Musar su Deuteronomio 32:47

And it [Torah] is the mainstay of the life of the soul, as we find in Sifrei, Parshath Ekev." R. Shimon says (Devarim 4:9): 'Only take heed to yourself and heed your soul exceedingly.' This may be compared to [the instance of] a king who captures a bird and hands it to his servant, saying to him: 'Take care of this bird for my son. If you lose it, do not think that you have lost a one-issar (a small-coin) bird, but that you have lost your soul.' And thus is it written (Devarim 32:47): 'For it [Torah] is not an empty thing for you [Not in vain do you toil in it; great reward inheres in it]; for it is your life.'"

And the explanation of one who reveals the Torah [inappropriately], is a man who has the temerity to say things about the Torah which are not so: And he says that some of the verses or some of the recounting of things were written for nothing. And from his arrogance and his pride, he says in his heart that since he does not grasp [how] to get to the nature of the explanation of the things, [thinking] that there is nothing hidden to it. And it is stated (Deuteronomy 32:47), “For it is not an empty thing from you.” And our Rabbis, may their memory be blessed, said (Yerushalmi Ketubot 51a), “If it is empty, it is from you” - for you do not know to explain the reason for the thing. And likewise one who leaves one of the words of the Torah and does not concede to it - this is certainly revealing the face of the Torah - for example one who says, “Of what benefit are the Torah scholars for us? If they become wise, they become wise for themselves, and do not bequeath anything to us.” And behold they have contradicted that which is written in the Torah (Genesis 18:26), “and I will raise (spare) the whole place for their sake.”

The second promise I made at the time I wrote my commentary on tractate Shavuot, where I discussed the tremendous importance our sages have attributed to Aggadah, the homiletical material presented in the Talmud. I then stated that none of these sometimes mind-boggling stories are devoid of profound meaning. If any one is devoid of understanding it, it is the reader. The Torah in Deut. 32,47 כי לא דבר רק הוא מכם already goes on record that nothing in the Torah is "empty," devoid of deep meaning. If it appears to us as if it were "empty," this only demonstrates our own "emptiness." (Jerusalem Talmud Peyah 1,5) If you want to taste the sweet honey of the teachings of our great Talmud scholars make yourself familiar with all this homiletical material. This is why I made up my mind at the time to reveal part of the rules governing the structure of the Talmud, the various topics dealt with therein and the system which it is based on. In order not to interrupt the subject under discussion at that time, I resolved to write a separate treatise on that subject. That booklet I have called תורה שבעל פה.