Nefesh HaChayim, Gate IV

And for that reason, the person who accepts upon himself the yoke of the holy Torah for its own sake, to express its truth, (as described previously regarding the meaning of “for its own sake”), he is elevated above all the matters of this world, and is personally supervised1095Heb.: hahsh-ga-kha pra-teet directly by Him (blessed be He), superseding the entire system of the laws of nature and of fate1096Heb.: mei-ho-ra-aht ko-khote ha-tiv-im v’ha-ma-za-lote koolam.

[This is] because he is literally attached to the Torah and to the Holy One (blessed be He), so to speak, and is sanctified with the supernal holiness of the holy Torah which is inconceivably higher than all the worlds. And Torah is the one that provides sustenance and maintenance to all of the worlds and to all the laws of nature. The result is that a person who is involved with Torah sustains and maintains all the worlds, and is higher than all of them. So how could it be that His administration of him would be via the powers of nature?

And this is what our sages (OBM) state (P’sakhim 50b): “It is written: ‘for great until heavens is Your compassion’ (Tehillim 57:11). And it is [also] written: ‘for great above heavens is Your compassion’ (Tehillim 108:5).” It’s not a question1097Heb.: lo kahsh-ya—This phrase is not found in our editions. Instead we have ha kei-tzad (when is this?).. Here it’s regarding those who are involved1098Heb.: ba-oh-skim—Our editions have ba-oh-sin (do it). in it for its own sake, and here it’s regarding those who are involved in it not for its own sake.”

That is, that one who is involved with Torah not for its own sake, even though it is certain that he is considered satisfactorily before Him (blessed be He), even if his intention is to get some other result, with the provision that the result isn’t something that would be held against him (heaven forefend)—and even more so if he doesn’t have the intention to get some other result but rather, that he does it in a habitual way, because from within that context he’ll arrive at the level of doing it for its own sake, as is known from their (OBM) statements—even so he is not yet sanctified and exalted so that His (blessed be He) administration of him will be above the powers of nature. For that reason it’s written only “until heavens”, namely within the context of the powers of nature that are decreed in the heavens, but not beyond them.

In contrast, regarding one who is involved with Torah for its own sake, it states “above heavens”, meaning that the totality of His (Blessed be He) administration of him will exclusively be beyond the system of the laws of nature.

And what is written in the Raa-ya M’hemna (Pinkhas 216b): “Observe: all of the world’s creations, before the Torah was given to Israel, were dependent on fate…, but after Torah was given to Israel, it removed them from being obligated to stars and constellations…, and because of this, anyone who involves himself with Torah has his obligation to stars and constellations disrupted if he learns the Torah in order to fulfill its commandments. And if not, he’s as if he didn’t involve himself with Torah and does not have the obligation to stars and constellations disrupted.”

And it’s the opposite situation: that the powers of nature are handed him to do with what he will, and to bend them to whatever he desires. And the dread of him falls upon all, as is written in parshat ha-Torah (Avot, 6:1): “…and awards him majesty and sovereignty”, because the crown of his God-Elohi”m, the light of Torah, illuminates and glistens upon his head, and he is sheltered in the shade of the Sh’kheena’s wings, as is written in the Zohar (Tzav 35a): “Rabbee Elazar began and stated: ‘And I will place my words in your mouth and with the shade of my hand I will cover you’—We learned that any person who is involved with words of Torah, and his lips utter Torah, the Holy One (blessed be He) shelters him from above and the Sh’kheena spreads her wings over him. This is what is stated: ‘And I will place my words in your mouth and with the shade of my hand I will cover you…’.”

And in the introduction to the Zohar (11a) and so too in identical language in parshat V’et-kha-nahn (260a): “Observe how powerful is the power of the Torah and how elevated it is over everything else, for anyone who involves himself with the Torah does not fear those who are higher or lower, and does not fear the world’s evil disqualifiers, because he is held fast by the tree of life and consumes from it each day, for the Torah teaches a person to walk in the path of truth, counsels him… .”

And in parshat B’sha-lakh 46a: “Rabbee Yosee began: ‘How highly esteemed is the Torah before the Holy One (blessed be He), for anyone who involves himself with Torah is loved above, loved below, the Holy One (blessed be He) pays attention to his words, does not abandon him in this world and does not abandon him in the world-tocome… .” Refer there [for more details].

And in parshat M’tzora (52b): “And when he’s involved with the Master’s service and delves into Torah, how many guardian angels are ready to receive him and guard him, and the Sh’kheena settles upon him, and all of them proclaim ahead of him and state: ‘Give honor to the [one who] resembles the King.’ He is safeguarded in this world and in the world-to-come; how happy is his portion.”