I

When[1] ten people sit and occupy themselves with Torah study, the Divine Presence rests among them, as it is said,[2] "G-d stands in the assembly of the L-rd." [The word "assembly" indicates a minimum of ten (Rashi).] From where do we learn that the same is true even of five? For it is said:[3] "He has founded His band on the earth." [The word "band" refers to a group of five (Rashi, Rambam, Rabbeinu Yonah).] From where do we learn that the same is true even of three? For it is said:[4] "Amidst the judges, He renders judgment." [A court comprises three judges (Rashi).] From where do we learn that the same is true even of two? For it is said:[5] "Then the G-d-fearing conversed with each other and G-d hearkened and heard." And from where do we learn that the same is true even of one? For it is said:[6] "In every place where I will have My Name mentioned [i.e., that I will inspire your heart with the wisdom to mention My name (Rashi)], I will come [there] to you [the singular form is used] and bless you."

Thus, even one individual who sits and occupies himself with Torah, draws down G-dliness. Nevertheless, there is a difference between the Torah study of a single individual and that of a group.[7] A group draws down a higher level [of Divine light].

We see a parallel in the realm of prayer. Our Sages teach:[8] "The prayer of the community will never be despised, as is implied by the verse:[9] 'The mighty G-d will not despise.' " This is because, through their prayers, the community draw down the Thirteen Attributes of Mercy. Similarly, the Torah study of the community draws down the revelation of a higher light than does the study of an individual.

[The correlation between prayer and study is emphasized by the interrelation of the Thirteen Attributes of Mercy which are elicited by communal prayer, and] the thirteen principles of Biblical interpretation enumerated by Rabbi Yishmael: kal vachomer, gezeirah shavah, and so on.[10]

These thirteen principles are mediums for the revelation of the light of Torah; i.e., each of these thirteen principles reflects a new approach to study. For example, the first of these principles, the kal vachomer [a conclusion drawn from a minor premise to a major one], reveals a new concept in the Torah. Similarly, all these principles are sources of Torah, revealing new dimensions of Torah; i.e., each principle reveals the light of Torah openly and in a more specific manner.

This is because these thirteen principles of Biblical exegesis correspond to the Thirteen Attributes of Mercy.[11] This was emphasized by the Maggid of Mezritch in his interpretation [of the prayers of Moshe Rabbeinu on behalf of his stricken sister, Miriam]. When Moshe Rabbeinu evoked the first of the Thirteen Attributes of Mercy, the Divine Name k-t, praying,[12] "Please G-d, heal her," G-d responded with a kal vachomer. As the verse relates:[13] "And G-d said to Moshe: ['Had her father spat in her face,] would she not be embarrassed for seven days?...' " For, as our Sages (Bava Kama 25a) comment, [the conclusion drawn from shame inflicted by a father, to shame caused by G-d] is a kal vachomer.

Thus, just as the Thirteen Attributes of Mercy draw down the thirteen principles of exegesis - as in the example quoted above, the attribute k-t drew down the principle of kal vachomer - conversely, through the thirteen principles of Biblical exegesis as a whole, we draw down the revelation of the Thirteen Attributes of Mercy.

[This interrelation is also emphasized by two different interpretations] of the phrase,[14] "the shepherd among the roses." [Noting that the Hebrew for "roses," Shoshanim, shares the same letters as SheShonim, "those who study,"] our Sages comment:[15] "Do not read 'among the roses,' read '[among] those who study [Torah law]."

The Zohar (Introduction), [however, interprets the same phrase as a reference to the Thirteen Attributes of Mercy]: "What does the rose represent? - The congregation of Israel. Just as a rose has thirteen petals, so, too, the congregation of Israel has Thirteen Attributes of Mercy which surround it on all sides."

Thus, [this also points out that] the Thirteen Attributes of Mercy are drawn down to this world through the study of Torah.

II

Students of Torah in general, and in particular, teachers of Torah, are referred to as[16] "guardians of the city," [indicating that the protective influence which stems] from the Thirteen Attributes of Mercy drawn down by Torah study is essentially dependent on public Torah study. This concept can also be explained through a comparison to prayer. Prayer is a process of elevation initiated from below; i.e., an arousal from below which awakens an arousal from above, the nature of the arousal from above [being determined by and therefore] corresponding to the arousal from below. Communal prayer, [however, defies this principle]. Through its prayer, the community draws down a higher level of arousal from above, which is of a different nature than the elevation of Mann (divine service initiated from below[17]) which they generated. Communal prayer is thus superior in that the arousal from above does not correspond to the arousal generated from below.

[The arousal from above always surpasses the arousal from below. In regard to the prayer of an individual, however, there is a direct and proportionate correspondence between the two. In regard to communal prayer, by contrast, the arousal from above utterly surpasses the arousal from below.]

On this basis, we can understand our Sages' interpretation of the verse quoted above: "The mighty G-d will not despise." [How is it possible to promise that G-d will never despise a prayer?] Indeed, were the arousal from above to be dependent on the arousal from below, it would be impossible to make such a promise. It is possible that the elevation of Mann would evoke such a response. Since, as explained above, in regard to communal prayer, the arousal from above does not correspond to the arousal from below because communal prayer is superior to individual prayer, [it is possible to promise that G-d will not despise it.]

[We find a parallel concept to this] regarding private prayers during the Ten Days of Repentance. As our Sages state:[18] "When is it possible for an individual [to attain superior heights of Divine perception]? - During the ten days from Rosh HaShanah to Yom Kippur," when he draws down the Thirteen Attributes of Mercy, as is generally accomplished through communal prayer. At this time, [the influence he arouses] does not correspond to the nature of his service. Therefore, this occurs [only] during the Ten Days of Repentance, which is "a time of Divine gratification." Similarly, throughout the year, communal prayer draws down the Thirteen Attributes of Mercy, bringing about a response from above which outshines man's devout initiatives.

Similar concepts apply regarding Torah study. In general, Torah study involves a drawing down of Divine influence from above. Nevertheless, this can only come about through an arousal from below. The Torah is a revelation from above only insofar as the influence drawn down does not correspond to the arousal from below. "Revelation from above" is thus not an adequate description, for Torah study requires work and exertion.

[This toil and exertion does not refer to one's efforts in study alone, but also to one's struggle for personal refinement.] This is alluded to in our Sages' statement:[19] "Whoever claims, 'There is nothing for me other than Torah,' does not even possess Torah." Rather, [together with Torah study,] one must also serve G-d through prayer.[20]

Apart from the labor and effort that are necessary for Torah study in its own right - as implied by our Sages' statement,[21] "You labored and you found," for the development of an intellectual concept requires work - one thereby changes one's habits. This is implied by the teaching of our Sages,[22] "There is no comparison between one who reviews his studies one hundred times and one who does so one hundred and one times." [Indeed, the additional review, beyond one's usual habit, entitles him] to be called "one who serves G-d."

The very first stage of service is to change one's habits.[23] For this reason, G-d's first statement to Avraham was:[24] "Go out from your land, your birthplace, and your father's home"; i.e., he was to depart from his material concerns and his habits. This is meant by "your birthplace" - his natural emotional traits. "Your father's house" refers to intellect, but more particularly, to the conceptions acquired through man's understanding, the approach to life which is called "a worldly perspective."

For example, this "worldly perspective" often distorts one's understanding of what is attractive and what is repulsive, referring to a repulsive quality as attractive and calling this, "manners." The reason for this behavior is that one accepts certain qualities which are not genuine, but rather superficial, intended only to impress another. Conversely, there are times when one labels something which is truly attractive as repulsive.

[This anomaly] stems from the fact that one follows his habits and natural tendencies which are physically and materially oriented. Therefore, the first step in a man's spiritual development is to shed these tendencies. It is through this that one becomes [a fit] receptor for the influence and revelation brought about by the Torah.

III

The concept can be explained as follows:[25] "The Holy One, blessed be He, desired to have a dwelling in the lower worlds." The Sages saw a hint to this in the verse,[26] "His thighs are pillars of marble based on sockets of fine gold."

"The word 'his thighs' [uheua in Hebrew] refers to this world which G-d desired [eeu,ab in Hebrew] to create. 'Pillars of marble' indicates that [the world] was created in six days [for the Hebrew aa means both 'marble' and 'six']. 'Based on sockets of gold' refers to the portions of the Torah."[27]

On the verse,[28] "In the beginning G-d created...," our Sages note that the word ,hatrc ("in the beginning") comprises two elements - ,hatr c, implying "two firsts"; i.e., for the sake of two entities referred to as "first", the Jews and the Torah, G-d created the world.[29] This indicates that the ultimate intent of the creation of the world is that the Jews should study the Torah in the form in which it was given in this world. This fulfills [G-d's] intention in creating [all] the worlds, [i.e., the higher spiritual realms as well as this material world].

It is written,[30] "Torah is light." This implies that when all the aspects of existence are conducted according to the Torah, then the world will be maintained. Thus, our Sages declared,[31] "The Holy One, blessed be He, made a condition with all the works of Creation: If Israel accepts the Torah, you will continue to exist; if not, I shall return you all to nothingness and void.' "

Fulfilling the Torah means that the mitzvos are observed as prescribed by the Torah. The Hebrew vumn ["commandment"] is related to the word t,uum, meaning "connection". [On a very basic level,] giving a command establishes a connection between the commander and the people who receive the commands. On the material plane, we see that a command is only relevant between people who share a connection, e.g., a father commands a son, or a master, his servant. Furthermore, the fulfillment of a command in general, and in particular, the commitment to fulfill it in a precise manner, indicates the depth of the connection shared by the one receiving the command with the commander.

[To illustrate:] The way the commands of a master are fulfilled differs in several respects from the way the commands of a father are fulfilled. Sons possess an essential quality lacking in servants. Conversely, there is a superiority in the acceptance of the yoke [of servitude], which servants possess over sons. Both [sons and servants] share a common factor: It is through the fulfillment of a command that they, the recipients of the commands, establish their connection and bond with the commander.

[In a spiritual sense,] it is the fulfillment of the commandments which brings pleasure to the Creator. As our Sages teach,[32] "I derive satisfaction from the fact that I made a statement and My will was fulfilled."

The mitzvos represent G-d's will. Consequently, the primary element of service is that they be fulfilled with kabbalas ol, ["acceptance of the yoke of the Kingdom of Heaven"]. The fulfillment of G-d's will, i.e., the mitzvos, should not be motivated by an intellectual rationale, but rather by the realization that G-d's wisdom and His will decreed and commanded us [to fulfill them in a particular manner].

[From this perspective,] there is no difference between the different mitzvos. There are some mitzvos which mortal intellect accepts, e.g., honoring one's parents, charity, and the prohibitions against theft and robbery. There are other mitzvos, e.g., Pesach[33] and tzitzis,[34] which are defined as chukim, (mitzvos which transcend the intellect). [These differences only reflect one level and,] in essence, there is no difference whatsoever between mitzvos. Even those mitzvos that can be grasped intellectually ought to be fulfilled only because they are G-d's will.

The proper fulfillment of mitzvos depends on the study of Torah. On the most basic level, it is necessary to study in order to know how to fulfill the mitzvos. Indeed, we find a number of G-d-fearing individuals who lack basic knowledge: e.g., when it is permitted to interrupt one's prayers to respond Amen and Amen, yehei shmei rabbah; the laws of washing one's hands; and the careful observance of the Shabbos laws. These people ought to study in order to know how to fulfill the mitzvos according to the Torah.

Beyond this dimension, Torah study - and, in particular, communal Torah study - reveals a sublime light from above which arouses one to change his nature and habits, becoming a different person, and acquiring positive character traits.

IV

A person should meditate and realize that the ultimate purpose underlying the descent of his soul into his body is that he fulfill mitzvos and study Torah in this material world, [demonstrating that] this descent is for the sake of an eventual ascent. Through his spiritual labors in refining his animal soul and overcoming all hindrances and obstacles, his G-dly soul ascends, level beyond level. [He must also realize] that everything is dependent on himself.

When a person concentrates on these ideas, he will be motivated to approach the service of G-d and to establish fixed times for Torah study, [so that he can learn] how to fulfill G-d's mitzvos with inner vitality. He will also carry out his resolve in actual practice.

When he does so, [he will benefit from] "the light of Torah," i.e., Divine light will illuminate all his affairs. [This is a reflection of the dimension of Torah which is a revelation] from above, but is brought about through his own service. In this as well, communal Torah study is superior to individual study, for communal study draws down a more elevated light.

This can be understood by a comparison to prayer. Even in regard to prayer, in which the worshiper elevates himself from below, there is a difference between the prayers of the individual and those of the community, as explained above. Throughout the entire year, the influence drawn down by communal prayer is of an entirely different [and superior] nature to the arousal from below. Surely, this difference applies likewise to Torah study, in which influence is drawn down from above. [Communal study is thus superior,] for it grants power to draw down Divine influence.

This concept can be explained by comparing prayer (tefillah) and blessing (berachah). Each and every individual has the potential to pray. In contrast, blessings can only be given by one who has the power to bless; for example, Avraham, of whom it is said,[35] "And you shall be a blessing." Rashi interprets this to mean: "The blessings are given over to your hand. Previously, they were in My hand and I blessed Adam and Noach. Now, they are in your hand and you may bless whomever you desire."

Similarly, a Kohen conveys blessings because the Kohanim were given the power to do so.

The difference between the two can be explained as follows: Prayer represents a dynamic of elevation from a lower level; i.e., the person stands below the influence which he seeks, prays for it, and begs to draw it down. This is implicit in the typical expression of request, "May it be Your will..." (Yehi ratzon...). [I.e., it is necessary that a new Divine Will come into existence to fulfill the person's request.] Such a request may be made by anyone.

In contrast, in regard to blessing, a drawing down of influence from above, the one giving the blessing must be above the influence. Otherwise, it would be impossible for him to draw it down. Thus, the Kohanim declare,[36] "May G-d bless you and protect you," thereby (in the words of the Sages)[37] "blessing one with children and wealth," with the intention that the children be raised with the proper direction in the study of Torah and the fear of G-d, and "protecting one from negative forces." The Priestly Blessing continues: "May G-d cause His countenance to shine upon you...." All this is recited as a command and a decree, [obligating G-d, as it were, to bestow these blessings,] because this is the nature of blessing, to draw down influence from above. Since the Kohanim were granted this potential from above, they have the power to draw down this influence.

A comparable potential [for a Jew to draw down G-dly light through Torah study] was granted at the time of the Giving of the Torah through the statement,[38] "And G-d spoke all these words, saying." [In the Torah, the word] "saying", leimor, [generally implies that a command should be conveyed to another individual. In this instance, however,] that was not necessary, for the entire Jewish people heard the Torah as given by G-d. Thus, [in this instance,] the Divine directive "leimor" grants each and every Jew of future generations the potential to draw down G-dliness through his Torah study.

[To emphasize every individual's ability to acquire the Torah,] the Torah was given in the desert.[39] [Our Sages explain, just as the desert is ownerless,] so, too, the crown of Torah was left free for every individual to acquire. Thus, every Jew has the potential to draw down the revelation of G-dliness when he studies Torah with the intent of fulfilling it, except that the community has been given greater potential than an individual.

This, then, is the meaning of the teaching: "When ten people sit and occupy themselves with Torah, the Divine Presence rests among them. (This is a reference to communal Torah study.)... From where do we learn that the same is true even of one? For it is said, 'In every place where I will have My Name mentioned, I will... bless you.' " [Although any study of the Torah draws down G-dly influence, communal study is more effective; hence the various levels mentioned in the mishnah.]

Of primary importance is studying Torah with a colleague. This is an act of spiritual tzedakah, which makes one's own mind and heart one thousand times more refined,[40] and arouses the Source of all blessings. This takes place because the thirteen principles of Biblical exegesis draw down the Thirteen Attributes of Divine Mercy and elicit blessings on the material plane - with visible and revealed good, in regard to one's children, health and livelihood. And may they all be granted in abundance.

   

Notes:

1. (Back to text) [Avos 3:6.]

2. (Back to text) [Tehillim 82:1.]

3. (Back to text) [Amos 9:6.]

4. (Back to text) [Tehillim, loc. cit.]

5. (Back to text) [Malachi 3:16.]

6. (Back to text) [Shmos 20:21.]

7. (Back to text) See also Berachos 6a, and the commentaries on the above-quoted mishnah from Avos.

8. (Back to text) [Berachos 8a.]

9. (Back to text) [Iyov 36:5.]

10. (Back to text) [Sifra, Introduction. In the above text, the phrase introducing the list ends with the word "Nidreshes"] The commentary of Rashbam (on Bava Basra 111a, "Midin"), and likewise the author of Kerisos adds the word ivc, but this is not our version of the text [See Siddur Tehillat HaShem, p. 25.].

11. (Back to text) See conclusion of the second maamar entitled Ani LeDodi in Likkutei Torah, Parshas Re'eh.

12. (Back to text) [Bamidbar 12:13.]

13. (Back to text) [Loc. cit., v. 14].

14. (Back to text) [Shir HaShirim 6:3.]

15. (Back to text) [Cf. Shabbos 30b.]

16. (Back to text) Yerushalmi, Chagigah 1:7; beginning of Eichah Rabbah.

17. (Back to text) [In the Kabbalistic metaphor describing the dynamic of love between G-d and His people, the "elevation of mayin nukvin" (whose acronym is Mann) signifies an initiative taken by the "feminine" (or recipient) element; hence, a step in divine service initiated by the Jewish people.]

18. (Back to text) [Yevamos 49b.]

19. (Back to text) Ibid. 109b.

20. (Back to text) "[The context of the above teaching underscores the intention of our Sages] - that one must combine Torah study with kindly deeds. These 'deeds' (gemilus chassadim) must surely be understood simply and literally, for 'the ultimate end of wisdom is teshuvah and good deeds' (Berachos 17a); moreover: 'It would have been preferable for a person who studies Torah, but does not apply it, never to have been born' (cf. Tanchuma on Parshas Eikev, sec. 6). Nevertheless, concentration during prayer is also considered an 'act of kindness' (cf. Rashi on Shabbos 127b)." (See end of sec. 3 of the explanation in Likkutei Torah of the maamar beginning Velo Tashbis.)

    Significantly, the conclusion of the statement of the Sages on "Torah and gemilus chassadim" does not appear in the above-quoted Talmudic text. This could be explained in the light of the following exposition, in sec. 3 of the maamar beginning Ki Tishma BeKol, in Likkutei Torah: "Our Sages taught that 'it would have been preferable....' This simply means that one should engage both in Torah study and in the practice of good deeds, and in fact in the practice of the mitzvos at large." Cf. also Yevamos 105a and Tanya - Iggeres HaKodesh, Epistle 5.

21. (Back to text) [Cf. Megillah 6b.]

22. (Back to text) [Chagigah 9b.]

23. (Back to text) See at length in the maamar beginning Lech Lecha, 5702.

24. (Back to text) [Bereishis 12:1.]

25. (Back to text) [Cf. Tanchuma, Parshas Bechukosai, sec. 3.]

26. (Back to text) [Shir HaShirim 5:15.]

27. (Back to text) Cf. Midrash Rabbah, ad loc.

28. (Back to text) [Bereishis 1:1.]

29. (Back to text) [Bereishis Rabbah 1:6 and Vayikra Rabbah 36:4.]

30. (Back to text) [Mishlei 6:23.]

31. (Back to text) [Shabbos 88a.]

32. (Back to text) Sifri, Bamidbar 28:8; and see also 15:7.

33. (Back to text) Shmos 13:10. The definition of Pesach as a chok follows the view of Rabbi Akiva (and, in Mechilta deRashbi, of Rabbi Eliezer).

34. (Back to text) The definition of tzitzis as a chok can be understood in the light of the analysis by the Maharsha (on Yoma 67b) of the rule enunciated by the Sages (cf. Chullin 109b): "Whatever the Torah forbade in one situation and permitted in another is considered to be a chok." The Maharsha here cites the seeming anomaly of shaatnez in tzitzis.

35. (Back to text) [Bereishis 12:2; see Rashi, ad loc.]

36. (Back to text) [Bamidbar 6:24.]

37. (Back to text) [Midrash Rabbah and Sifri, ad loc.]

38. (Back to text) [Bamidbar 20:1.]

39. (Back to text) [Bamidbar Rabbah 19:15.]

40. (Back to text) Cf. the maamar beginning HaShamayim Kis'i in Torah Or; the concept is explained in Likkutei Torah LeGimmel Parshiyos (Toras Shmuel, Shaar Alef).