Mussar sobre Isaías 56:2

And if it is a great obligation to love Torah scholars even though they are not relatives, since they are all like relatives, even more so, if the Torah scholar is a family member, one is obligated to love them with an even greater love. And it is the task of the brothers and the relatives [of the scholar] to support him even more so and with greater strength so that he may remain devoted to the Torah and do his service [of Hashem]. And this will bring them praise, renown, and splendor. And in this way they honor the [deceased] father since he will receive spiritual satisfaction through his son the Torah scholar. And they too will have a portion, [for] this is the portion of each person in all of their labors, and it is found that they did kindness for [both] the dead and the living. “Happy is the man that does this, and the son of man that holds this” (Isaiah 56:2). “She is a tree of to those who lay hold on her, and happy are those who hold fast to her” (Proverbs 3:18)

And we find in Midrash Rabbah, Shir Hashirim 6:11: "I went down to a nut garden": "R. Yehoshua b. Levi said: 'Israel is compared to a nut. Just as a nut is cut and replaced, and is cut for its good — Why so? For it replaces itself like hair and nails — so, all that Israel "cut" from their labors and give to those who labor in Torah in this world, is for their own good. They cut, and it [(what they cut)] is replaced for them and adds to their wealth in this world and [gives them] goodly reward in the world to come.'" And, what is more, he [(his beneficiary)] is called "his friend," who learns in his name, and he shares in the reward for his Torah, as we learn in Sotah 21a, in respect to Shimon the brother of Azaryah, and as is known from [the partnership between] the tribes of Yissachar and Zevulun. As we find in Midrash Rabbah, Parshath Kedoshim 25a: "R. Huna and R. Yirmiyah said in the name of R. Chiyya b. Abba: 'The Holy One Blessed be He is destined to make shade and canopies for the men of mitzvoth [i.e., the upholders of Torah] next to the Torah scholars in Gan Eden. And there are three verses to this effect: one, (Koheleth 7:12): "For in the shade of wisdom [Torah], the shade of money"; (Isaiah 56:2): "Happy is the man that does this [Torah] and the son of man, who upholds it"; (Mishlei 3:15): "It [Torah] is a tree of life to those who uphold it." "Shimon, the brother of Azaryah, said in his name, etc." (Zevachim I, Mishnah 2): "Now was Shimon not greater than Azaryah? But because Azaryah did business and supported Shimon, therefore, the halachah was written in his [Azaryah's] name." Similarly, (Devarim 33:18): "Rejoice, Zevulun in your going out, and Yissachar, in your tent [of Torah]." Now was Yissachar not greater than Zevulun? But because Zevulun left the settlement to engage in business and returned and supported Yissachar and was given reward for his toil, the verse is written in his [Zevulun's] name, viz. "Rejoice Zevulun in your going out." And even in this world he [Zevulun] loses nothing by this [(supporting Yissachar)], as we find in Midrash Rabbah, Parshath Tetzaveh (Shemoth 36) on Mishlei 6:23: "'For a mitzvah is a lamp and Torah is light.' What is the intent of 'For a mitzvah is a lamp'? Anyone who does a mitzvah is like one who lights a lamp before the Holy One Blessed be He, and he vivifies his soul, which is called 'a lamp,' viz., (Mishlei 24:27): 'The lamp of the L-rd is the soul of a man.' And what is the intent of 'and the Torah is light'? Often, one thinks of doing a mitzvah and the yetzer hara within him says: 'Why do a mitzvah and losr your possessions? Before giving to others, give to your sons.' And the yetzer tov says: 'Give for the mitzvah. See what is written: 'For a mitzvah is a lamp.' Just as a lamp, when it is burning, even if thousands upon thousands light from it, its light remains in its place, so, all who give for a mitzvah do not lose their possessions, wherefore it is written: 'For a mitzvah is a lamp and the Torah is light.'" And, similarly, in the holy Zohar, Parshath Vayechi:

And similarly one must fulfill the mitzvah of “and do good” in speech and in action. In speech, [one should] say good and proper things to make people happy: for example, by sharing good news, giving good advice, and removing obstacles from another person’s path, [i.e.] by informing him if one becomes aware that any harm may befall him in any way, and comforting him in his time of distress, and many other similar things. And in action, one should perform acts of kindness, both physically and financially. Just as one would want others to act for him, and to have mercy upon him, and inconvenience themselves to have mercy on him, likewise he should act in order to perform acts of kindness and fulfill the mitzvah of loving your neighbor as yourself. “Happy is the man who does this and the son of man who lays hold on it” (Isaiah 56:2). “According to the pain is the reward” (Avot), for according to the pain one gives satisfaction to his creator. And just as a father has compassion on his children and “a brother is born for adversity” (Proverbs 17:17) [see Rashi there for what this means], so too each person should help his fellow, for “we are all one man’s sons” (Genesis 42:11); we are brothers. And just as one cares for one of his limbs, so to one must care for every person of Israel, for all of us are like one person; like one body.