When1 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 א-ל, 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 א-ל 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,” שושנים, shares the same letters as ששונים, “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.