Power of Public Torah Study עשרה שיושבין ועוסקין בתורה שכינה שרוי Kabbalah: Rabbi Yitzchok Minkowicz

Welcome to our class on we're going to be learning a beautiful discourse in the Reb the name of the discourse is called the RAB said this discourse on the 13th day of the month of Tam in the year M 42 years ago they went on to certify and edit this discourse in honor of the celebration of for the previous rebba which isim in the year 34 years ago so again the discourse is based on a mish in that says 10 people that are sitting and learning the divine presence is amongst them and Mish goes on to say how do you know even five or even three or even two or even one that the comes the Mish gives verses to prove that whatever level people are sitting and learning T the is always there so the previous Reb explains and again the one that was celebrating his celebration of redemption in AIC discourse that he gave out to the celebration of YB the first celebration which was a year later in and he says over there as follows even though what we learn in the mishna that one person is learning to and how much more so two and three and five you're bringing down godliness the's resting but nevertheless when it comes to learning him of multiple people which is a 10 people so that's drawing down a much greater um revelation of godliness and he says as follows just like when it comes to prayer kazal tell us that the prayer of raim of multiple people doesm does not look away from it like it brings a verse that when a multiple people a minion 10 people a prey well what happens is they draw down the 13 attributes of compassion so the same thing also applies to toy that when there's toy that's learned robing with multiple people what happens is you bring down a very very powerful uh Godly light now to explain the idea that it says prayer of multiple people and in the discourse he uses the expression of rabim multiple people also reference to learning to even though we said it the mission said it's holding 10 people and the fact it's robbing many mean more than more than 10 and also um the fact is that 10 is not the completion of M because there's much more Robin can be much much more so why does he use the expression of Robin so so in order to understand that he says we're we're going to have to explain with an introduction that the reason why something that's done in front of 10 Jewish je people's considered a big a huge publicity and we don't find a difference of something done in a public open way there's no difference between 10 and more than 10 once it's 10 it's publicity you don't say with 20 there's more publicity it's 10 publicity and afterwards doesn't make a difference why what's the what's the magical number of 10 because the idea of 10 is an example and includes within it all the different 10 different types of Jewish people the heads the Wood Choppers the water carriers Etc and when something's done in public in front of 10 um Jewish people it's just like you're advertising in front of all the Jewish people now why is 10 called aim many many people um know uh and and and it's considered a multile people that which is you can't get greater Robin is 10 because when a person does something in 10 people and since 10 is included all the different types of Jewish people so that's why it's considered what a Rin so that explains idea what R has to do with the idea of 10 goes on to explain he like this explain the auor explains in t that the quality of 10 people applies in all areas of and because as we know there's no such thing as something holy with without a minimum of 10 people 10 is the power that creates Kusha whether it's for prayer whether it's for Torah study whether it's for doing MIT but never less even though it applies to all areas and it those Torah study and mitv but the main qualities by prayer because the source of the verse is in reference to prayer in other words that the quality of praying in in a Rabin which again we said it's 10 people what does that mean when you pray by yourself it's one thing when you pray with a robin with 10 people the expression is Hashem accepts it and it's always it's always a beautiful thing for Hashem That's The Power of a minion when 10 people get together hasem accepts it and since what's the ultimate goal of prayer that hasem fulfill our request so therefore the the the quality of of praying with a robin with with 10 people over individual prayer um not that it add adds a certain component but it's actually a total different prayer it's a whole different level of prayer So based on this you can say this what the theic discourse at the quality of in public um is just like the quality of prayer in public what he's trying to say is that it's referring to that it's not just another component but it's a main it's a it creates a major difference in praying in public so just like when just like praying in public it's a whole different level the same thing also studying Torah in public 10 people is also a whole different level re goes on to say he says you can you possibly you can explain this as we know that it says that to is only acquired with a kabur when you're sitting people together you're discussing it you're having a conversation Etc so what do you see that when there's a bigger kabur when there's a bigger group of people obviously it's much greater know you you acquire it much stronger now since the ultimate the completion of a kabur of a group is 10 people because as we learned before 10 people represents all the different types of Jewish people so when a person is learning with 10 people so then the acquiring of the T is much much much more complete but there one second but seeming this not there not enough an explanation why because this um quality of toyra in a group is referring to the person learning T requires more so you sit down by yourself okay you got one level sit down with a few people deeper and when you sit down with a group of 10 people it's much it's much more powerful and know when you sit with 10 people you're acquiring that you're you're deter is much much much more complete but the fact is when we compare to in in in a group of Rin which means 10 people and we're comparing it to prayer of rabim we're not talking about acquiring we're talking about drawing down a light like it says in the discourse that when multiple people pray we draw down the 13 attributes of compassion so the same thing also applies when a person learns to in public it's not just you acquire more but you're actually drawing dra down a powerful light into this world in other words just to recap so saying since we learning the 10 people learning Torah from 10 people of prayer just like by 10 people of prayer it's a whole different level that you're drawing down so the same thing also T besides the fact that you're acquiring deeper concepts of Torah but you're actually drawing down powerful light when you learn what with 10 people so in order to explain this idea the quality of drawing down of of the light when a per when you're learning Tor in public so he he he starts explaining with an introduction of a powerful teaching of Ral Ral says we say it every day in the beginning of the prayer services with there's 13 different attributes that we we we learn out the something from a harder place to an easier place two different verses Etc and he explains over there the previous explains that through every one of these of the attributes that we learn T what happens is by every time you learn T and you go in depth and you use one of these tools to learn T what happens is new things get revealed in other words and what's the reason because the fact is that the 13 attributes that you use to learn T correspond are connected to the 13 attributes of compassion and like the the M of Mich taught us that when you look in the Torah said to kaleem Allah heal her right so know so the the shame kale that's the first one of the 13 a of compassion right the first so what did respond to he responded to and he says that if her father spit in her face she wouldn't be upset how much more which is basically the first attribute of the of the 13 attributes of the so you see there's a connection between the learning and the the on the and 13 attributes of compassion and he continues on to explain the discourse that this is the connection between the two insights in the verse where it says in in Song of Songs where King Solomon says which is pasturing in the in the in the in the in the Roses so he says don't read what literally but it also means that they learn and so what the first Insight is is learning and then also that the rose has 13 petals 13 leaves and the same thing also what what's the connection with when you're learning a of 13 paddles learning a of 13 attributes that we have the 13 attributes of compassion and the idea is when a person learns what happens is you draw down the 13 pedals from the rose 13 minut and what happens is when a person learns in public so now just like normally you draw you draw down the 13 attributes of compassion you actually draw down from a higher place because this that we that that that we saying that when a person learns T you draw down the 13 AC compassion is mainly what when you learn T public we have to understand what do he say in the beginning that when a p when a person learns the third with the 13 attributes that the Torah has learned you know K Etc so what we say from there that when you learn that you bring down uh new ideas so seemingly one second the connection of the 13 attributes you learn T is Con that you you bring down um you bring down a new light what how does that work so we learned it happens because these three 13 attributes are connected to the 13 attributes of compassion and and how do you draw down the 13 ATT compassion comes through through through learning to in public so what what's what what's the what's so why is he saying that by learning the the 13 by learning through the 13 Ates of Etc you bring down new things it's not about the thir the ultimate source of the new ideas con from the 13 of compassion but nevertheless he says over there that it comes through what specifically through the 13 different ways of learning soever he says he can say that possibly the explanation is as follows that the difference between learning toyra and prayer cuz what happens when you pray when you're praying you're basically beseeching Hashem and you're praying that that an energy should come down from below so so and and and and and then when hasem fulfills your request so it happens through prayer so pray you're beseeching Hashem and then you then an energy comes down down down here however when it comes to learning to when you're learning T you're not creating your request in tah you're learning to terem it means even before you learned that the T was there before you open up the the T was there so what happens when you're learning Torah but you're you're basically op creating that the channel should come to you but you're not you're not bringing down the light the light is there you're just bringing that it should come to you that's the B major difference between prayer prayer and Torah study by prayer you're basically creating a new light to come in and by Torah study you're just creating a come to you but the light already existed so therefore based on this you can say that the quality of T in public versus in private it's only about the person learning Torah but basically you're opening up a bigger channel to yourself know even though he says in the beginning of s discourse that the quality of learning Torah in public is not only by the person receiving it that the person requires it more but it also comes creates a new energy from high but there when a person learns in in in public which we said already 10 people see you're drawing down a great greater light but you could say that the whole idea of learning T that when a person learns Tyra so you draw down the light that exist before and what happens is when you're learning Terra you're drawing down a greater light than exist before so that's why he brings again since again the difference between ter and filler by by prayer is you're drawing on Something New by prayer it already exists so that's so different you're not creating anything new it's all about learning that's what he brings that when a person learns the the Tyra through the 13 attributes what happens is you actually are bringing down something new you're not just opening something that existed but you're actually creating something new in other words just like by prayer what happens when you pray you bringing down whole new energy that didn't exist before because what are you say in prayer it should be the will of hem that and it should come down something a new blessing so the same thing also when you learn tah and you learn Torah based on the 13 different rules of so then you're actually bringing down new lights that didn't ex exist before now why is that how could you bring in new light if Tor already is there because the 13 at that the torah's learned that you learned with is connected to the 13 at Compassion which that's higher than and that's how you bring down new light into this world as we know to itself is the which basically is the first of the level of the first of the on the other hand the 13 attributes are compassion is so when you learn to and you learn the 13 attributes of the 13 ways to learn so you're actually bringing in not just from the level of which already exists but you're bringing from the 13 compassion higher and through that you actually bring new ideas of T into this world and when you learn T in public so not only do you have the 13 attributes of of the way you learn that brings on the 13 compassion with SH when you're learning down ter in public you actually bring from a higher Place why because drawing down the 13 atries of compassion through learning is mainly where does that happen when you learn in public in other words the level of the 13 at of compassion that comes through the learning Teran public is obviously a much powerful um bringing down light into this world and he continues on theic discourse to explain another quality in the prayer in public that what happens when you draw down the light through prayer in public it comes and I'll say in Hebrew because important idea it's not based on what you're putting in so nor only you pray and guess what you bring in a new light that's what we learned till now and when you study Torah in public so so you actually bring in something new now you're saying something deeper when a person study prays and you pray in public not only do you bring in a new life but you bring it much greater than you even than you even try to achieve on your own is when you when you're praying okay I'm praying give me this okay he gives it to you wow here he saying no no you're even getting from a in a much higher Place Another what he explains besides the fact that when a person prays on his own so in cabalistic terms it's called the it's an Awakening From Below of a communal prayer it reaches very very high than you than a very high place but when you pray in public it comes from even higher than a place that you could reach and even higher than a place in a community can reach and like it says the kazal tell us that when a person when people pray in public throughout the whole year it's just like a prayer that's prayed on individually in the 10 days of chva why is that know it's just like when when when a person prays in the 10 days of chuva alone so it basically it's based on the prayer that you put in and that's why it's called it's a time when when your prayers are accepted so the same thing also when a person prays in public um with a minion throughout the year that comes much greater not even the level that you actually put in and so that's in terms of prayer and and he continues on to say the same thing applies when you learn ter in public that when you draw down you draw down through learning terer public is is much greater than the effort you're putting in so what he's adding over here is besides the fact that you're creating something new but you're even creating something new much more than a place and you can affect so it's almost like a hm is giving you a big bonus he says we have to understand even according to the explanation the beginning of cic discourse that and I'll say the word in Hebrew means when a person puts in their effort of community you reach obviously a great highlight so he explains that the the part that gets drawn down through the Awakening From Below of the of the of the of of the of the community is basically what the 13 attributes of of compassion and we know the 13 attributes of compassion is above and when it comes down from a high it's obviously much deeper than when you requested for but nevertheless he says no no that when you when when the now he's adding that that when when you when with the drawing down through through Rob which multiple people it's much greater so the question he's asking one second the fact is when you pray if you drain down you get so what is he adding that's more than you than you than you could reach for sure it's more than you could reach but he's is he adding something deeper so he says the point in the explanation is what he's trying to add is as follows that when when a person puts in the effort what comes down is it's much greater than the effort you put in that means when the when you're drawing down through a community effort it's besides the fact we're saying it's more than you put in because that's anytime you pray you pray you're getting more than you put what you put in you put in a pray you're getting more but the point is it's even from on high it's coming down much more almost like a in Hebrew it's called in C term it's called the gives you a gift on its own and you cannot reach that level hasm is giving you something tot totally deeper and to exp what does that mean so he gives an example it's like the idea that we say when a person says I put in the effort ah and I was successful I found something know say you're sitting you're trying to study comprehend something ah you know I worked I thought and guess what I found if you thought why did you find it then you put the effort in so what does it mean you found it if you said you got the I put the effort in what do you mean you found it you you put the effort in and you achiev what you put based on the effort but the answer is that the knowledge that comes by through your Gotti through your effort is it's it's a gift it's much deeper than you put the effort into it and when you get a gift more than you put the effort in there's two there's two there's two levels and now he explains when you have success you Gotti with understanding something that you work really really hard to try to comprehend so it's like it's like it's like a community prayer that you got something above the level of mean something higher than you were able to achieve but you obviously reached it by putting in the effort so the first levels you yeah you put the effort in you got something higher than you can you could obviously achieve but your effort caused that result that's one level a deeper level is that the success by understanding Torah which comes through our effort is from a place you didn't even put the effort in as you put your effort um in one area and all of a sudden you got something from a total different area in other words like the second level of of community prayer that what comes down through the work of prayer is just like a gift Hashem gives you not because of the effort you put in and you can't even reach there but you still have to do your part and yet it comes through the community prayer um just like when a a person puts the effort in t Torah learning you you get you got a special gift so again before before we go forward what's saying there's two there's two there's two levels there's one is when a person prays in public yes you put in the effort you got a new thing and the deeper is that you not only got a new thing you got something that you didn't even you weren't even going for it was a total total side side benefit and the same thing also applies like the example he gave is when you got to you put an effort in you got a gift okay that was that you were hoping for the gift and you got more than you thought here he's saying you got something you didn't even expect to get and there say this this difference is also in its source what mean the source what we learn what's the source of all the blessings all the blessings come from the the 13 compassion and how is that because we know that the the number 13 Yim which is called theim 13 strands of light what's 13 so 13 is really made up of 12 and one what's like why why 12 and one cuz on a spiritual level 12 is referring to Y bucker a level in cabala which is in the world of Bria 12 in the world of Bria what is the one the one which is on top of the 12 is referring to so again so the first level is 12 is a Bria and one is from the world of higher than that you 12 is actually 12 12 um different lines which from the world of AAS and one is even above it above AAS again so we have 12 from one from the other one is 12 from and one is even higher than that so you can explain that this that we're saying that you have 13 which is above the level of AAS because when you have the one but when on on top of the 12 which creates 13 so what happens then is is even the 12 is above because it's coming from the world ofas so he says the same you can say that these two ideas apply as well what does that mean that the one that comes into the 12 so in the first one we said the 12 is weing level of Bri so even after the one comes in it's still it's it's it's it's it's still finite finite finite number of 12 but you bring in the one from above in into them that's one level so 12 remains 12 one comes in them infuses them with higher energy but another way is that the actually the 12 get El elevated and they actually get get elevated into the one and they leave their finite level and they become the 12 become infinite and you can say that that's when we say that e which is one so one hand it's one but numerically has a numerical value Al is one is eight and doll is four so it's a total of 13 so you have the two different levels one is basically the one comes into the 12 the 12 remains 12 and it's infused with a higher energy but then you have the 12 gets into one where it becomes one and in the one you still have obviously you look dig deep into the numerical value you'll have 13s you can say that these two ideas of drawing down through our avoid yes whether it's whether it's whether it's through prayer or studying Torah in public that when you draw down in a level um which is above we said and and when when you do your avoa you reach a a place that you cannot reach there on your own so it also applies on the two levels in other words in the level of 13 that one is where with the one comes into the 12 because 12 is finite so you you bring in um uh it comes through the finite 12 and but but through that the one comes into the 12 which is which is which is um not based on on what you can re uh achieve like a gotas and the the second level where the 12 goes into the one and they all become part of the infinite and that's like the level where something which um which is totally a gift from on it own says he'd like to connect this with the the celebration of YB and youim tamas you see we're going 12 and one remember 12 one is part of the 13 so the 12 of tamas and the 13 of tamas so what happened ybas tamas that was that's the day of the birthday of the previous re of of of of of the re that was Liber ated so what happened on the 12th so a it was his birthday but also they notified him that he's going to be released but when was the when did the release happened it happened on the 13th day of Thomas why is that he was notified in the 12th he got released on the 13th that explains beautifully he says like this this that on the 12th of thas they notified he's going to be released because that is like 12 is they is the finite and one got came into into the 12 but he wasn't released yet because 12 is finite um because 12 remained where was even though he was notified means on the 12th one came in 12 he was notified he's being released W it felt The Godly light but guess what 12 is still finite and therefore he was not redeemed in reality even though the one came in the 12 there a beautiful way to explain this why because what is what is what is Gul what is redemption Redemption is Without Limits you you're were a prisoner how do you get redeemed and especially the the way it's the way it's explained in the famous letter of the previous rebba that came actually introduction to the discourse of 10 people are sitting and learning T and he says like this that not only did Hashem redeem me but Hashem redeemed everybody every Jewish person even someone just called just called a Jewish person and not only did he redeem them them but the says to add that he actually redeemed all future Generations us today we're redeemed because the Redemption of the 12th and the 13 ofas has a residual effect and it and it continues um for Redemption for all the Jewish people all throughout his all through through history in the future history future generations and redemption in reference to learning to and doing mitv and also redemption in terms of physical things to have children a life um sustenance and should be all in the way of abundance without any limits not only that that the Redemption of the 12th and the 13th H even the preparation for the Redemption for the ultimate Redemption which is going to come through mhia the king Messiah and then we're going to have the true Redemption without any limits but the fact is when was the actual Redemption was on the 13th cuz the 13th is when that's the numerical value of one that the actual 12 gets elevated into the one into to to to off the charge so here you have the practical application of this idea of of of um 12 and to 1 ver 1 to 12 um in the 12th of Tas yes one shine in 12 12 remain 12 that's why he felt the Redemption he was notified but it didn't happen to Redemption what happened on the 13th is the 12th gets goes into the one it becomes and that's when he had the ultimate Redemption and he continues on the Discord to explain that even though that Toyah is drawing down godliness into this world but nevertheless you still have to put effort and toil into tah know you learn to it's a gift from hm you're learning hm's to you're bringing godliness to world but you still have to put the effort in and he said when it comes to putting the effort there's two two different types of effort in other words in order for t to be appropriate like you know appropriate learning tah you have to have before as an introduction before you sit down to learn Tor you have to pray because like we said it says clearly if someone says I only have Torah I only learn Torah I don't pray guess what you don't even have Torah it's a prerequisite before you learn Torah you have to pray that's Point number one and also that when you learn T you have to put effort into it and in the effort there's two components so two things he saying number one is before you learn T you have to put the effort and then in t you have to have effort and in the effort there's two ideas one is to literally understand to put the effort to understanding T like it says you got to you have to put the you have to put effort that's Point number one in the effort you have to meditate comprehend the Torah and B that the effort in Torah has to be in a way that it changes you changes your Nature has to change your habits and like for example it says that it doesn't you have to do in a way that changes you like we know it says in the talud you can't compare in those days they would they was the custom on everything they learned they learned 100 times 101 they''re done they're not doing 10 one so if somebody did 101 that's called breaking your nature that's called breaking your effort so he says when it comes to learning to a you need to have the the prayer ref ref first B you have to put the effort and the effort means you have to comprehend it you also have to you have to go ahead and and do something against your actual nature one second the fact is we're saying that the term that we use put the effort in in T it's mainly where by putting in the effort while you're learning T itself learning it to use your head you have to you have to go against your grain but the fact is an AIC discourse what does he say in order for T to be proper to be proper Le learning tah you have to have prayer first and then he says oh then you also have to have effort in ter why prayer first and the points out actually if you give a look in Tanya where he speaks about these two ideas the putting in the effort in learning T and the effort in serving hem and we know serving hem is is is is is through prayer and the way the author explains in Tanya he first brings the verse that says you have to you look to see between someone that serves hm and doesn't serve hem and in reference to the serving and not serving so it says in in the talmud that what someone that learn doesn't serve H he learns it once 100 times and serving hasem he does it 101 times you're changing your nature and learning Terah and that's the source that all the MIT and especially prayer has to be against against your grain but the fact is so what does he say first it's all about learning terer first but the fact that theic discourse um he's changed it the way it says in so obviously he the the was being very specific and saying no no no guess what before you learn you got to pray and the question is why is that so he says well understand it based on an introduction and if you you point out a very very interesting point that the says in the M he says like this he says that even though to is com generally speaking like we said to is not saying you put the effort in pray you put the effort in to comes from it's just a matter of hasem gave us the T the T exists before we even learn it what does that mean what what so literally the the explanation is because since toyra comes from Hashem so what's what's what what's the point of learning with 10 people more people if it's coming from Hashem to sit down and learn you don't need multiple people why why is that because since when you're dealing with prayer how do you how does prayer happen no you have to put the effort in prayer so therefore the more people that are praying it's much greater effort however when it comes to T which comes from hasem what's the difference if it's it's one or many and like based on we know that the reason that through through prayer you literally can bring in a new a new will of hem because that's because the tremendous power I'll use the cabalistic term I'll explain it of which is the female May from the female Waters or like the expression based on the effort you put in that's that's what wants our effort so you can say so this that he points out and he says that t comes from high works the opposite also because since t comes from Hashem so therefore even through learning her with multiple people you cannot have a a Greater Joy and light just like like like the like like like like prayer because prayer bottom line comes from the effort this comes from Hashem so basic he explains the the order why he says why why he says why he says the order in theic discourse differently and he says like this first he explains the the work and the effort of prayer because and that you need prayer in order to have learning Torah that comes first then he explains the effort in learning tah why is that because the main effort is in prayer and that's why it's called that's why when we say a spiritual work we're talking about prayer because prayer prayer is work cuz what is real work changing your nature changing the way you do things and if you want to change yourself you want to transform yourself that happens through prayer prayer is the time to transform form yourself it's effort and especially when you're praying and you're doing the cuz when you're doing the you're standing just like totally humble just like a servant in front of his master total humility so prayer is the part of transformation that's why it comes first and that's why he he introduces in theic discourse the the the the work and the effort of prayer that we need to learn to why because the the work and the the transformation of learning Torah on its own cannot bring in this powerful power the powerful gift the powerful gift because because it's really coming from from Hashem but this that a person learns tah and learns tah in public it causes to draw down a gift much more than you put in just like by prayer that brings in much G much greater gift that comes mainly through the fact that you do the avoid of prayer before before learning Torah why because that's ultimately where the where the work is the work is in prayer but Ser says this explanation is really not enough why because the fact is when you learn tah that what what what you draw down comes through based on what you put in and where does that happen comes through learning turo and the success in learning T is much greater so therefore you need to have not only the learning the T the effort you have to put in the effort of literally transforming yourself means he's doing more than you would normally do and then um your learning is becomes a vessel for drawing down the avoid of prayer which we do for for learning to so D is saying is like this what we need first is to Pray by praying we're working on ourselves and then we become a vessel for the greatest blessings we draw down the greatest blessings then we have the learning tah and especially r that draws it down and then when you have the learning ter more than your your effort then you become a vessel for actually the biggest gift that comes from that that comes by learning ter after you prayed I like to add with an explanation of the connection of someone learns 1001 times which we said 101 that's changing your nature and more than you would normally do when you learn T and connect that to the 13 attributes of compassion in other words when a person learns 101 times then what happens is is not only is the 101 against you nature you're actually elevating all the 100 times before that just like like he explained before with the with with the number 13 that when you add that number the number one because 12 is 12 is nature and when you add the number one you elevate and there's a change in the 12 itself so basically says he'd like to explain the teaching of the mag of M which is brought down the discourse that when when Mo said to kale which we said is the first um name of of the 13 Act of compassion so what didm answering back which is the first of of the of the ways we learn things out in other words so what does it say his prayer said in other words what is he bringing out that the the he's pointing out in his prayer um that the drawing down of the 13 attributes of compassion on high where where where is it says it's referring to prayer and then you have toyra where's that that's that's a prayer he said hasem and that's the reason that when you draw down that comes down much more than you put in through tah we learn from where we learn from we learn from the idea of prayer because the main and source is in prayer k he's praying to hem and through that you actually bring it down into tah and he like to add that this idea that when a person prays and then it comes down into T is also found in the uh the the chapters of Psalms which is connected to the the the birthday of the the previous of that year when discourse and the the both in the in the psalm 102 which is connected to the the completion of the hund 102nd birthday so how does it begin it says a prayer for the poor person start of a prayer and then he goes on to cut that's going to be written down for future Generations which what's future Generations tah T knows Everlasting so you see it starts with prayer and then it goes on to tah the same thing also in in in in Psalm 103 which is connected to the 103rd year of of of the previous beginning new birthday so it starts with the appraising hem which basically is idea of a prayer and afterwards he goes on to say bless do the words of to listen so it says first says say to do and then it says to listen which basically is the whole idea of when we receive the Torah so you see from both these verses how prayer comes first and then afterwards you have the idea of goes on to say like as follows we know the teaching of the that anything that a person sees or ears is a lesson you see it there a lesson serving hem you hear it it's a lesson that's the the mag of adds that not everything a person sees everything a person hears and goes a step further anything that happens Miki anything happens to a person anything that happens besides seeing and hearing anything that anything happens is to serve Hashem what does that mean that anything that happens is Everything is Everything is divine Pro Providence so why is it call it happening because in in this world we call it a happening because we don't see but the fact is everything isem like the example he gives where it says that in the Torah you happen to find a nest of a birds and so so so it says Rashi says if you happen to find it not if it's let's say you have a nest in your house it means it's it's available why even though everything is Divine Providence and not only that that you can say that that that that it's dear andem the highest level the but never what does the verse say it's a that it happen in other words there are certain things that that the that the reason why it happened is yes it was prepared there from but there are certain things that happened only because just happened so how much more so we see from here that how much more so in the T if something in the Torah is in a specific way where basically the prayer comes before the Torah obviously not just it happened no no cuz a prayer is supposed to be before the Torah know even though it looked like oh yeah it just happened to be that way no the everything you have a lesson there everything you have a lesson so basic he says that you can say that this that the 13 attributes of the Torah that come you learn tah comes from where from the 13 attributes of compassion in prayer um and and what's the first one it's the to teach us that even though that the the main drawing down comes from where from the 13 actions of compassion which is through prayer and through that it comes in the tah but nevertheless there's still a quality in the way it comes in T versus the way it comes in prayer like just like for example something which is light and heavy that even though that um the heavy thing you're learning from the weaker thing but the fact it could still be heavy than the lighter thing and like he explains in theic discourse that this that we learn that the comes down the the the gift that comes which is much greater than you put in and where do we know that from we we we through the learning in public which and we learn that from the prayer in public and obviously we learn it in the way of that means that each one each one accomplishes the same thing now the difference between learning toyra and praying is just like the difference between a blessing and prayers until now we learned the difference between that prayer is the introduction the effort then the Torah and then the T effort and that brings down the greatest blessings above the charts so till now we learned difference between pray prayer and T now he says the same difference applies to B the same difference applies with the idea of a blessing and prayer why is that because when a person goes ahead and prays so the person what is down here and he's beseeching Hashem Hashem give me blessings blessing on the other hand the person has the power to bless which is the priest that they have the power to bless that they're standing on top in the source where it comes the blessing and they shooting down the blessing down here and like like it says in the blessing bless you which is a command so the same thing also when it applies to the the the flow of energy through tah because since we know tah belongs to everybody it totally any it's ownerless it belongs to everybody it means every single person could Merit learning T and up to the point Bec your T when you learn T and you can you become the owner of T and how much more so you can become the owner on the flow so just like pray you have to put the effort in and blessing you have the power to bring it down the same thing also through toy you have the power to bring down the energy into this world that's that's one quality another quality in the in the priesthood blessing is that the flow that comes down through a pleasing breing blessing comes from above above any levels because a blessing in general is to bring down something that's um in the source not something new a blessing doesn't bring anything new and that and and that's the quality of prayer over blessing because through prayer you can bring down something new so that's a regular blessing and prayer a blessing you bringing down something that exists and and pray you're bringing something new but when it comes to the Priestly blessings there's two qualities that one is that it comes from above above level you can bring down something totally new and it's and it's also be done in the way of a commandment and the same thing also just like in in in the preed blessing you have both the same thing applies to Torah you have also both qualities that through learning to you can bring from and it could be a command and and that's the real gift and the power of learning Torah in public versus prayer in public because when you learn tah it's in a way that you have the power so what he's bringing out is something very very powerful like this on one hand you need prayer first prayer puts the effort in and brings from then learning T brings from and you have to put the effort in but he's saying is like this by prayer even though it's first even though it's first guess what you can only bring you can only you can only bring from a certain level and you can't guarantee it's going to happen you have to pray either hasem says yes hem no toyra on the other hand we said is not only like a blessing it's like the Priestly blessings that comes from the highest level and we have the power to force it through through through through through the learning turo now even though the Priestly blessings is its own Mitzvah to bless the Jewish people but guess what it's part of the prayer service so here we see that even though so to speak is a lower level because we have to beeech and it's not a guarantee you a guarantee you're going to reach it but nevertheless through prayer which technically is on a lower level we reach the blessing of the Priestly blessings um that bring it down from the highest level down here so based on every you can say with when you learn from a c just like when it comes to prayer and the Priestly blessings even though it's totally different because a prayer you're asking and a Priestly blessing is coming down from high and you're commanding but nevertheless how do you reach the Priestly blessing can't just go into the priest blessing you do it during during the prayer service the same thing also applies with with Torah and and prayer even though that bringing down from the 13 ATT of compassion above which comes through to so it's it's it's higher than bringing down um from the 13 through prayer like we said before because prayer is much deeper but nevertheless um through learning tah you bring it down um through prayer and which is even higher than the 13 attributes of compassion of ter each one basically has the quality over the other one and he like to add that even learning this in a way of a we're saying that we're learning out from the from the stronger one to the weak one Etc that means the prayer is coming from down here on high where teaching Hashem and the Priestly blessing is coming down from high and down below but nevertheless how do you reach the the Priestly blessings you didn't have prayer so the same thing also in reference to learning T and and and and praying that even though that the drawing down T um which comes through the 13 attributes of compassion above which is loow in prayer but nevertheless um this that it comes down um through tah into this world um it's it's we learned out from the from the laws of a you can say that through that a person goes ahead learns and it becomes your Torah that you're learning and you become so to speak the owner on the Torah you're learning so you literally become the owner on the flow of prayer that comes through T and that's why learning T and prayer is learned from a why because drawing down uh prayer which comes through ter has a quality um over um prayer itself so you see each one obviously they feed on each other and and we use the tool of to make one stronger over the other one he like to add that through the through the the teaching of the 10 people that are studying and learning Torah and the teaching of of the previous sh that was was given to to learn um in honor of his celebr celebration of Li of Liberation so what he did was he made every one of us an emissary of the freba the one that's the the owner of the the the the Liberation to to study this and he gave us the power to be successful successful in establishing Community sh Community classes and success in everything that talks about theic discourse that and success that to bring down all the powerful blessing that comes through learning tah in public and this should all be done there says in the way of the Priestly blessings that the blessing should come down very very quick and like explains look at the that a staff sprouted and ands came out that through theum the good the good elements of the iron staff what happens is not only do we have good almonds we actually transform the bitter the bitter almonds which basically is referring to the three weeks which are are weeks of three weeks of morning we should transform them to days of joy and celebration and the ultimate joy and celebration is going to happen with the true Redemption the complete Redemption which is happen through M and should happen so here you have another powerful beautiful discourse in the rebba the power of prayer the power of Torah study the power of community and by by by by Pray by by praying and Torah and and learning Torah we will bring down the greatest blessings like says the ultimate the great the great blessing of Messiah coming and God willing our next class will be have a great and blessed week