"It was taught in the Academy of Elijah, 'Whoever studies halachot (laws) is assured of a share in Olam Haba - the World to Come.”'
At the conclusion of Tractate Niddah the text reads, "Whoever studies halachot daily”. Rabbi Shneur Zaman of Liadi (1745 – 1813) defines halachot as "clearly adjudicated laws of practical application." This refers to clear and definitive rulings that are of practical relevance.
This is actually explained by Rashi (1040 – 1105) in connection with a eulogy for someone who used to “study halachot.”
Rabbi Moshe Ben Maimon, 1138-1204, known as Rambam and/or Maimonides is one of the world’s greatest philosophers and codifier of Jewish law. Rabbi Moshe was also a physician to the court of the Saladin, and was requested to attend the needs of Richard the crusader.
The following, are the actual words of this great man, healer of the soul, from his magnum opus Mishneh Torah / The strong Hand. Guidance to live a purposeful virtuous life. These words are eternally valid since they are drawn from the eternal infinite wisdom of the Torah.
Drunkenness or Joy in serving G-d.
When a person eats, drinks, and celebrates on a festival, he should not let himself become overly drawn to drinking wine, mirth, and levity, saying, "whoever indulges in these activities more is increasing [his observance of] the mitzvah (commandment) of rejoicing." For drunkenness, profuse mirth, and levity are not rejoicing; they are frivolity and foolishness.
And we were not commanded to indulge in frivolity or foolishness, but rather in rejoicing that involves the service of the Creator of all existence. Thus, [Deuteronomy 28:47] states, "Because you did not serve G-d, Your Lord, with happiness and a glad heart with an abundance of prosperity." This teaches us that service [of G-d] involves joy. And it is impossible to serve G-d while in the midst of levity, frivolity, or drunkenness.
Shevitat Yom Tov - Chapter Six Hal. 20
Song including the name of G-d is – “Service (serving - worshiping) to G-d”.
Their service was to guard the Temple. Among [the Levities], there were gate-keepers who would open the gates of the Temple and close its doors. And there were singers who would accompany the sacrifices with song each day. [The latter concept is derived from the exegesis of Deuteronomy 18:7]: "And he shall serve in the name of G-d, his Lord, as all of his Levite brethren." Which service involves [invoking] the name of G-d? I would say: song.
When were songs recited? At the time all the communal burnt offerings, the peace offerings brought on Shavuous, and the wine libations were brought. Song was not recited over the freewill burnt offerings that the community would bring for "the dessert of the altar," nor on the wine libations that are brought independently.
Klei Hamikdash - Chapter 3 Hal. 2
Even the High Priest – must always act above suspicion.
When the person entered (the room to donate) to set aside the funds, he should not enter wearing a garment in which he could hide money, nor wearing shoes or sandals, nor wearing tefillin or an amulet, lest the people suspect that he hid funds from the chamber underneath them when he set aside the funds. And they would talk to him [continuously] from the time he entered until the time he departed, so that he could not place [a coin] in his mouth.
Even though all these safeguards were taken, a poor person or someone who craved money should not [be appointed to] set aside these funds. [In this way,] the matter will not arouse suspicion, thus [fulfilling the advice of Numbers 32:22]: "You shall be blameless before G-d and before Israel."
Shekalim - Chapter Two Hal. 10
The value of commandments is ONLY because of who is the commander.
When a person covers the blood (of a wild animal or fowl slaughtered), he should not cover it with his feet, but instead with his hands, a knife, or a utensil, so that he will not treat it with disdain and regard the mitzvoth with scorn. For the (act of the) mitzvoth (commandments) in and of themselves are not worthy of honor. Instead, [the honor is] due He, blessed be He, who commanded us to observe them and [thus] saved us from groping in darkness and thus granted us a lamp to straighten crooked paths and a light to illumine the upright ways. And so [Psalms 119:105] states: "Your words are a lamp to my feet and a light for my ways."
Shechitah - Chapter 14 Hal. 16
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