Comentario citado sobre Jeremías 9:12

That you should labor in [studying] Torah. Because it is written “follow” and not “study,” this teaches that you should follow the [intricate] exegesis of the Sages [which requires labor]. (Nachalas Yaakov) Rashi infers this from the word תלכו, as we find the expression הליכה [relating to Torah] in Yirmeyahu (9:1), “Because they left My Torah... and did not walk in it,” and also (55:1), “Ho, all who are thirsty go for water,” which refers to being occupied in Torah.

In accordance with this, the process of repentance must also include all these three areas of Torah observance. The words ושבת עד ה׳ אלוקיך refer to the Jews beginning to study the Torah again. This is why the Torah continues with the words "and you listen to His voice." Seeing that the Torah does not mention anything else in that context it is clear that the subject of ושבת is your return to Torah study. The words ושב ה׳ את שבותך ושב וקבצך, are a promise that the people will be redeemed by the merit of Torah study (Zohar volume three page 72). We also have it on the authority of Jeremiah 9,12 that the disaster struck the Jewish people as a result of their abandoning Torah. This is why when they rectify this error and devote themselves once more to Torah study G'd will gather them in and bring them back to ארץ ישראל.

להפרכם את בריתי, "to break My covenant." G'd makes the punishments in store for the Jewish people in the verses following dependent on their intention to break the covenant by their failure to observe the Torah. People who violate G'd's commandments merely because it is less burdensome for them or they believe they will enjoy life better by doing so (מומר לתאבון) are not included in what the rest of this chapter threatens in the way of retribution. Torat Kohanim writes as follows on the verse ואם לא תשמעו: "There are people who do not study the Torah but they do observe its commandments. Concerning such people the Torah wrote that they will be punished only ולא תעשו, if they fail to observe the commandments. There are other people who neither study nor practice Torah laws but they do not despise others who are observant. Concerning such people the Torah writes that as long as they do not despise G'd's statutes the list of retribution which follows does not apply to them. All those who neither study, nor perform and at the same time despise others who are observant and who hate the Torah scholars to boot are included in the description תגעל נפשכם. Finally, there are people who actively prevent other Jews from observing the commandments. This latter category is meant by the words לבלתי עשות, 'they do not let others perform.'" Thus far Torat Kohanim. According to what we have just quoted from Torat Kohanim one forms the impression that the whole chapter of the retribution G'd threatens is addressed only to the final category of sinners who not only anger G'd on purpose but interfere with the observance of the Torah by other Jews. If so, we must ask ourselves why the Torah bothered to list any of the other categories of sinners altogether? The reason the Torah was not content to list only the last category of sinner is that the Torah wanted to describe the stages that lead a sinner to eventually become so entrapped by his evil urge that he even prevents other Jews from observing their religion. When reading the entire passage one appreciates the terrible consequences which ensue if one takes the first step in ignoring our traditions. This is what Jeremiah 9,12 had in mind when he describes the loss of Jewish statehood as due to the people forsaking the Torah and not listening to G'd's voice. It is the first step away from tradition which is crucial.