Based on the explanation, since the Torah is likened to a great treasure, when learning it, one should feel a love for the Torah at least as one who collects diamonds. As the verse (Proverbs 3:15) cited by the Ruach Chaim on the Torah states, "She is more precious than pearls."

Indeed, there is a deeper significance in the love for the Torah. We need to scrutinize the language of the Sages when they said: 'They did not fulfill "they shall go out with great wealth" in them,' which seems more fitting to say 'they did not fulfill for them.' One can explain this based on what the Shiach Yitzchak wrote (sermon for Parshat Terumah, page 23) in the name of the Gra, on the Midrash (Yalkut Shimoni, hint 413): "When Israel received the Torah, the nations of the world were envious and said, what did these see to be closer than all the nations? The Holy One, blessed be He, closed their mouths and said to them, bring Me your genealogical records." He questioned, what is the connection of genealogy to the giving of the Torah, as the Torah was given even to the least of the least?

The Gra explained that the souls of Israel are hewn from the root of "the spirit of God was hovering" (Genesis 1:2), which is the source of the life force to the soul, and therefore the Torah is obligated to them from their very essence and the source of their souls. And from this, the Shiach Yitzchak concluded that Israel cleaves to God through the Torah, and there is no greater love than this.

Indeed, the author of Nefesh HaChaim holds that the learning is not intended for the sake of cleaving, but for the love of the Torah itself. And this is his language (Gate 4, Chapter 3), but the truth is that the matter of "for its own sake" means for the sake of the Torah. The matter, as explained by the Rosh z"l on the saying of Rabbi Eliezer ben Rabbi Tzadok (Nedarim 62a), "Do things for the sake of their Maker and speak of them for their own sake." And this is his language, "Do things for the sake of their Maker" – for the sake of the Holy One, blessed be He, who made everything for His sake. "And speak of them for their own sake" – all your speech and discussion in words of Torah should be for the sake of the Torah, such as to know, understand, and add wisdom and debate, and not to quarrel and boast, end quote. He carefully explained the change in the language of Rabbi Eliezer ben Rabbi Tzadok, that in action he said 'for the sake of their Maker.' And in speech he said 'for their own sake.' Therefore, regarding action, he explained for the sake of the Holy One, blessed be He, who made everything for His sake, and regarding learning, he explained for the sake of the Torah, etc.

And his intention z"l is clear, that is, the performance of the mitzvah certainly needs to be for the mitzvah in the best way, with cleaving and the purest thought according to his intellect and understanding, to glorify the Upper One to cause rectifications in the worlds and upper forces and orders, this is 'for the sake of their Maker,' because "The Lord has made everything for His sake" (Proverbs 16:4), and the Sages said (Yalkut Shimoni there, hint 953), 'for His praise.' And even though certainly in the mitzvot, the main thing that is essential is the actual performance, and the extra intention and purity of thought does not hold back at all, as explained earlier at the end of Gate 1, with God's help, nevertheless, the sanctity and purity of his thought joins the main action in practice, to arouse and cause greater rectifications in the worlds, more than if the mitzvah were done without cleaving and purity of thought. But regarding the person's conduct while engaging in the Torah laws and their details, he said: 'And speak of them,' meaning, the speech in the matters of mitzvot and their laws, should be 'for their own sake,' meaning, for the sake of the words of the Torah, that is, to know, understand, and add wisdom and debate.

And Rashi z"l had a different version there, 'And speak of them for the sake of heaven.' Therefore, he explained, that all your intention should be for the sake of heaven. However, the matter and explanation of 'for its own sake' that the Sages said in every place, certainly even Rashi z"l would explain as the Rosh z"l here according to his version. And also Rashi z"l here, his intention is not cleaving, but that it comes to exclude that his learning should not be for the sake of quarrel and boast, as the Rosh z"l wrote, as proven from the conclusion of the words of Rabbi Eliezer ben Rabbi Tzadok: 'Do not make them a crown to boast with, etc.'

And this is what the Talmud concludes (Bava Batra 134a) regarding Rabbi Yochanan ben Zakkai, who did not leave, etc., to fulfill what is said (Proverbs 8:21), "That I may cause those that love me to inherit substance, etc." The matter is explained there in that entire chapter, that it is the holy Torah itself speaking, which sings forth outside. That it has the power to cause inheritance and give a good reward to all who meditate and engage in it out of a love for it itself. That is, to add wisdom and debate in it. And this is my lovers, end of the words of Nefesh HaChaim.

In any case, even Nefesh HaChaim holds that it is a mitzvah in the best way to learn with cleaving and purity of thought, but the main mitzvah of learning Torah is out of love for it itself, learning and debating out of love for the words of the Talmud Torah.