Chasidut su Levitico 9:3

Therefore, from the moment the Torah was given, the world is no longer solely sustained by God’s benevolence. At the giving of the Torah, God showed even greater kindness, which is called, “eating from the effort of your hands” (Tehillim, 128:2).⁴³That is, human beings were not in a give-and-take relationship with God, and the life and vitality that He bestowed upon creation was an expression of His gratuitous love. However, with the giving of the Torah, mankind could now earn God’s goodness through fulfilling the Torah – “the effort of your hands.” This allows for an even greater degree of closeness. Even though everything still comes from God’s benevolence, it was God’s desire that with the giving of the Torah man should perform actions which enable him to be conscious of God’s light and the knowledge of God’s existence in this world. This is called, “the effort of man’s hands.” The Torah is the sum-total of all of the creation. With the Torah, every person capable of arriving at the entire level of understanding that God allotted for his creation. This is as it is said in the Zohar (Yitro, 83b): All of the later generations were summoned there, and they all received the Torah at Mount Sinai, each one as befit him. Everything in the Torah is applicable to every individual person. This is as the Zohar says (ibid.): “And God spoke all of these words, saying…” (Shemot, 20:1, directly before the Ten Commandments). “Spoke all of these words,” means – all of these meanings, all of these secrets, all of these mysteries, decrees and punishments. “Saying” – means in order for it to be a uninversal inheritance, as it is written (Devarim, 33) “Moshe commanded the Torah to us as an inheritance.” A story is told in the Midrash Rabbah (Vayikra, 9:3), “Rabbi Yannai saw a man who was finely dressed in the manner of a scholar. He invited him home, and in the course of the conversation discovered that he had no Torah knowledge whatsoever, not in the Gemara, Mishnah, or the Chumash. When the man wanted to lead the Grace following a meal, as is the custom for a guest, Rabbi Yannai said, ‘You may do so by saying these words: “A dog at Yannai’s bread.’” The man seized Rabbi Yannai by the collar and said, ‘You are withholding my inheritance!’⁴⁴That is, “you are denying me a relationship to the Torah.” Rabbi Yannai said, ‘What is your inheritance?’ The man said, ‘Once I was walking past a school, and I heard the children saying, “Moshe commanded us the Torah, an inheritance of the community of Yaakov.” The Torah does not say, “An inheritance of the community of Yannai,” but rather, “An inheritance of the community of Yaakov.”’”⁴⁵The continuation of the story: “Rabbi Yannai then wanted to know in what merit this man was eating at his table. The man said, ‘In my entire life, I always kept silent upon receiving an insult, and I never saw two people arguing and did not make peace between them.’ Embarrassed, Rabbi Yannai said in shame, ‘You possess such good behavior, and I called you a dog.’”