מדרש אויף דברים 9:10

And whence do we find that he gave his life for Torah? In (Exodus 34:28) "And he was there with the L–rd (to receive the Torah) … Bread he did not eat, etc." And it is written (Devarim 9:10) "And I stayed on the mountain forty days and forty nights, etc." — Because he devoted his life to Torah, it was called by his name. Because he devoted his life to Israel, they were called by his name, viz. (Exodus 32:7) "Go, descend, for your people have wrought corruptly." Now are they not the people of the L–rd? viz. (Devarim 9:29) "For they are Your people and Your inheritance," and (Ezekiel 36:20) "… when it was said of them: These are the people of the L–rd, and they came out of His land." How, then, are we to understand "Go, descend, for your people have wrought corruptly"? Because he devoted his life to them, they were called by his name. And whence do we find that he devoted his life to them? In (Exodus 2:11) "And it was in those days that Moses grew, and he went out to his brothers and he saw their toils," and (bid. 12) "And he turned here and there (… and he smote the Egyptian, etc.") Because he devoted his life to them, they were called by his name.

R. Elazar said: "He who dispenses charity in secret is greater than Moses our teacher; for concerning Moses our teacher, it is written (Deut. 9, 10) For I was afraid of the anger, and the indignation, but regarding him who dispenses charity secretly it is written (Prov. 21, 14) A gift in secret pacifieth anger." He differs, however, with R. Isaac; for R. Isaac said: "It (charity) pacifies only anger, but not strong wrath;for it is said (Ib.) And a bribe in the bosom, strong wrath; i.e., although there is a bribe in the bosom (secret charity) [nevertheless] wrath is strong." According to others, R. Isaac said: "A judge who accepts bribery causes strong fury to be brought into the world, as it is said, And bribe in the bosom, strong fury," etc. R. Isaac said again: "He who gives a coin to a poor man is rewarded with six blessings; he, however, who encourages him with [comforting words] is rewarded with eleven. He who gives a coin is rewarded with six blessings, as it is written (Is. 58, 7) Distribute thy bread to the hungry (Ib.) And then shall break forth as the morning dawn thy light and thy healing shall speedily spring forth, and before thee shall go thy righteousness, the glory of the Lord shall be thy reward. Then shall thou call, and the Lord will answer. Thou shalt cry, and He will say. Here am I. And he who encourages the poor [with comforting words] will be rewarded with eleven blessings, as it is written (Ib.) ... and satisfy the af- flicted soul, then shall shine forth in the darkness thy light… . and thou shalt be called," etc. R. Isaac said further: "What is the meaning of the passage (Prov. 2, 21) He that followeth after righteous and kindness findeth life, righteousness and honor? Is it because he pursues righteousness, he will find righteousness? We must therefore say it means that whoever pursues righteousness and charity, the Holy One, praised be He! will open unto him the ways of procuring money, in order that he may be able to practice charity." R. Nachman b. Isaac said: "The Holy One, praised be He, will give him the chance to find men who need and are worthy of support, so that he may have the [full] reward for it." By this he will be excluded from what Rabba lectured; for Rabba lectured: "What is the meaning of the passage (Jer. 18, 23) In the time of Thy anger deal Thou with them? Thus prayed Jeremiah before the Holy One, praised be He. 'Sovereign of the Universe, even when they overrule their evil inclinations and are about to practice charity, Thou shouldst not give them the chance to support worthy men, but unworthy ones, for which they will receive no reward.'" R. Joshua says: "Whoever makes it his business to do charity, will be blessed with sons having wisdom, wealth, and who will preach Haggadah (morality). Of wisdom, as it is written (Ib.) (Fol. 10) Who find life; wealth, as it is written, Zedaka (which refers to wealthy), and Haggadah, for it is written here honor. And it is also written (Prov. 3, 35) The wise shall inherit honor."

Rabbi Neḥemya says: “The advantage of land is in every way.” Matters that appear as though they are beyond the scope of the Torah, like the addenda³⁵This is a reference to tannaitic literature not included in the Mishna. of the study hall of Rabbi and the addenda of the study hall of Rabbi Natan, the laws of converts and slaves, they too were given to Moses from Sinai. And like the laws of ritual fringes, phylacteries, and mezuzot, they are included in the Torah, as it is written: “The Lord gave me the two tablets of stone inscribed with the finger of God, and on them were all the matters [kekhol hadevarim]” (Deuteronomy 9:10), and it is written: “All the mitzva [hamitzva] that I am commanding you…” (Deuteronomy 8:1), Kol, kekhol; devarim, hadevarim; mitzva, hamitzva³⁶These words contain superfluous prefixes, as the verses could have said kol, devarim, and mitzva, but instead says kekhol, hadevarim, and hamitzva. All these prefixes are amplifications that serve to include the types of Torah study detailed in the midrash. – [to teach that] Bible, Mishna, halakha, Talmud, addenda, aggadot, and even what a distinguished disciple is destined to say before his teacher, all these were given as a halakha to Moses from Sinai. “King” – this is a master of Talmud; “Subservient to a field” – this is the master of the Mishna, who hoes the halakha before him.³⁷Just as one hoes in order to eventually reap the crops, one who masters the Mishna is then able to analyze the mishnayot and apply them as necessary. Rabbi Yaakov bar Avuna said in the name of Rabbi Yosei: One who learned but did not teach, there is no greater vanity than this.
The Rabbis say: Even things in the world that you consider to be superfluous, like flies, fleas, and gnats, they too are included in the creation of the world, as it is stated: “[The heavens and the earth] were completed, [with all their host]” (Genesis 2:1).