(1) 3. And there is a difference between the lessons a person explains to himself and those he explains to a group of people. This is because when he expounds publicly, and before giving the lesson binds himself with their souls and pours out his words and prayers before God, then certainly (Job 36:5), “Behold, God is great and despises not.” But the prayers of an individual—perhaps they do despise his prayers.

(2) This corresponds to (Numbers 20:8), “Speak to the boulder in their presence”—your prayer should be at a time when the congregation is assembled <before you>. And this is (Deuteronomy 31:12), “Gather together the people.”

(1) 5. And when a person prays before the lesson, he has to pray with entreaties, asking God for an undeserved gift. He should not make it contingent upon his own merit, even if his staff of strength from his devotional service has now been aroused. This staff is not for self-aggrandizement, but for humbling the evil of the community.

(2) This is because in a group of people, there are those who are good and those who are wicked. He has to humble the evil of the wicked, as explained. But before God, he must stand like a pauper and a beggar. He should plead instead of relying upon <his own merit>. This is (Deuteronomy 3:23), “At that time I pleaded with God, saying.” He has to plead whenever it is that he wants to “say”—i.e. prior to giving the lesson.

(3) And this is the mistake which Moshe made. God said to Moshe: “Take the staff and gather the community. Then speak to the boulder in their presence.” He was to take the authority of his strength which he had by virtue of his mitzvot and good deeds, “And gather the community.” For at a time of gathering, when there are also wicked people amongst them, a staff of strength is necessary in order to subdue their evil.

(4) But afterwards, “Then speak to the boulder in their presence.” It isn’t “speak[ing]” unless [it’s said with] humility. He should pour out his words and prayers with pleading, like a pauper and a beggar. “To the boulder”—i.e. to the Supernal Heart, as above. “In their presence”—specifically. The assembly should be there at the time, so that he can bind himself to their souls.

(5) But he [Moshe] did not do this. <Rather,> he made mention of his goodness and righteousness while praying. He did not make use of the staff for the assembly, but used the staff while praying.

(6) This corresponds to (Numbers 20:11), “Moshe raised up his hand [and struck the boulder twice with his staff].” “His hand” alludes to prayer, as in (Exodus 17:12), “His hands were faith,” which Onkelos translates as, “[His hands] were spread out in prayer.” He raised up his prayer and did not bind himself to the assembly. “And struck the boulder twice with his staff,” as if to say, “He struck the rock and water flowed” (Psalms 78:20) —he struck the Supernal Heart, like people taking something by force, with coercion. This is because he [Moshe] came with the strength of his good deeds.

(7) And this is the striking of the boulder twice. One striking was the taking of the Torah lessons by force, with coercion. He did not ask for it gratis, as explained. And there is another striking. For “whoever presses the hour, is pressed by it” (Berakhot 64a), and he passed away prematurely. And with his passing, the Divine Presence, which is the Supernal Heart, wails and cries over him. And this is “twice,” for both Moshe and Aharon died as a result of the striking. As is written (Numbers 20:13), “These are the Waters of Strife….”

(8) Because of this, a person should not pressure himself about anything. Rather, he should request with pleading. If God will give it to him, He will give it; and if not, not. {“Because you did not have enough faith in Me to sanctify Me in the presence of the Jewish people, therefore, you shall not bring this assembly to the land that I have given you” (Numbers 20:12).}

(9) And this is, “Because you did not have enough faith in Me”—i.e. prayer, as mentioned. He raised up his prayer above the prayer of the assembly. He did not bind himself with <their souls>. And prayer is faith, as in, “His hands were faith.”

(10) “To sanctify Me in the presence of the Jewish people.” Specifically, “to sanctify Me.” For through the multitude’s <prayer, His name> is made holy. “Therefore, you shall not bring this assembly to the land that I have given you.” <This> hinted to his passing away. For at the time of the tzaddik’s passing, holiness is also added above, as is known. Thus, that which was decreased through them is now completed through them.

(1) You should be able to feel another’s troubles in your own heart. This is especially true when many are suffering. It is possible to recognize another’s anguish clearly, and still not feel it in your heart.

(2) When an entire community is in distress, you should surely feel its agony in your heart. If you do not feel it, you should strike your head against the wall. That is, you should strike your head against the walls of your heart.

(3) This is the meaning of the verse, “You shall know this day and take it to your heart” (Deuteronomy 4:39). You must bring the realization from your mind to your heart (see “His Wisdom” #217). Understand this well.

(4) We later heard that the Rebbe once said that this is the meaning of the verse, “Hezekiah turned his face to the wall” (Isaiah 38:2). The face that he turned was his mind, bringing it inside the walls of his heart.

(5) One’s true face is his mind, and the mind illuminates the face from within (Likutey Moharan 30:4; cf. Ecclesiastes 8:1).