English translation — מאמר עשרה שיושבין תשמ"ב

With the help of Heaven*.

15 Tammuz,

5742*

*

"Ten who sit and engage in Torah, the Shechinah dwells among them"1,

and it is explained by the Rebbe, my father-in-law, the Rebbe of the Geulah, in his maamar beginning with the words "Zeh" that was given on the occasion of the first Yud-Beis Tammuz celebration

(the year 5688),

that even one who sits and engages in Torah draws down a revelation of G-dliness,

as per the continuation of the Mishnah: "And from where [do we learn] even five... even three... even two... even one...",

nevertheless,

the drawing down through the Torah of many is a more elevated drawing down.

For just as regarding prayer our Sages, of blessed memory, said2

"The prayer of the many is not rejected,"

because through the prayer of the many, the Thirteen Attributes of Mercy that are above the chain of descent are drawn down,

and moreover3

the drawing down from above through the prayer of the many is not commensurate with their arousal from below

(even not commensurate with the arousal from below of the many),

so too is it regarding Torah,

that through the Torah study of many, there is a drawing down of the Thirteen Attributes of Mercy that are above the chain of descent

[For although the drawing down of the Thirteen Attributes of Mercy through engaging in Torah is due to the virtue of Torah,

that the Thirteen Attributes by which the Torah is expounded correspond to the Thirteen Attributes of Mercy.

From this it is understood,

that the drawing down of the Thirteen Attributes of Mercy also occurs when one sits and engages in Torah,

nevertheless, the drawing down of the Thirteen Attributes of Mercy through engaging in Torah is primarily specifically through Torah study in public,

meaning that the level of the Thirteen Attributes of Mercy that is drawn down through engaging in Torah in public is a more elevated level],

and moreover,

the drawing down through the Torah study of many is not commensurate with the study of the many.

2)

And it can be said,

that the analogy of Torah to prayer,

is also hinted at in the aforementioned Mishnah: "And from where [do we learn] even one? As it is said4

'In every place where I cause My name to be mentioned, I will come to you and bless you,'"

"In every place etc." refers to the Holy Temple

[a place where the Shechinah comes,

"I will come to you"],

where permission was given to mention the explicit Name

["I cause My name to be mentioned"]5,

and the Holy Temple is related to the pillar of service,

offerings6

and prayer7

[And to add,

that even the Priestly Blessing, in which they would mention the Name as it is written in the Holy Temple5,

was after the offering of the daily morning sacrifice8

(the beginning of all the offerings),

and also now the Sages instituted the Priestly Blessing in prayer9,

and within the prayer itself – in the blessing of the service10].

And in the Mishnah, this verse is brought

("In every place where I cause My name to be mentioned, I will come to you and bless you")

regarding the dwelling of the Shechinah through Torah study,

and from this it is implied that Torah and prayer are related to each other, and specifically in this matter.

And to add,

that the interpretation that "in every place where I cause My name to be mentioned" refers to the Holy Temple, where permission is given to mention the explicit name,

is the simple meaning of the verse

(the Written Torah),

and the interpretation that "I will cause My name to be mentioned" refers to the study of Torah is according to the homiletic exposition of our Sages

(the Oral Torah).

And according to the known principle

that all matters of the Oral Torah are drawn from the Written Torah,

it must be said,

that this—that the teaching that even one who sits and occupies himself with Torah, the Divine Presence rests upon him, is derived from the verse "in every place where I cause My name to be mentioned," which in its simple sense refers to the Temple, which pertains to the matter of service—

is,

because the essential matter of the indwelling of the Divine Presence in the manner of "I will come to you,"

the drawing down of Ein Sof that is above the chain of descent

("I will come,"

I Myself),

is through the line of service,

an elevation from below to above.

And as explained in Tanya

that the reason that through prayer Ein Sof above the chain of descent is drawn down

[for through this drawing down a change is effected in the created beings,

to heal the sick and bless the years]

is because of the great superiority of the elevation of mayin nukvin.

And through prayer, this drawing down subsequently comes also into Torah.

And according to what is stated in the maamar of the Baal HaGeulah

(cited above in section 1)

that this—that through prayer and through Torah one draws down the revelation of the light of Ein Sof that is above the chain of descent—is primarily in communal prayer

and in communal Torah,

to the extent that the drawing down through communal prayer and communal Torah is disproportionate to the arousal from below

(of the many),

it is understood,

that the aforementioned matter—that the drawing down of that which is above the chain of descent in Torah is through prayer—

is even more pronounced in the drawing down through the many.

And as explained above

(in the maamar of Yud-Gimmel Tammuz),

that the reason that the matter of the drawing down disproportionate to the elevation through communal Torah is learned

(in the maamar of the Baal HaGeulah)

from the drawing down through communal prayer,

is,

because the essence and source of this matter is in prayer,

and through this it is subsequently drawn also into Torah.

3)

And although the superiority of the elevation of mayin nukvin seemingly exists also in Torah,

as explained in the maamar of the Baal HaGeulah

that also in Torah there must be service and effort,

nevertheless,

the essential matter of the drawing down of that which is above the chain of descent is specifically through the elevation of mayin nukvin of prayer.

And the point of the explanation in this is,

that the superiority of the service of man

(the elevation of mayin nukvin)

through which Ein Sof above the chain of descent is drawn down,

is

(primarily)

when the service is in a state of self-nullification,

and the matter of self-nullification is in the service of prayer.

For the effort in the study of Torah,

since the matter of study is that one should understand and comprehend what he learns,

therefore the effort in Torah,

even the effort of one who reviews his chapter one hundred and one times,

even though this effort is not

(only)

for the sake of understanding the Torah but rather in order to change his nature and habit,

is not truly the matter of self-nullification,

because even the study of the one hundred and first time is with understanding and comprehension.

And the essential self-nullification is in the service of prayer,

for the person who prays is like a servant

before his Master.

And it may be said,

that even the service of prayer that is for the sake of the occupation with Torah

(for "anyone who says I have nothing but Torah, even Torah he does not have"),

since the prayer is for the sake of Torah, whose matter is understanding and comprehension,

is not truly the matter of self-nullification.

Therefore the essential matter of the drawing down of that which is above the chain of descent

(and all the more so a drawing down disproportionate to the elevation)

is through the elevation of mayin nukvin of prayer,

and through this it is subsequently drawn also into Torah.

For through the service in Torah

[the service of prayer that is for the sake of Torah,

and below that—the service of one who reviews his chapter one hundred and one times in order to change his nature and habit,

and below that—the effort in understanding the Torah],

the Torah that he studies is a vessel for the drawing down of that which is above the chain of descent that comes through prayer.

4)

Now, this matter

(that through prayer, [influence] is drawn down afterward also into Torah)

is also hinted at in the two chapters of Tehillim that pertain to the birthday

of the Baal HaGeulah in this year

(5742),

in Chapter 102, which they finished reciting on the eve of the birthday,

and in Chapter 103, which they began reciting on the birthday.

For in Psalm 102, it begins with the matter of prayer — "A prayer of the afflicted one," etc.,

and in the prayer itself — in the prayer that is at the ultimate level of self-nullification,

"A prayer of the afflicted when he wraps himself [in prayer] and pours out his supplication before Hashem."

And according to the well-known teaching of the Baal Shem Tov

on the verse,

that the prayer of the afflicted is that "before Hashem he pours out his supplication."

For this one, who does not request anything

(not even spiritual matters)

and all his request is to pour out his supplication before Hashem,

is because of the greatness of his self-nullification.

[And it can be said,

that this matter

(that he does not want or request anything, not even spiritual matters, and only to pour out his supplication before Hashem)

is

similar to the love of "Whom do I have in heaven? And with You I desire nothing on earth,"

and in the language of the Alter Rebbe:

"I want nothing at all; I do not want Your Gan Eden, I do not want Your World to Come, etc.; I want nothing more than You alone."

And it can be said,

that through the Alter Rebbe's saying "I want nothing more than You alone,"

and especially after this was publicized by the Tzemach Tzedek,

power was given

to each and every one who follows in his footsteps

(who holds onto the "kleamke" [handle])

so that in actual practice, at least, there will be something similar to this within him.

And especially through studying the Torah of the Alter Rebbe

(and certainly through studying this very matter),

for through this one becomes united in a wondrous unity

with the Torah of the Alter Rebbe,

and through this — with the Alter Rebbe himself].

And later in the Psalm,

it says: "This shall be written for a later generation," etc.,

which refers to the Torah, which is eternal.

And it can be said,

that the connection between these two matters is,

that the concept of the eternity of Torah in a person's service is that the Torah he studies is engraved in his mind and heart,

for then specifically there cannot be any change in it

(eternity),

and in order for his Torah study to be in the manner of engraving, it is through the prior service of prayer.

And the point of the explanation of this is,

that the concept of the engraving of Torah is

(primarily)

in the Torah as it is in its source,

in the aspect of Keter, which is above Chochmah.

And after it is drawn down and enclothed in Chochmah

[above,

and certainly after it descends and is enclothed in the intellect of man]

it is in the manner of writing.

And in order for Torah study with understanding and comprehension to be in the manner of engraving, it is through drawing down the source of Torah

(Keter)

into the Torah below.

And it can be said,

that this is what is written: "This shall be written for a later generation,"

"shall be written" is in the future tense,

meaning that in order for the Torah he studies to be for him in the aspect of eternity

("for a later generation"),

he must reach the level of the engraving of Torah, which is above the aspect of writing,

and draw down from there the aspect of the writing of Torah,

"shall be written" — future tense.

And this is the connection of "This shall be written for a later generation" to "A prayer of the afflicted," etc.,

that through the prior self-nullification of prayer,

and especially when the prayer is at the ultimate level of self-nullification,

that his prayer is "before Hashem he pours out his supplication,"

through this he draws down the revelation of Ein Sof, which is above the chain of descent,

and this drawing down comes afterward also into his Torah study,

"This shall be written for a later generation."

5)

And similarly is it in Psalm 103, which begins with the matter of prayer — "Bless Hashem, O my soul,"

which is a prayer of praise and thanksgiving,

and in the prayer itself — a prayer at the ultimate level of self-nullification.

For the praise and thanksgiving of Dovid to the Holy One, blessed be He,

("Bless Hashem, O my soul")

was over every single occurrence,

as it is brought in the Gemara

that Dovid dwelt in five worlds and in each world he uttered song

(five times "Bless Hashem, O my soul"),

and it can be said,

that all the occurrences of a person are divided into five types

(five worlds)

and Dovid uttered song to the Holy One, blessed be He, over all the occurrences,

for uttering song to the Holy One, blessed be He, even over matters that are the opposite of apparent and revealed good, is because of the greatness and intensity of self-nullification.

And later in the Psalm,

it says: "Bless Hashem, His angels, mighty warriors who do His word, to hearken to the voice of His word,"

first "who do" and then "to hearken,"

the precedence of "we will do" over "we will hear," which was the preparation for receiving the Torah.

And it can be said that the connection between these two matters

is,

that the self-nullification of the precedence of "we will do" over "we will hear" is not only regarding the fulfillment of the commandments, but also in Torah study.

For through the fact that before the giving of the Torah they said "we will do" before "we will hear,"

power was given to every Jew that his Torah study should be with self-nullification,

in the manner of "May my tongue answer Your word,"

like one who answers after the one who says [it],

to the extent that his speech

(in Torah)

is not dependent on his will and choice,

to the extent that his self-nullification when he engages in Torah is comparable to the self-nullification of those above,

"at every single utterance their souls flew out."

And this is the connection of

("who do His word")

"to hearken to the voice of His word"

to "Bless Hashem, O my soul,"

for through the service of prayer,

and especially when the prayer is that he utters song over every occurrence

(five times "Bless Hashem, O my soul"),

the self-nullification of prayer is drawn also into his engagement with Torah.

And one must add in explaining the connection of

("who do His word")

"to hearken to the voice of His word" to the five times "Bless Hashem, O my soul,"

that the primary innovation in the self-nullification of Torah study is in the Oral Torah,

whose study must be with understanding and comprehension

[for when one does not understand the explanation, it is not considered study]

and nevertheless the study is with self-nullification.

And it is similar to "at every single utterance their souls flew out,"

for although each utterance is a particular utterance

(the concept of division pertains to the understanding and comprehension of Torah)

nevertheless, at every single utterance their souls flew out.

And this is the connection of "to hearken to the voice of His word" to the five times "Bless Hashem, O my soul,"

for the innovation in the self-nullification of the five times "Bless Hashem, O my soul"

(in Psalm 103)

over the self-nullification of "before Hashem he pours out his supplication"

(in Psalm 102),

is,

that the self-nullification of "before Hashem he pours out his supplication" is that nothing matters to him

(for all his request is to speak with the King),

and the self-nullification of the five times "Bless Hashem, O my soul" that he utters song over all occurrences

(even over matters that are the opposite of apparent and revealed good)

is that even the matters that pertain to his own existence are at the ultimate level of self-nullification.

And through this self-nullification in prayer, it is drawn afterward also into his engagement with Torah,

so that even study with understanding and comprehension is with self-nullification.

6)

And the maamar of the Baal HaGeulah continues,

(after explaining the two matters of prayer and Torah),

that the creation of the world is for the sake of Israel and for the sake of the Torah,

as it is stated,

"In the beginning, G-d created [the heavens and the earth],"

"In the beginning" is [an expression of] two "firsts,"

that the creation of the world is for the sake of Israel, who are called "first," and for the sake of the Torah, which is called "first."

That the intention of the creation of the world is that Israel should study the Torah as it was given below, specifically in this physical world.

And it can be said,

that the connection of the two "firsts"—Israel and Torah—to what was explained previously regarding the matter of prayer and Torah,

is,

that prayer is the service and self-nullification of man

(Israel),

and therefore the two matters of prayer and Torah correspond to the two "firsts"—Israel and Torah.

And what the maamar says, "that Israel should study the Torah,"

it can be said,

that the matter of prayer is an elevation from below to above

(departure from the world),

and the intention of the creation of the world is that the revelation of G-dliness be drawn down into the world,

therefore,

when it speaks about the matter of the intention of the creation of the world,

it also says regarding Israel, "that Israel should study the Torah."

And based on this, we can also explain what the maamar brings

(in continuation of the matter that the intention of the creation of the world is that Israel should study the Torah)

that which our sages, of blessed memory, said,

"The Holy One, blessed be He, made a condition with the act of Creation: if Israel fulfills My Torah, [then the world will endure]...,"

and he explains,

that "Israel will fulfill My Torah" is the observance of the commandments

[and the expression "Israel will fulfill My Torah" is,

because the observance of the commandments must be specifically according to the Torah],

for this—that the world was created for the sake of the Torah—is

(in the language of the maamar)

that all matters of the world should be according to the Torah,

and the effect of the Torah in the world is through the observance of the Torah's commandments.

7)

And behold, after the maamar explains that the creation of the world is for the sake of Israel and for the sake of the Torah, and that the sustenance of the world is through the observance of the Torah's commandments,

the maamar continues

with an explanation of the difference between the study of Torah by an individual and the study of Torah by the many,

that through the Torah of the many, a higher light is drawn down,

and he adds,

that this is understood a fortiori from the fact that through the prayer of the many, the drawing down is incomparably greater than the elevation.

And from the order of the matters in the maamar, it is implied,

that this—that the lesson that the drawing down through Torah [is greater] than the drawing down through prayer is in a manner of a fortiori,

is connected to what was explained previously regarding the matter of the intention of the creation of the world.

And the explanation of this can be said,

that the intention of a dwelling place in the lower worlds is that the making of the dwelling

(the drawing down of the revelation of G-dliness into the world)

should be through man.

And since the service of prayer is an elevation from below to above,

and the drawing down through prayer is from the aspect of Above, except that it comes through prayer

(the service of man),

therefore, there is an advantage in the drawing down through Torah

[that man's study of Torah draws down a revelation of G-dliness into the world]

over the drawing down through prayer.

And according to what is known,

that the true matter of "incomparable" is specifically regarding the Awtsmoos,

it can be said,

that the matter of a drawing down that is incomparable to the elevation is primarily in the drawing down through Torah,

for specifically through this drawing down is the intention of a dwelling place in the lower worlds completed,

the intention of the Awtsmoos.

And based on this, we can explain the order of the matters in the maamar,

that this—that the lesson that the drawing down through Torah [is greater] than the drawing down through prayer is in a manner of a fortiori—comes

(specifically)

after the explanation of the intention of creation,

for in the drawing down through Torah there are two matters,

the drawing down through Torah from the aspect of the Torah's own superiority—this drawing down is lower than the drawing down through prayer

(as in section 3 above),

and the drawing down through Torah from the aspect that through it, a revelation of G-dliness is drawn down into the world through the service

(study)

of man—this drawing down is higher than the drawing down through prayer,

as above.

Therefore,

after the explanation of the intention of creation

[and that this intention is completed through the Torah],

he adds that the lesson of Torah over prayer is in a manner of a fortiori,

that there is an advantage in the drawing down of Torah over the drawing down of prayer.

8)

And we can connect this with the maamar beginning "Hashem is for me among my helpers, and I will see [vengeance] upon my enemies"

that the Baal HaGeulah said on the first 12th of Tammuz

(5687),

that one must understand

his saying "Hashem is for me among my helpers,"

for the implication of the language is that there are several helpers

("my helpers" is plural)

and the request is that the Holy One, blessed be He, should also be among the helpers,

yet all of Israel believe with simple faith that He, blessed be He, alone is the helper and savior of man in all his affairs.

And even more so, it is not understood,

that the implication of the language "Hashem is for me among my helpers" is that the main ones are the helpers (plural) and the request is that the Holy One, blessed be He, should join them.

Also, one must understand his saying "and I will see [vengeance] upon my enemies"

(that he will see vengeance upon his enemies),

for seemingly he should have requested that they repent and become lovers.

And especially since Dovid himself said,

"Let sins cease from the earth, and sinners [will be no more]."

[And even more so, it is not understood his saying "and I will see [vengeance] upon my enemies,"

for the sense of sight is among the most elevated of the senses,

to the extent that regarding the innovations that will be in the future, it is [written],

"And the glory of Hashem will be revealed, and all flesh will see [together]...,"

and similarly regarding the giving of the Torah, one of the fundamental virtues of the giving of the Torah is

"You have been shown to know [that Hashem, He is G-d]...,"

and nevertheless Dovid requested "and I will see [vengeance] upon my enemies,"

that his sight should be upon the vengeance of his enemies].

Also, one must understand the connection of "and I will see [vengeance] upon my enemies" to "Hashem is for me among my helpers."

And the point of the explanation in this

(in the maamar),

is that "my helpers" refers to the sparks that are refined through the service of man,

which are the helpers of man.

And the request "Hashem is for me among my helpers" is,

that through the service of refining the sparks

(my helpers)

"Hashem will be for me,"

that there will be drawn to him a revelation of the name Havayah that is above the chain of descent.

And it can be said,

that through the drawing down of the revelation of the name Havayah to the person

(Hashem is for me)

is through the refinement of the sparks

(among my helpers),

the revelation is in pnimiyus (inwardness).

For the revelation that is drawn to him from above in a manner of arousal from above by itself,

is in the aspect of makif (encompassing),

and therefore it has no permanence.

And so too regarding the drawing down that is drawn to him through his request in prayer.

Therefore it says "Hashem is for me among my helpers,"

that the drawing down of the revelation of the name Havayah to him is not in the manner of "bread of shame,"

but rather this

(as it were)

is coming to him for his service in the work of refinements,

the ultimate purpose of creation.

And through this "Hashem is for me" is effected,

that he becomes unified with the revelation,

so that the revelation is a thing that endures forever,

for wherever it says "for me," it never departs.

9)

And he continues with the verse "And I will see [my vengeance] upon my enemies,"

for in the refinement of sparks there are two matters in general.

The refinement of the sparks in the holy side through the service of the tzaddikim,

and the refinement of the sparks in the side of impurity through the service of repentance.

Therefore, in the place where penitents stand, even completely righteous tzaddikim cannot stand,

for the root of the sparks that fell into the side of impurity, which are refined by the penitent, is higher than the root of the sparks that fell into the holy side, which are refined by the tzaddikim.

And so too regarding the service of the tzaddikim

(and "all your people are tzaddikim"),

there is an advantage in the refinement of permissible matters through the service of "all your deeds should be for the sake of Heaven"

over the refinement of physical matters through the performance of mitzvos.

For since permissible matters,

even when one does them for the sake of Heaven, remain permissible matters

("your deeds"),

therefore,

through the refinement of permissible matters, the intention of a dwelling place in the lower realms is more fully completed,

a lower realm

than which there is no lower realm.

And therefore,

the ascent that is made in the soul through its descent below

[for the main ascent is through this, that in its descent below it completes the intention of a dwelling place in the lower realms]

is primarily through the refinement of permissible matters.

And this is "And I will see [my vengeance] upon my enemies,"

that through the refinement of the sparks in "my enemies"—the sparks in forbidden things,

and likewise the sparks in permissible matters,

which are also included in "my enemies" according to the well-known teaching of the Baal Shem Tov

on the verse

"When you see the donkey of your enemy"—they come to a vision of G‑dliness,

"and I will see."

10)

And 4)

Now, it is explained in many places

that the service of the tzaddikim is within themselves, and the matter of repentance is that a person also acts upon something external to himself and illuminates the world.

Based on this, it can be said,

that the matter of "I will see" in general is in addition to the refinement of permissible matters

(in "my enemies"),

but rather also through teaching Torah to another.

And as implied in the maamar

(of 12 Tammuz 5687)

regarding that which our sages said,

"One who comes to purify, they assist him,"

that the meaning of the language "to purify"

(and not "to become purified")

is to purify others,

it is,

for the help and assistance of the sparks that are refined

("they assist him" in the plural,

similar to "among my helpers")

when he comes to purify others, it is in a more elevated manner.

And based on this, we can add another matter regarding the virtue of ten who sit and engage in Torah,

since their opinions are not equal85,

each of the ten has his own explanation

(regarding the subject they are studying),

and by studying together, each one stating his explanation to the participants in the lesson,

there is also the virtue of engaging in Torah with another.

And another matter in this,

that by ten Jews engaging in one matter,

whether in Torah, prayer, or the fulfillment of a mitzvah,

a new element is added to them—the element of the public86,

a light that transcends them all87.

10)

A)

And the language of our Sages is: "One who comes to purify is assisted."

That when one comes to purify others,

the assistance is given immediately when he comes to purify.

And from this it is understood,

that all those who have devoted themselves to fulfilling the mission of the Baal HaGeulah in general,

and particularly in the mission88

to establish public lessons,

that through the devotion itself

(throwing themselves into the work,

even before the actual deed)

additional assistance and empowerment are drawn to succeed even more in fulfilling the mission.

And may it be His will,

that through the devotion and dedication to fulfilling the mission of the Baal HaGeulah,

and especially when one is already in the midst of it,

and "G-d is with me"

(for each of those involved in this)

as my helpers to complete the mission with utmost perfection,

we will immediately merit the true and complete redemption through our righteous Moshiach.

And since we are now on an auspicious day—the third day89

which was doubled with "it was good"90,

and the fifteenth day of the month of redemption, in which the moon stands in its fullness91

(the perfection of the month of redemption),

the merit of the auspicious day will hasten92

the redemption even more,

speedily in our days, literally.