על האדמה אשר אתם עברים את הירדן שמה לרשתה ובדבר הזה תאריכו ימים כי לא דבר רק הוא מכם כי הוא חייכם
For it is not an empty thing for you; rather it is your life. Through this thing, you will lengthen your days upon the land to which you are crossing over the Yarden, to take possession of. (Devarim 32,47)
Berachos 24b: If one was walking in a filthy alley, he may not say Shema. If he was in the middle of saying it, he must pause. What is the reward of one who pauses? It says about him "uva'Davar ha'Zeh Ta'arichu Yamim." (His days will be lengthened).
How does the Gemara know that the reward of long life results from not saying words of Kedusha when in an area of uncleanliness? The verse seems to apply to one who learns Torah would receive such a reward.
Perisha: The verse uses the language of דבר הזה which is unclear regarding its reference. We have another verse with this same wording (במדבר טו,לא) כי דבר ה' בזה ואת מצותו הפר הכרת תכרת הנפש ההוא עונה בה “For he has disdained G-d’s word and violated His commandment; that soul will be utterly cut off and his sin is (still) within him.” Therefore, the verse in Devarim can now be understood that the one that honors the Torah by not learning in unclean areas merits to length of days.
The Tur seems to understand this verse differently. This verse is a continuation of the prior verses subject matter. Moshe is stressing that the Jews must bear witness to the Torah by guarding and observing (לשמור ולעשות) all the words of the Torah. The concept of "לעשות" is to be involved (learning) in the Torah. The concept of "לשמור" is to not engage in Torah learning in improper places (like places of filth). When one refrains from learning in such places it is not a time of emptiness, but a fulfillment of the Torah, which is your life. Thus, the guarding at such a time when one refrains from learning Torah in a filthy place is not a wasted time, but a fulfillment of engaging in Torah.
Ben Yehoyada: In the sefer “Osios (letters) of Rabbi Akiva” it mentions that the letter Heh "ה" is the name of HaShem. Why? This letter is tahor more than all the other letters. Normally when a person speaks the formation of the letters involve different parts of the body (lips, tongue, teeth, throat, nose). These body parts are exposed to tumah (physically through the spit or spiritually through the expressions used). However, the letter Heh none of the body parts are used to express this letter since it is only a breath, and remains tahor. Therefore, the Torah could have said “with this (זה) one lengthens his days.” However, the Torah adds a Heh (הזה) as if to say “if the Torah is to you like this letter Heh, that you engage in the Torah constantly and remove oneself from unclean places that would prevent learning, then one merits to the reward of lengthening of days.
Rabbi Elazar Min Shach delivered a eulogy at the funeral of the Mashgiach of the Yeshiva, Rabbi Yechezkel Levenshtein. In his remarks, HaRav Shach mentioned that he never saw anyone who was as great a servant of G-d as was the Mashgiach. Afterwards, Rabbi Chaim Berman approached the Rosh HaYeshiva and wondered, for HaRav Shach had the privilege of seeing many of the outstanding Torah scholars and luminaries of pre-war Europe, including the Chafetz Chaim. How could he have said that he never had met anyone who was as outstanding in his service of G-d as HaRav Levenshtein, when he had seen and observed so many of the leaders of European Jewry?
HaRav Shach responded and explained, “What I said was accurate. Every person who serves G-d with distinction has his own style and character. HaRav Levenshtein approached his mission as a total servant. If he did not personally feel comfortable with a particular situation, but the mitzvah called for it to be done, he did it with devotion. If he wanted to do something, but it was not needed for his service of G-d, he avoided it. He saw himself not as an independent entity, but rather as a servant who was always available to serve his Master. This is the nature of the service of G-d that we must all emulate!”
