They Are A Garland Of Grace For Your Head And A Necklace For Your Neck;" And Also:[37] "It Will Give To Your Head A Garland Of Grace; A Crown Of Glory Will It Bestow On You;" And Further:[38] "Indeed, Through Me [The Torah] Your Days Shall Be Increased, And Years Of Life Shall Be Added To You;" And Again:[39] "Long Life Is At Its Right, Riches And Honor At Its Left," And Also:[40] "Length Of Days, Years Of Life, And Peace Shall They Add To You."

Great Is The Torah, For It Gives Life To Those Who Practice It

"Those who practice it" refers to individuals who observe the mitzvos. By saying "great is the Torah," the beraisa emphasizes that Torah study surpasses observance of the mitzvos.

And it explains why: "for it gives life." It is possible that even a person who is fastidious in observing mitzvos will do so listlessly. Torah study inspires an understanding of the bond with G-d that is established through the observance of mitzvos, and thus infuses one's observance with energy and vitality.

(Sichos Shabbos Parshas Bamidbar, 5729)

Both In This World And In The World To Come

It is possible for a person to err, and think that since the Torah is spiritual truth, its influence would be too ethereal to affect our material world. Therefore the beraisa emphasizes that the Torah grants life in this world.

Conversely, the beraisa indicates that the Torah also grants life in the World to Come. This concept is seemingly obvious. One might ask: why must the beraisa mention it?

In resolution, it can be explained that the beraisa is based on the realization that the Torah imparts G-d's essence. One might think that the revelation of this infinite G-dliness would transcend even the World to Come and a person who studied the Torah would be above that realm. The beraisa teaches that instead, the Torah will grant life to those who merit a portion in that realm, for in that era His infinity will permeate finite experience.

(Sichos Shabbos Parshas Naso, 5741)

As It Is Stated

The beraisa quotes eight different prooftexts because the number eight is associated with the sefirah of binah, "understanding"; the eighth of the ten sefiros which structure the existence of the spiritual realms proceeding upward from the material to the infinite. Binah conveys the essential Divine power that permeates the entire chainlike progression of spiritual existence into the material realm. For on one hand, binah relates to the particular dimensions of a concept, thus recognizing the limitations of worldly existence. Nevertheless, the power of Atik (the spiritual realm in which G-d's Light is revealed without limitation or differentiation) is also expressed by binah.

(Ibid.)

   

Notes:

33. (Back to text) Mishlei 4:22.

34. (Back to text) Ibid. 3:8.

35. (Back to text) Ibid. 3:18.

36. (Back to text) Ibid. 1:9.

37. (Back to text) Ibid. 4:9.

38. (Back to text) Ibid. 9:11.

39. (Back to text) Ibid. 3:16

40. (Back to text) Ibid. 3:2.