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Why does Avos 3:6 describe shechinah differently for Torah (תורה) study than the Gemara (גמרא) does for prayer? The shiur develops a yesod distinguishing external versus internal relationship with God - prayer accesses external divine presence, while Torah study awakens the godliness within our souls. This explains why Torah study creates unique holiness and offers a path for bringing kedushah into our homes today.
This shiur examines Pirkei Avos 3:6, which discusses the divine presence (shechinah) that manifests when people study Torah (תורה) together - from ten people down to even one individual. Rabbi Zweig begins by noting apparent contradictions between this Mishna and a similar passage in Talmud (תלמוד) Brachos about prayer, particularly why this Mishna mentions five people while Brachos does not, and why the language differs between 'shechinah shehuya beinehem' (divine presence between them) versus 'shechinah imahem' (divine presence with them). The analysis draws from a Rambam (רמב"ם) in Hilchos Teshuvah explaining that communities have special prayer power year-round when praying wholeheartedly, while individuals only achieve similar power during the Ten Days of Repentance, where their prayers are 'received' immediately rather than 'answered.' This leads to a fundamental distinction between two types of relationship with God: external and internal. Prayer represents relating to God as an external presence, while Torah study awakens the godliness within our souls - the divine spark that God 'blew' into Adam's nostrils, representing something from within God Himself placed in every person. This internal godliness explains why a Beis Midrash has greater holiness than a Beis Knesset, and why after the Temple's destruction, 'God has nothing in this world except the four cubits of halacha (הלכה)' - wherever people study Torah. The shiur explains that men require Torah study to access this internal godliness, while women are naturally more in touch with themselves, which is why they're exempt from Torah study obligations. The ideal marriage represents a fusion where each partner learns from the other's spiritual strengths. The discussion concludes with practical applications for our post-Temple era: since external divine presence is less accessible, we must focus on developing internal godliness through both Torah study and acts of kindness (gemilus chasadim), which emulate God's ways and express the divine nature within us. This makes our homes sanctuaries of holiness that can inspire our families even without the Temple's external divine presence.
Pirkei Avos 3:6
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