Halakhah su Deuteronomio 4:24

And we have been commanded to walk along G-d's path of goodness and righteousness, as the verse says, "you should travel in His ways" (Deut. 26:13). Furthermore it says, "After Hashem your G-d you shall go" (Deut. 13:5). And furthermore it says, "'to travel in all of His ways' (Deut 10:12)- just as He is gracious, you shall also be gracious. Just as he is merciful, you shall also be merciful" (a similar idea appears on Sotah 14b)". And [we are commanded] to emulate His positive actions and positive righteous traits to the best of our ability. It is a positive commandment to be attached to wise men and their students in order to learn from their actions as the verse says, "and to him you shall be devoted" (Deut. 13:5). Is it possible for one to be attached to the Sechinah (divine presence) if it is a consuming fire (Deut. 4:24)? Rather, to be attached to the wise men and their students (Ketuvos 111b), to spread dirt before their feet and to drink their knowledge with thirst, as the verse says, "he who goes with the wise will become wise" (Proverbs 13:20). And furthermore it says, " the praises of a man are that he did not follow the counsel of the wicked" (Psalms 1:1).

(Peh) A man shall give redemption for his soul by doing good to the good – which are the Torah scholars – when he benefits them with his property. As through this, he merits to give life to his soul at the time that ‘corpses will arise.’ It is like the statement of [the Sages], may their memory be blessed [in the] chapter [entitled] HaNoseh (Ketuvot 111b):
Rabbi Elazar said, “The common, uneducated people (amei ha-arets) will not live [in the future to come].” Rabbi Yocḥanan said to him, “Their master, (i.e. God), is not pleased that you say this about them.” He said to him, ‘I expound it from a […] verse […] (Isaiah 26:19), ‘For Your dew is as the dew of light, etc.’” When he saw that [Rabbi Yocḥanan] was grieved, he said to him, “My teacher, I have found a remedy for them from the Torah, ‘But You who cleave to the Lord [your God, are alive every one of you this day]’ (Deut. 4:4). But is it possible to cleave to the Divine Presence? Isn’t it written, ‘For the Lord your God is a devouring fire’ (Deut. 4:24)? Rather, [it teaches] that anyone […] who conducts business on behalf of Torah scholars, and one who benefits Torah scholars with his property, [it is] as though he is cleaving to the Divine Presence, [and it is written, ‘are alive every one of you this day’].”  [See there.]
Behold that the revival of the dead is [dependent] only upon the dew of Torah – only one who [utilizes his wealth to] benefit Torah scholars has their dew, like the matter of Zevulun and Yissachar.⁵⁵See Bamidbar Rabbah 13:17 which speaks about such an arrangement between these two tribes. And this is the intention of their statement, may their memory be blessed, in the chapter [entitled] Chelek (Sanhedrin 90a), “These are the ones that do not have a share in the world to come: One who says that the revival of the dead is not from the Torah.”⁵⁶The traditional meaning of this – as understood in the Talmud – is that he denies that there is a source in the Torah for the revival of the dead. And they say [further on the same page] in the Talmud, “He denied the revival of the dead; therefore he has no resurrection.” Its explanation is that even though he agrees with the principle of resurrection, he says that it is not caused by Torah and [so] denies its cause – [such a one] has no resurrection. [This is] since there is no cause for it besides Torah – his or that of others who benefit from him. And since he denies this, it will not resurrect him. Indeed, every man should believe that this is the essence of the resurrection; and then he will merit to arise with ‘the sleepers of Chevron,’⁵⁷This is referring to the patriarchs and matriarchs buried in Chevron. and rejoice in the joy of Zion, may it be built and established speedily in our days!

To cling to Torah sages: That we were commanded to associate [with] and cling to Torah sages, so that we learn its glorious commandments from them, and they teach us the true opinions - which are received through them - about it. And about this is it stated (Deuteronomy 10:20), "to Him shall you cling." And the command is repeated in another place, as it is stated (Deuteronomy 11:22), "and to cling to Him." And they, may their memory be blessed, said (Ketuvot 111b), "And is it possible for a person to cling to the Divine Presence - and behold it is written (Deuteronomy 4:24), 'For the Lord, your God, is a consuming fire'? Rather, one who clings to the Torah scholars and their students is as if he clings to Him, Blessed be He." And from this, our Rabbis, may their memory be blessed, learned that anyone who marries the daughter of a Torah scholar, or marries his daughter to a Torah scholar or who gives benefit from his property to a Torah scholar is as if he clings to the Divine presence. And they also expounded in Sifrei Devarim 49, "'And to cling to Him' - study the words of aggadah (the homiletical teachings, as through this, you will recognize the One who spoke and the world came into being."