“Rabbi Yehoshu’a son of Levi asked: ‘What is: And this is the Torah which Moses שָׂם (sam), set, before the children of Israel (Deuteronomy 4:44)?’ If he is worthy it becomes סַם (sam), medicine, of life, for him, if not, a סַם (sam), poison, of death” (BT Yoma 72b, cf. BT Ta’anit 7a).
“What was the beginning of Rabbi Akiva? They say that he was forty years old and had not learned a thing. Once, he was standing at the mouth of a well. He said, ‘Who carved this stone?’ They said to him, ‘The water that drips on it every day. Akiva, did you not read Water wears away stones (Job 14:19)?’ Immediately Akiva reasoned, ‘Just as the soft sculpts the hard, all the more so words of Torah, which are as hard as iron, can penetrate my heart, which is but flesh and blood! Immediately he returned to learn Torah.
He then went together with his son and they appeared before an elementary teacher. Akiva said to him: ‘Master, teach me Torah.’ Akiva took one end of the tablet, and his son the other end of the tablet. The teacher wrote down the alef-bet for him and he learned it; alef tav, and he learned it; the book of Leviticus, and he learned it. He went on studying until he learned the entire Torah. Then he went and appeared before Rabbi Eli’ezer and Rabbi Yehoshu’a. He said to them, ‘My masters, reveal the justification of Mishnah to me.’ When they told him one halakhah he went off to be by himself. He said, ‘This alef, why was it written? This bet, why was it written? This thing, why was it said?’ He came back and asked them, and reduced them to silence [cf. M Avot 3:17]….
Rabbi Tarfon said to him: ‘Akiva, of you it says The wellsprings of rivers he blocked. What was hidden he brought out to light (Job 28:11).’ What was hidden—from men, you Rabbi Akiva brought out to light” (Avot de-Rabbi Natan A, 6).
“Rabbah expounded in the name of Rabbi Sehora who had it from Rav Huna: What is: Wealth can be less than הֶבֶל (hevel), mere breath, but who gathers bit by bit makes it grow (Proverbs 13:11)? [cf. Ecclesiastes 1:2: הֲבֵל הֲבָלִים (havel havalim), merest breath]. If a man makes his Torah חֲבִילוֹת חֲבִילוֹת (ḥavilot ḥavilot), bundles of bundles, his learning decreases, and if he does not do so but gathers bit by bit he makes it grow. Rabbah remarked: The Rabbis are well aware of this matter and yet disregard it. Rabbi Naḥman son of Yistḥaq said: I acted on this advice and my study remained with me” (BT Eruvin 54b, cf. BT Avodah Zarah 19a).
If you find honey, eat just what you need, lest you have your fill of it and throw it up (Proverbs 25:16).
“[Torah]—the light in her reforms” (JT Ḥagigah 5:7, 80a).
“He said, ‘Let me go, for dawn has risen! (Genesis 32:27). Rabbi Yehudah opened, Who is this looking forth like the dawn, fair as the moon, bright as the sun…? (Song of Songs 6:10). This verse has been established and explained, but Who is this looking forth?—Israel, when the blessed Holy One will raise them, bringing them out of exile. He will then open for them a tiny crack of light, then another opening, wider, until the blessed Holy One opens for them supernal gates facing four directions of the world. So with all the blessed Holy One does for Israel and for the righteous among them—always so, never all at once. This can be compared to a person thrown into darkness, dwelling in darkness constantly. When they want to illumine him, they must open the light to him like the eye of a needle, then wider, always gradually, until he is illumined with all the light fittingly. Similarly with Israel, as is said: little by little I will drive them out before you (Exodus 23:30). And so with one who is being cured: not all at once, but little by little until he is fortified [cf. JT Berakhot 1:1, 2c].
But with Esau, not so! Rather, he is illumined all at once and deprived little by little, until Israel are fortified and eliminate him entirely from this world and from the world that is coming. Since he blazed all at once, he is annihilated completely, whereas Israel’s light increases little by little until they are invigorated and the blessed Holy One illumines them forever. Everyone asks, Who is this looking forth like the dawn?—at first a subtle glow; then fair as the moon, then bright as the sun, then awesome as bannered hosts (Song of Songs, ibid.)—Beaming powerfully, intensely, fittingly” (Zohar 1:170a).
“Rabbi Levi said in the name of Rabbi Yose son of Ila’i, ‘It is natural that the great should calculate by the great, and the small by the small. Esau calculates by the sun, which is large, and Jacob by the moon, which is small.’ Rabbi Naḥman said, ‘That is a happy presage. Esau calculates by the sun, which is large: just as the sun rules by day but not by night, so does Esau have a share in this world, but has no share in the world to come. Jacob calculates by the moon, which is small: just as the moon rules by day and by night, so Jacob has a share in this world and in the world to come!’” (Bereshit Rabbah 6:3).
“Come and see! This is the way of Torah: At first, when she begins to reveal herself to a person, she beckons him momentarily with a hint. If he perceives, good; if not, she sends for him, calling him ‘simple’: ‘Tell that simple one to come closer, so I can talk with him.’ As is written: Whoever is simple, let him turn here, he who lacks understanding (Proverbs 9:4). As he approaches, she begins to speak with him from behind a curtain she has drawn, words suitable for him, until he reflects little by little. This is derasha [homiletical interpretation]. Then, she converses with him from behind a delicate sheet, words of riddle, and this is haggadah [allegorical tales].
Once he has grown accustomed to her, she reveals herself to him face-to-face, and tells him all her hidden secrets and all the hidden ways, concealed in her heart since primordial days. Then he is a complete man, husband of Torah, master of the house, for all her secrets she has revealed to him, concealing nothing” (Zohar 2:99a–b).
The path of the righteous is like light’s radiance, ever brighter till day has come. The way of the wicked is like darkness. They know not on what they stumble (Proverbs 4:18).