The Proper Preparation for studying Torah with purity

Preparation for studying Torah with purity:[1]

For Torah study to have a proper and recognizable spiritual effect on the person who is studying it, it requires prior spiritual preparation. Lack of doing so creates a disconnect between the person and the Torah which he studies, and makes it similar Lehavdil to the study of other secular wisdom from the respect that the information remains outside of oneself. This disconnect, causes one not to be able to see the effect of the Torah study on the person. This is despite the fact that God allows the person studying the Torah to understand the material, and so is the nature of the world. In contrast, proper Torah study achieves a unity between the person studying, the Torah that he is learning, and the creator whose wisdom one is studying, hence making the Torah become his so to say, and hence making a real change and effect on the person studying it. Accordingly, one who is successful in understanding and studying Torah but feels that his level of fear of heaven, and spiritual refinement and refinement of character is not in accordance or commensurate to the amount of Torah which he studies, then he must amend his preparations for Torah study so it have this effect. The following is a list of matters that must be incorporated for proper Torah study:

  • Mikveh: Immerse in a mikvah (ritual bath) to achieve ritual purity before studying.
  • Yiras Shamayim and Kabals Ol: Prepare oneself with fear of Heaven and acceptance of the yoke of the Kingdom of Heaven.
  • Siyata Dishmaya: Recognize the ongoing need for Divine assistance (siyata d’shmaya) even after proper preparation.
  • Tzedaka: Give a coin to charity before beginning Torah study.
  • Chitas: Study the three daily portions instituted by the Rebbe: Chumash (Five Books of Moses), Tehillim (Psalms), and Tanya.

 

A Free Translation of the Rebbe’s letter

B”H, 23rd of Nissan, 5716 (1956)
Brooklyn

Shalom Ubracha!

In response to your letter from the 5th of Nissan regarding the soul-accounting and its ensuing conclusion that you do not feel that you have achieved a proper level in divine service and fear of Heaven appropriate to your Torah study. Behold, it is known the saying of our Sages (Avodah Zarah 19a): That in the time of Torah study, there are two stages: “In the Torah of Hashem he meditates” and “in his Torah” which is the ultimate goal of learning. Now, seemingly, one might ask: How is it possible that the Torah of the Lord becomes “his Torah”? For there is absolutely no comparison
between the Giver of the Torah and the one who studies it, between Creator and created.
And if it is impossible to pass an elephant through the eye of a needle, even in a dream, though both are finite, how much more so regarding the Infinite Creator,
who is truly without limit, and He, His knowledge, His wisdom, and His Torah are one
As the Rambam elaborates, Aand as explained in the Tanya, especially in the “Shaar HaYichud VeHaEmunah” (Gate of Unity and Faith). But it is through the kindness of the Holy One, blessed be He, Who is all-powerful, and for whom nothing is wondrous.

From this we understand as well: That in order for the Torah of the Lord to become “his Torah,” It is essential that one be a servant of G-d and intellectual study alone is not sufficient at all.

As the Mechilta says on Parshat Yitro: “Accept My kingship, and afterward accept My decrees.”
And in Berachot 13a: That each day one must first accept the yoke of Heaven, and only afterward the yoke of Torah and mitzvot.

From this it is understood: If the preparation is not in this manner, then all of this is included in the brief saying of our Sages that the giving of the Torah was through the precedence of ‘we will do’ before ‘we will hear’ (נעשה לנשמע). If one’s Torah study is not conducted in this manner, then it lacks a true connection with the person studying it, and as a result, its effect is not evident—even though, in order not to negate the concept of free will, the person is allowed to study and understand the Torah if he is intellectually capable, since this follows the natural order. As our Sages said (Avodah Zarah, ch. 4), ‘he loses his world because of…’ Especially since, according to the promise that ‘no one will be cast away,’ ultimately the words of Torah will bring him back to the desired path. However, the problem is that this might happen in another reincarnation (as explained in Tanya, end of chapter 39), and in the meantime, decades of life are lost, etc.

The conclusion from all the above is that one must study Torah in purity—meaning, he should be careful to immerse in a mikvah. And precede his study with fear of Heaven and acceptance of the yoke of the Kingdom of Heaven, and knowing that even after all this, one still needs Divine assistance (siyata d’shmaya). It is also necessary to have faith and to give a coin to charity before learning. Then, in accordance with the attribute of the Holy One, blessed be He—measure for measure—success is granted in learning, regardless of whether one is poor or wealthy.

It is understood that it is not possible to elaborate on everything necessary in a letter, but I hope that even the few lines above, though limited in quantity, will suffice if they are taken to heart as needed. Certainly, one should study the three daily portions that are equal for every soul, as instituted by my revered father-in-law, the Rebbe, of blessed memory—namely, Chumash (the Five Books of Moses), Tehillim (Psalms), and Tanya—as is well known. And one should guard them, and at the very least, begin to observe them from now on.”

With blessings,

In the name of the Rebbe, shlita (may he live and be well),

The Secretary

[1] Igros Kodesh Volume 12 pp. 427-428

Was this article helpful?

Related Articles

Leave A Comment?

You must be logged in to post a comment.