Editing Torah (section)

== Three Aspects of Torah ==
In the Torah, there are four aspects.

===== Inheritance =====
It is written "Torah tziva lanu Moshe morasha" (Moses commanded us Torah as an inheritance), meaning the Torah was given to us as an inheritance, as the term "morasha" also means inheritance.

The concept of inheritance is something that comes by necessity, as any condition that contradicts what is written in the Torah is void, since the mitzvah of inheritance operates by necessity.

===== Gift =====
We also find in the words of our Sages that the Torah was given to us as a gift.

The concept of a gift depends on the will of the giver - if the giver wants to give the gift it is good, and if not, it does not belong to the receiver at all.

===== The Difference Between Inheritance and Gift =====
The concept of inheritance and gift relates to the practice of mitzvot [as learning is great because it leads to action] which are clothed in physical matters in order to refine the sparks of Tohu that fell in the Breaking of the Vessels [which are abundant lights, both in quantity and quality]. Through this refinement process, we inherit Keter-Chochma-Binah of Tohu. Since this is not proportionate to the refinement [as known that current refinement is only in the seven lower sefirot of Tohu, yet through this we automatically inherit also Keter-Chochma-Binah of Tohu, as explained in the discourse "Do not distress Moab" by the Mitteler Rebbe], it is called inheritance. When one merits this inheritance, then they are given a gift - meaning a drawing down from Ohr Ein Sof of a level above Tohu, which is the aspect of gift, meaning something that cannot be reached except through gift alone. 

This concept is higher than inheritance, because even though inheritance isn't something earned through one's own effort, there is still a connection - after all, why does a son inherit from his father? Because he comes from him. Thus, inheritance comes to one who has a connection and attachment to the giver. Similarly in the spiritual analogue, since one refines the nitzotzos of Tohu [they become like a brother for good to Eisav], therefore they are given as an inheritance the lights of Kesser-Chochma-Binah of Tohu. However, the concept of a gift is something that doesn't come through one's actions at all. In the spiritual analogue, since is'arusa d'lesata (awakening from below) cannot reach there, therefore the drawing down from there is a gift.

Our Sages teach that during the first three hours, Hakadosh Baruch Hu sits and engages in Torah. This requires explanation - don't our Sages say that whenever someone learns Torah, Hakadosh Baruch Hu learns opposite them? Therefore, there shouldn't be even one hour when no one is learning, as some who can't learn during the day learn at night. The main learning is during the day, as stated "we are day workers," though they also said "night was created only for learning." Thus, day and night, there isn't one hour when someone from Israel isn't learning, so Hakadosh Baruch Hu learns opposite them. So what does it mean that the first three hours Hakadosh Baruch Hu sits and engages in Torah? Also, what's the meaning of "sits and engages in Torah"?

The explanation is as mentioned above: When it says everyone who learns, Hakadosh Baruch Hu learns opposite them, this means it's drawn down according to one's effort and service. This is precise in the language "opposite them," meaning it's within the measured levels. However, the statement about the first three hours refers to the drawing down [which is completely above the measured levels] that comes as a gift from above, even without is'arusa d'lesata. Therefore it uses the term "sits," similar to how one lowers themselves when sitting [as their head is lowered], and "engages in Torah." The "first three" refers to the level above the measured levels, similar to the three first [levels] mentioned in Kabbalah texts.

===== Effort =====
Our Sages teach "Prepare yourself to learn Torah for it is not an inheritance for you" - this seems to contradict the interpretation of "morasha" as inheritance.

The concept of "prepare yourself" comes specifically through service - when one works well, the quality of their work will reach them, and when the work isn't sufficient, they won't have it. This is why it emphasizes "prepare yourself to learn" because it's not an automatic inheritance, nor is it a gift given even without proper work. Rather, prepare yourself to exert yourself in Torah study, through which you will succeed.

Torah observance is only possible through tremendous effort, as our Sages say "If you tried and succeeded - believe; if you didn't try and succeeded - don't believe," because without effort it's impossible to find words of Torah. This relates to their statement "prepare yourself to learn Torah for it is not an inheritance" that would come without any effort. According to one's work in Torah study, so will grow their understanding of Torah and the drawing down of G-dliness that comes through their study and effort in Torah. About this our Sages said "Whoever reads and studies, Hakadosh Baruch Hu reads and studies opposite them" - drawing down G-dliness in Torah. In this drawing down, Jewish souls are called chasan (groom) and the Torah is called kallah (bride). When Hakadosh Baruch Hu reads and studies, it's specifically "opposite them," meaning through the person's reading and studying.

===== Bride =====
Sometimes we find Torah called "kallah" as our Sages interpret [on the verse "Torah tziva lanu etc."] "Don't read morasha (inheritance) but me'orasa (betrothed)" - that Torah is a bride betrothed to a man, meaning Jewish souls.