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,1 “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,2 “May G‑d bless you and protect you,” thereby (in the words of the Sages)3 “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,4 “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.5 [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,6 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.
