Students of Torah in general, and in particular, teachers of Torah, are referred to as1 “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 מ"ן (divine service initiated from below2 ) 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 מ"ן 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:3 “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:4 “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.5
Apart from the labor and effort that are necessary for Torah study in its own right — as implied by our Sages’ statement,6 “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,7 “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.8 For this reason, G‑d’s first statement to Avraham was:9 “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.
