Musar zu Mischlej 14:4

And through every word of Torah, holiness is added to a man's soul. For with every word he fulfills the mitzvah of talmud Torah, as written in the sefarim. And through each mitzvah a man's soul is sanctified, as it is written (Bamidbar 15:40): "So that you remember and do all of My mitzvoth; and you shall be holy to your G-d." And there is no mitzvah performed by the organs, where a man has mitzvoth added to him as profusely as that of speech [of Torah] granted him by the L-rd. For whatever mitzvah one does with his organs, he must allocate to it [at least] several minutes, and in this time, if he were learning Torah, he could utter hundreds of words of Torah. Therefore, a man is not permitted to leave off Torah study if the mitzvah can be performed by others. And this is what is intimated by Mishlei 14:4: "Wealth adds many friends," which the GRA explained: Through the wealth of Torah many friends are added to a man. For with every word of Torah with which one fulfills the mitzvah of Torah study, there is created for him one defender, and these [defenders] are the true friends of a man.

He prayed for the דבקות to become manifest already before the conquest of the land of Canaan. As long as Israel carries out G–d's wishes this affinity exists, and the name of G–d as well as the throne of G–d is complete. When Israel sinned with the golden calf, one of the four supports of G–d's throne, i.e. the פני השור, "slipped," causing G–d's throne and His name to become impaired. As long as Israel carry out G–d's desires, they are the carriers of the Presence of G–d, they serve as the throne. As long as such a situation continues they are called אדם, i.e. they represent the פני אדם mentioned in Ezekiel's vision as one of the four carriers of G–d's throne (Ezekiel 1,10). The study of the Torah is one leg of the four legs supporting G–d's throne, the one called פני השור. This is based on ורב תבואות בכח השור (Proverbs 14,4). Our sages have said that one should apply oneself to Torah study as an ox applies himself to the yoke (Avodah Zarah 5). When it comes to the practical performance of what is written in the Torah one should behave like a lion and an eagle, as we know from Rabbi Yehudah ben Teyma in Avot 5,20. The Rabbi refers to the sharp eye possessed by the eagle and the courage possessed by the lion, a function of the heart. The Torah itself warns us not to allow our eyes and our hearts to make us stray from the path of Torah (Numbers 15,39), evidence that these two organs are of prime importance in carrying out G–d's commandments. Should Israel fail to live up to these obligations, also these two legs of G–d's throne would collapse.