009 —מאמרים מלוקט חלק ד - ט"ו תמוז, ה'תשמ"ב

B"H, 15 Tammuz, 5742.

Asarah SheYoshvin VeOskin BaTorah Shechinah Sheruyah Beinehem.

Our Sages teach^[1] that "Asarah SheYoshvin VeOskin BaTorah Shechinah Sheruyah Beinehem" ("Ten who sit and engage in Torah, the Shechinah dwells among them"). The Frierdiker Rebbe, the Baal HaGeulah, explains in his maamar for the first Yud-Beis Tammuz celebration (5688) that although even one who studies Torah draws down a revelation of G‑dliness—as the Mishnah continues, "and from where do we know even five, even three, even two, even one"—nevertheless, the revelation brought about by communal Torah study is on a much loftier level. Just as regarding prayer, our Sages^[2] say that the prayer of the many is never rejected, because it draws down the Thirteen Attributes of Mercy from beyond the chain of creation, and even more so^[3], the revelation from communal prayer is not commensurate with the awakening from below (even not commensurate with the communal awakening). So too with Torah: communal Torah study draws down the Thirteen Attributes of Mercy from beyond the chain of creation. [Although the revelation of the Thirteen Attributes of Mercy through Torah study is due to the unique quality of Torah itself—the Thirteen Principles by which the Torah is expounded correspond to the Thirteen Attributes of Mercy—so even an individual studying Torah draws down these attributes, nevertheless, the main revelation is through communal Torah study, meaning that the level of the Thirteen Attributes of Mercy drawn down through communal Torah study is much higher.] Furthermore, the revelation through communal Torah study is not commensurate with the learning of the group.

2) It can be said that the analogy between Torah and prayer is also hinted at in the Mishnah's wording, "and from where do we know even one?" as it says^[4]: "Bechol HaMakom Asher Azkir Es Shemi Avo Eilecha Uveirachticha" ("In every place where I cause My Name to be mentioned, I will come to you and bless you")—'Bechol HaMakom' refers to the Beis HaMikdash [the place where the Shechinah comes, 'Avo Eilecha'], where permission was given to mention the explicit Name^[5]. The Beis HaMikdash is associated with the pillar of service—korbanos^[6] and prayer^[7]. [Additionally, the priestly blessing, in which the explicit Name was mentioned in the Beis HaMikdash^[5], was recited after the daily morning offering^[8] (the beginning of all offerings), and even now the Sages established Birchas Kohanim in the prayer service^[9], specifically in the blessing of Avodah^[10].] The Mishnah brings this verse ("Bechol HaMakom…") regarding the Shechinah's presence through Torah study, implying that Torah and prayer are especially connected in this matter.

Furthermore, the explanation that "Bechol HaMakom Asher Azkir Es Shemi" refers to the Beis HaMikdash, where the explicit Name may be mentioned, is the simple meaning of the verse^[11] (Torah Shebiksav), while the interpretation that "Azkires Shemi" refers to Torah study is based on the Sages' exposition (Torah Shebaal Peh). And as is known^[12], all matters of Torah Shebaal Peh are rooted in Torah Shebiksav. Thus, the fact that even one who studies Torah merits the Shechinah's presence is derived from the verse about the Beis HaMikdash, which is associated with the pillar of service. This is because the main aspect of the Shechinah's presence in the manner of "Avo Eilecha"—the drawing down of the Infinite Light beyond the chain of creation ("Avo," I Myself)—is through the pillar of service, the elevation from below upward. As explained in Tanya^[13], the reason that through prayer the Infinite Light beyond the chain of creation is drawn down [which brings about changes in creation, such as healing the sick and blessing the years] is due to the great virtue of the elevation of mayin nukvin (feminine waters). Through prayer, this revelation is then drawn into Torah as well.

According to what is stated in the Baal HaGeulah's maamar (cited above, section 1), that the drawing down of the Thirteen Attributes of Mercy beyond the chain of creation through prayer and Torah is primarily through communal prayer^[14] and communal Torah study, and that the revelation through communal prayer and Torah study is not commensurate with the awakening from below (of the many), it is understood that the above point—that the revelation beyond the chain of creation in Torah comes through prayer—is even more emphasized in the revelation through the many. As explained earlier (in the Yud-Gimmel Tammuz maamar^[15]), the reason that the revelation not commensurate with the elevation through communal Torah study is learned (in the Baal HaGeulah's maamar) from the revelation through communal prayer^[16] is because the main source of this concept is in prayer, and through it, it is then drawn into Torah.

3) Although the advantage of the elevation of mayin nukvin exists seemingly in Torah as well, as explained in the Baal HaGeulah's maamar^[17] that Torah also requires effort and toil, nevertheless, the main aspect of drawing down beyond the chain of creation is specifically through the elevation of mayin nukvin in prayer^[18]. The point is that the advantage of man's service (the elevation of mayin nukvin), which draws down the Infinite Light beyond the chain of creation, is primarily when the service is with bittul (self-nullification)^[19], and bittul is the essence of prayer. The toil in Torah study, since its purpose is to understand and grasp what one learns, even the toil of reviewing one's lesson 101 times^[20], although this toil is not only for understanding but to change one's nature and habit, is not true bittul, since even the 101st time is with understanding and comprehension. The main bittul is in prayer, where the person praying is like a servant^[21] before his master^[22]. Even prayer for the sake of Torah study (for "one who says, 'I have only Torah,' even Torah he does not have"^[23]), since the prayer is for Torah, whose essence is understanding and comprehension, is not true bittul^[24]. Therefore, the main aspect of drawing down beyond the chain of creation (and certainly the revelation not commensurate with the elevation) is through the elevation of mayin nukvin in prayer, and through this, it is then drawn into Torah. Through the effort in Torah [the prayer for the sake of Torah, and even more so the toil of reviewing one's lesson 101 times to change one's nature and habit, and even more so the effort in understanding Torah], the Torah one learns becomes a vessel for the revelation beyond the chain of creation brought about by prayer.

4) This concept (that through prayer the revelation is then drawn into Torah) is also hinted at in the two chapters of Tehillim associated with the Baal HaGeulah's birthday^[26] this year (5742): chapter 102, completed on the eve of his birthday^[27], and chapter 103, begun on his birthday. Chapter 102 begins with prayer—"Tefillah LeAni…" ("A prayer of the poor man…"), and within prayer itself, with prayer in ultimate bittul: "Tefillah LeAni Ki Ya'atof U'Lifnei Hashem Yishpoch Sichoi" ("A prayer of the poor man when he is faint and pours out his supplication before the L‑rd"). As the Baal Shem Tov famously teaches^[28] on this verse, the prayer of the poor man is that he pours out his heart before the L‑rd, asking for nothing (not even spiritual matters^[29]), his only desire being to pour out his heart before the L‑rd, due to his great bittul. [This is similar^[30] to the love expressed in "Mi Li VaShamayim VeImcha Lo Chafatzti"^[31], and in the words of the Alter Rebbe^[32]: "Ich vil gor nisht, ich vil nit dayn Gan Eden, ich vil nit dayn Olam HaBa, ich vil mer nit az dich alein" ("I want nothing at all, not Your Gan Eden, not Your World to Come, I want only You alone"). Through the Alter Rebbe's declaration, especially after it was publicized by the Tzemach Tzedek, the power was given^[33] to every individual who follows in his footsteps (who "holds onto the doorknob"^[34]) to have at least a semblance of this in practice. Especially through studying the Alter Rebbe's teachings (and even more so by learning this very concept), one unites in a wondrous unity^[35] with the Alter Rebbe's Torah, and thus with the Alter Rebbe himself^[36].] Later in the chapter^[37] it says, "TeiKasev Zos LeDor Acharon…" ("Let this be written for the last generation…"), referring to Torah, which is eternal. The connection between these two ideas is that the eternity of Torah in a person's service is when the Torah he learns is engraved in his mind and heart^[38], so that it is unchangeable (eternal). For one's Torah study to be in a manner of engraving, it must be preceded by the service of prayer. The point is that the engraving of Torah is primarily in Torah as it is in its source, in the level of Kesser above Chochmah^[39]. After it is drawn down and enclothed in Chochmah [above, and even more so after it descends and is enclothed in human intellect], it is in the manner of writing. For Torah study in understanding and comprehension to be in a manner of engraving, one must draw down the source of Torah (Kesser) into the Torah below. Thus, "TeiKasev Zos LeDor Acharon"—"TeiKasev" is future tense, teaching that for Torah to be eternal for the last generation, one must reach the level of engraving above writing, and draw from there into the written aspect of Torah. This is the connection between "TeiKasev Zos LeDor Acharon" and "Tefillah LeAni…"—through the preceding bittul of prayer, especially when prayer is in ultimate bittul, pouring out one's heart before the L‑rd, one draws down the Infinite Light beyond the chain of creation, and this revelation is then drawn into his Torah study, "TeiKasev Zos LeDor Acharon."

5) Similarly, in chapter 103, which begins with prayer—"Borchi Nafshi Es Hashem" ("My soul bless the L‑rd"), a prayer of praise and thanksgiving, and within prayer itself, a prayer of ultimate bittul. David's praise and thanks to the Holy One, blessed be He ("Borchi Nafshi Es Hashem") was for every event, as the Gemara says^[40] that David lived in five worlds and in each world sang a song (the five "Borchi Nafshi"^[41]). It can be said that all of a person's experiences are divided into five types (five worlds), and David sang to the Holy One, blessed be He, for all of them. Singing to the Holy One, blessed be He, even for things that seem negative, comes from great and powerful bittul. Later in the chapter^[42] it says, "Borchu Hashem Malachav Giborei Koach Osei Devaro Lishmoa Bekol Devaro" ("Bless the L‑rd, His angels, mighty in strength, doers of His word, to listen to the voice of His word"), first "doers" and then "listeners"^[43]—the precedence of "naaseh" to "nishma" ("we will do" before "we will hear"), which was the preparation for receiving the Torah. The connection between these two ideas^[44] is that the bittul of "naaseh v'nishma" is not only regarding mitzvah observance but also in Torah study^[45]. By preceding "naaseh" to "nishma" before Matan Torah, every Jew was given the power to study Torah with bittul, as in "Ta'an Leshoni Imrasecha"^[46], like one who responds after the speaker^[47], so that his speech (in Torah) is not dependent on his will or choice^[48], and his bittul in Torah study is like the bittul at each word at Sinai, when "with each word their souls left them"^[49][50]. This is the connection between "Osei Devaro Lishmoa Bekol Devaro" and "Borchi Nafshi Es Hashem": through the service of prayer, especially when one sings praise for every event (the five "Borchi Nafshi"), the bittul of prayer is drawn into his Torah study.

Furthermore, the connection between "Osei Devaro Lishmoa Bekol Devaro" and the five "Borchi Nafshi" is that the main novelty in the bittul of Torah study is in Torah Shebaal Peh, which must be learned with understanding and comprehension [for if one does not understand, it is not considered learning^[52]], yet the learning is still with bittul. Just as with each word at Sinai their souls left them, even though each word was a separate word^[53] (the concept of division applies to understanding and comprehension in Torah), nevertheless, with each word their souls left them. The connection between "Lishmoa Bekol Devaro" and the five "Borchi Nafshi" is that the novelty of the bittul in the five times "Borchi Nafshi" (in chapter 103) over the bittul of "Lifnei Hashem Yishpoch Sichoi" (in chapter 102) is that the latter is where nothing matters to him (his only desire is to speak with the King), while the bittul of the five "Borchi Nafshi"—singing praise for all events, even those that seem negative—is that even matters relating to his own existence are in ultimate bittul. Through this bittul in prayer, it is then drawn into his Torah study, so that even learning with understanding and comprehension is with bittul.

6) The Baal HaGeulah's maamar^[54] continues (after explaining the two concepts of prayer and Torah) that the world was created for the sake of Israel and for the sake of Torah, as it says^[55] "Bereishis Bara Elokim…" ("In the beginning, G‑d created…"), "Bereishis" means "for two beginnings"—the world was created for Israel, who are called "reishis," and for Torah, which is called "reishis"^[56]. The purpose of creation is that Israel should study Torah as it is given below in this world. The connection between the two "reishis"—Israel and Torah—and the earlier discussion of prayer and Torah is that prayer is the service and bittul of the person (Israel), so both prayer and Torah relate to the two "reishis"^[57]. When the maamar says, "that Israel should study Torah," it is because prayer is an elevation from below upward (leaving the world^[58]), but the purpose of creation is to draw G‑dliness into the world. Therefore, when discussing the purpose of creation, it also says regarding Israel that "Israel should study Torah." Accordingly, the maamar brings (after stating that the purpose of creation is that Israel should study Torah) the teaching that the Holy One, blessed be He, made a condition with creation: if Israel accepts the Torah, the world will endure, and explains that "if Israel fulfills My Torah" refers to mitzvah observance [and the phrase "My Torah" is used because mitzvah observance must be according to Torah], for the world was created for Torah so that all worldly matters would be according to Torah, and Torah's effect on the world is through mitzvah observance^[59].

7) After explaining in the maamar that the world was created for Israel and Torah, and that the world's existence depends on mitzvah observance, the maamar^[60] continues to explain the difference between individual and communal Torah study: through communal Torah study, a higher light is drawn down, and this is even more so than through communal prayer. The order of the maamar implies that the fact that the revelation through Torah is even greater than through prayer is related to the earlier discussion of the purpose of creation. The explanation is that the purpose of making a dwelling in the lower realms (drawing G‑dliness into the world) is that the dwelling should be made by man. Since prayer is an elevation from below upward, and the revelation through prayer comes from Above, though through man's service^[61], there is an advantage in the revelation through Torah [for man's Torah study draws G‑dliness into the world]. As is known^[62], the true concept of "incomparable" applies only to the Essence, so the revelation not commensurate with the elevation is primarily through Torah, for in this revelation the purpose of a dwelling in the lower realms—the intent of the Essence—is fulfilled. Thus, the order of the maamar is that the superiority of Torah over prayer is mentioned only after explaining the purpose of creation, for the revelation through Torah has two aspects: the revelation due to Torah's own quality—which is lower than the revelation through prayer (as above, section 3), and the revelation through Torah as it draws G‑dliness into the world through man's service—which is higher than the revelation through prayer. Therefore, after explaining the purpose of creation [and that this purpose is fulfilled through Torah], the maamar adds that the revelation through Torah is even greater than through prayer.

8) This can be connected with the maamar "Hashem Li Be'ozri Va'ani Ere'eh Besonai"^[63] said by the Baal HaGeulah on the first Yud-Beis Tammuz (5687)^[64]. We must understand^[65] the phrase "Hashem Li Be'ozri" ("G‑d is among my helpers"), which implies that there are several helpers and the request is that G‑d be among them, whereas every Jew believes with simple faith that He alone is the helper and savior in all matters. Even more puzzling, the phrase implies that the main helpers are the many, and the request is that G‑d join them. Also, the phrase "Va'ani Ere'eh Besonai" ("and I will see [vengeance] upon my enemies") is difficult, for it would have been better to pray that they repent and become friends. Especially since David himself said^[66] "Let sins cease, not sinners." [Even more puzzling is the use of "Ere'eh" ("I will see"), for sight is the loftiest of the senses, and among the innovations of the future is^[67] "V'niglah Kevod Hashem Vera'u Kol Basar" ("The glory of the L‑rd will be revealed and all flesh will see"^[68]), and similarly at Matan Torah, one of the main qualities was^[67] "Ata Hareisa Ladaas" ("You have been shown to know"^[69]), yet David asks, "Va'ani Ere'eh Besonai," that his vision be in the vengeance of his enemies. Also, the connection between "Va'ani Ere'eh Besonai" and "Hashem Li Be'ozri" needs explanation.]

The point of the explanation (in the maamar) is that "my helpers" refers to the sparks refined through man's service—they are the person's helpers. The request "Hashem Li Be'ozri" is that through the work of refining the sparks (the helpers), "Hashem" should be "for me"—that the revelation of the Divine Name beyond the chain of creation be drawn to him. Through drawing down the revelation of the Divine Name to the person ("Hashem Li") via the refinement of the sparks ("Be'ozri"), the revelation is internalized. A revelation that comes from Above on its own is only encompassing, and therefore does not endure^[70]. Similarly, the revelation drawn through prayer is not lasting. Therefore, it says "Hashem Li Be'ozri," that the revelation of the Divine Name comes not as "bread of shame"^[71] but as something earned through one's own service in refining the world—the ultimate purpose of creation. Thus, "Hashem Li"—he is united with the revelation, which is why it is everlasting, for wherever it says "Li" ("for me"), it is eternal^[72].

9) The verse continues, "Va'ani Ere'eh Besonai"—in the refinement of the sparks there are two general aspects: the refinement of the sparks in the permitted realm by the righteous, and the refinement of the sparks in the forbidden realm through teshuvah. Therefore, "in the place where baalei teshuvah stand, even the perfectly righteous cannot stand"^[73], for the source of the sparks that fell into the forbidden realm, refined by baalei teshuvah, is higher than the source of the sparks in the permitted realm, refined by the righteous^[74]. Similarly, in the service of the righteous (and "your people are all righteous"^[75]), there is an advantage in refining mundane matters through the service of "all your deeds should be for the sake of Heaven"^[76] over the refinement of physical matters through mitzvah observance. Since mundane matters, even when done for the sake of Heaven, remain mundane ("your deeds"), through refining mundane matters the purpose of a dwelling in the lowest realms is more fully realized—the lowest, with nothing lower^[77][78]. Therefore, the elevation of the soul accomplished by its descent below—primarily through completing the purpose of a dwelling in the lowest realms^[79]—is mainly through refining mundane matters. This is "Va'ani Ere'eh Besonai"—through refining the sparks in one's enemies (the forbidden), and similarly the sparks in mundane matters, which are also included in "enemies" as the Baal Shem Tov teaches^[80] on the verse^[81] "Ki Tireh Chamor Sonacha" ("When you see the donkey of your enemy"), they come to a vision of G‑dliness—"Va'ani Ere'eh"^[82].

10) It is explained elsewhere^[83] that the service of the righteous is within themselves, while teshuvah is when a person also affects something outside himself and illuminates the world. Accordingly, "Va'ani Ere'eh" in general is not only through refining mundane matters (in one's enemies), but also through studying Torah with others. As implied in the maamar (of Yud-Beis Tammuz 5687), the Sages' statement^[84] "HaBa LeTaher Mesayin Lo" ("One who comes to purify is assisted")—the word "LeTaher" (to purify) rather than "LeHitaher" (to become pure) implies purifying others, meaning that the help and assistance from the refined sparks ("Mesayin"—plural, like "Be'ozri") is even greater when one comes to purify others.

Accordingly, another point can be added to the advantage of ten who sit and study Torah: since their perspectives are not identical^[85], each of the ten has his own explanation of the subject being learned, and by learning together and each sharing his explanation with the group, there is also the advantage of engaging in Torah with others. Additionally, when ten Jews engage in one matter—Torah, prayer, or mitzvah observance—a new entity is created: the concept of a "tzibbur" (community)^[86], a light that surpasses them all^[87].

11) The Sages' wording is "HaBa LeTaher Mesayin Lo"—when one comes to purify others, the assistance is given immediately upon coming to purify. Thus, all those who have devoted themselves to fulfilling the mission of the Baal HaGeulah in general, and especially in the mission^[88] to establish public Torah classes, through the very self-sacrifice (throwing oneself into the work, even before actual accomplishment), additional help and strength are drawn down to succeed even more in fulfilling the mission.

And may it be His will, that through the devotion and giving to fulfill the mission of the Baal HaGeulah, especially when one is already in the midst of it, and "Hashem Li" (for each one involved) "Be'ozri" to complete the mission in absolute perfection, we will immediately merit the true and complete redemption through Moshiach Tzidkeinu. And since we are now on a meritorious day—the third day^[89], which was doubled with "ki tov"^[90], and the fifteenth of the month of redemption when the moon is full^[91] (the perfection of the month of redemption)—the merit of this auspicious day will hasten^[92] the redemption even more, speedily in our days, literally.

Summary

The Rebbe teaches that communal Torah study draws down a unique revelation of the Shechinah, surpassing even individual study. This is connected to the power of prayer and bittul, and the ultimate purpose of creation—that G‑dliness be revealed in the world through the efforts of the Jewish people, especially when united in Torah and mitzvos.