In view of the paramount importance of ma'aseh hamitzvot (the actual deed or action of the mitzvot), the Maggid stresses the significance of studying Halachah in particular: "The yetzer hara (inclination to evil) does not seek to entice man to refrain from learning altogether, for man would not normally agree to this.

Rather, the yetzer hara entices him not to study those subjects which will inspire yirat Shamayim (fear and awe of G‑d), such as Mussar (ethical works), or Shulchan Aruch (Code of Jewish Law) from which one gains clear knowledge of the laws!"

This is not to say that one should study only practical Halachah and inspirational literature like Mussar. Nor, for that matter, does it mean that one should concentrate on pnimiyut haTorah (the esoteric, inner meanings as distinguished from peshat, the exoteric, outer or plain meaning of the Torah). Peshat is no less than the very key necessary to enter and attain the inner part.

In fact, the `Oral Torah' (Talmud; the Rabbinic tradition explicating the `Written Torah') is referred to as kishutei kalah (bridal ornaments). This means that the Rabbinic analysis and discussions, in which each one expresses his insight and opinion, is analogous to each one saying, `this or that way is a nicer ornament, this or that way is more fitting and beautiful.'

The Maggid offers the following parable:

A king was lost. He wandered about like an ordinary peasant in shabby clothes, and no one recognized him. When his faithful subjects finally did find and recognize him, they decided to make for him beautiful new garments. Then they started to argue among themselves: one says, `This will be more fitting and beautiful,' while another claims, `No, this will be more fitting and beautiful.' The king is greatly delighted by these arguments, even by suggestions that are altogether inappropriate, because his subjects sincerely seek to enhance his honor and glory.

In that sense, then, pilpul, the Oral Torah, is referred to as the `bridal adornments.' For G‑d takes delight, as it were, even from one who may arrive at a mistaken conclusion, insofar that he seeks to enhance His blessed honor.

The Heavenly interrogation (after man leaves this world), "Did you conduct your business in good faith? Did you set aside times for the study of Torah?," the Maggid interprets as follows: "When you conducted your business, did you do so in good faith, that is, did you think of G‑d at all times, every moment, without separating your thoughts from His blessed Being? If you reply, `But there is a yetzer hara!,' then you are asked: Did you set aside times for the study of Torah, for `I have created the yetzer hara, but I have also created the Torah as an antidote to it.

The Maggid elaborates on the antidotal quality of the Torah:

It is written, "All that are thirsty go to the water," that is, go to the Torah which is referred to as water. Elsewhere, though, it is written, "My word is like fire!." There are, however, two forms of yetzer hara: one inflames man to commit sin, while the other cools man and casts upon him a sluggishness not to fulfill the commandments.

Thus it is said, "I have created the yetzer hara, but I have also created the Torah as an antidote to it": with regards to the yetzer hara which inflames it is said, "All that are thirsty go to the water;" and with regards to the yetzer hara that cools and generates coldness it is said, "My word is like fire."

When at times man's heart becomes `coarse' (lit., `material,' that is, insensitive to spirituality), the way to correct this is by attaching oneself to Torah, and thereby one will slay his evil inclination. Likewise, when contrite for having gone astray and committing sins, the study of Torah will rectify man's perverted actions.

The study of Torah is so important in the teachings of the Maggid as an objective act and duty on its own, that he counts the failure to study among the most serious roots of evil. He refers to the Mishnah which enumerates the four principal categories of culpable harm on the physical level, and reads these as signifying also the four principal categories of culpable harm on the spiritual level.

Thus he interprets the second one "bor": the term bor means a pit, but it means also emptiness, waste, signifying a neglected and uncultivated field that was not plowed or sown. In its inner sense, then, this refers to one who failed to study Torah.

Rather than fasting and mortifying oneself, one should use the energy expended thereon for the study of Torah with all one's might and devotion, and thus one will ascend on the ladder of spirituality.

Intense study of Torah, to the point of discovering new insights (chidushei Torah) in Talmud and Halachah, purifies man for the service of G‑d. Moreover, as G‑d and the Torah are essentially one, by binding oneself to the letters of Torah one is able to transcend the temporal.