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4.01 RABASH,

Article No. 2, (1984), “Concerning Love of Friends”

One must disclose the love in his heart towards the friends, since by revealing it he evokes his friends’ hearts toward the friends so they, too, would feel that each of them is practicing love of friends. The benefit from that is that in this manner, one gains strength to practice love of friends more forcefully, since every person’s force of love is integrated in each other’s.

It turns out that where a person has one measure of strength to practice love of friends, if the group consists of ten members, then he is integrated with ten forces of the need, who understand that it is necessary to engage in love of friends.

4.02 RABASH,

Article No. 2 (1984), “Concerning Love of Friends”

We must remember that the society was established on the basis of love of others, so each member would receive from the group the love of others and hatred of himself. And seeing that his friend is straining to annul his self and to love others would cause everyone to be integrated in their friends’ intentions.

Thus, if the society is made of ten members, for example, each will have ten forces practicing self-annulment, hatred of self, and love of others.

 4.03 RABASH, Article No. 5 (1984),

“What Does the Rule, ‘Love Your Friend as Thyself,’ Give Us?”

“A sacred audience,” we are referring to a number of individuals who have gathered and formed a unit. Afterwards, a head is appointed to the audience, etc., and this is called a Minian [ten/quorum] or a “congregation.” At least ten people must be present, and then it is possible to say Kedusha (a specific part of a Jewish prayer) at the service.

The Zohar says about it: “Wherever there are ten, the Shechina [Divinity] dwells.” This means that in a place where there are ten men, there is a place for the dwelling of the Shechina.

 4.04 RABASH,

Article No. 251, “Concerning the Minyan [Ten in the synagogue]”

Our sages said, “You are called ‘man,’ and not the nations of the world,” since their sole aim is to receive for themselves. This is the meaning of “When the Creator comes to the synagogue and does not find ten men there,” meaning that there will be someone there who will pray for the quality of “ten,” which is the Shechina, so she will rise from her exile, for by engaging with the desire to bestow, one raises the Shechina from the dust. But when each one cares for his personal needs, the Creator is angry.

He brings evidence from the verse, as was said, “Why have I come and there is no man” to care for the needs that pertain to the quality of “man,” and cares only to satisfy the needs that pertain to the quality of a beast? Rather, one should always answer to himself for whom he spends his time and for whom he exerts, for he should be concerned only with the needs of the collective.

 4.05 RABASH,

Article No. 28 (1986), “A Congregation Is No Less than Ten”

Our sages said (Sanhedrin, 39), “In every ten there is Shechina.”

It is known that Malchut is called “tenth.” It is also known that the receiving Kli is also called “the Sefira Malchut,” who is the tenth Sefira, receiving the upper abundance. She is called “will to receive,” and all the creatures extend only from her. For this reason, a congregation is no less than ten, since all the corporeal branches extend from the upper roots. Therefore, according to the rule, “There is no light that does not have ten Sefirot,” in corporeality, something is not considered a congregation that can be regarded as important unless there are ten men there, such as the upper degrees.

4.06 Zohar for All, Nasso,

“Why Have I Come and There Is No Man,” Items 105-108

It is written, “Why have I come and there is no man.” How beloved are Israel by the Creator, for wherever they are, the Creator is among them since He does not remove His love from them, as it is written, “And let them make Me a Temple and I will dwell among them.” “Let them make Me a Temple” is any Temple, for any synagogue in the world is called “a Temple.” “And I will dwell among them” since the Shechina [Divinity] is the first to come to the synagogue. Happy is the man who is among the first ten in the synagogue since they complete the congregation, which is no less than ten, and they are the first to be sanctified in the Shechina. There must be ten in the synagogue at once, and not come bit by bit so as not to delay the wholeness of the organs. All ten are as organs of one body in which the Shechina is present, for the Creator made man at once, and established all his organs together.

When all of one’s organs are completed at that time, each organ is completed in itself properly. Likewise, when the Shechina comes to the synagogue first, there must be ten together there, and then it is completed since a congregation is no less than ten, corresponding to the ten Sefirot of Malchut. As long as there aren’t ten there together, none of them is completed. Afterwards, the correction of the whole congregation is done, as it is written, “The king is glorified in the multitude of people.” Hence, the people, who come after the first ten, are all a correction of that body, the correction of the congregation, since the increase of people increases the glory of the king.

When the Shechina comes first and people have not come ten together properly, the Creator calls out, “Why have I come and there is no man?” “There is no man” since the organs have not been corrected and the body, called “congregation,” has not been completed. This is so because when the body is incomplete, there is no man, for the individual organs that have already come are incomplete. When the body is completed below, when there are ten together, upper Kedusha [holiness] comes and enters that body, and the lower one becomes truly as the ten Sefirot of above. At that time, everyone must not open their mouths to speak of worldly matters since Israel are now in the wholeness of the upper one and are sanctified in the upper Kedusha.

4.07 Zohar for All, Truma [Donation],

“In a Multitude of People Is a King’s Glory,” Items 692, 694-698

And when the angels come to be friends with Israel, to praise the Creator together, and Israel below do not come to establish their prayers and litanies, and to praise their Master, all the holy camps in the upper government break from their corrections. It is so because they do not rise in rising, for they cannot praise their Master because the praises of the Creator must be above and below together, upper and lower at the same time. This is why it is written, “A prince’s ruin,” and not “A king’s ruin,” as it concerns only the camps of angels, not the King Himself.

And even though not many came to the house of gathering, but only ten, the upper camps come into these ten, to be friends with them and to praise the Creator, since all the King’s corrections are in ten. Hence, ten is enough.

4.08 Pirkei Avot

[Ethics of the fathers], 3:6

Rabbi Halafta Ben Dossa says, “Ten who sit and engage in Torah, the Shechina [Divinity] is among them,” as was said (Psalms 82), “God stands in the congregation of God.”

4.09 Rav Shneor Zalman of Liadi,

The Tania

The sages of the Mishnah said in their teaching, “Ten who sit and engage in Torah, the Shechina [Divinity] is among them,” for “this is the whole of man.” This was also all of his descent in this world, for the purpose of this ascent, of which there is none higher for the Shechina of His strength will dwell and grow within the children of Israel, as it is written, “For I the Lord dwell within the children of Israel,” specifically through engagement in Torah and Mitzvot [commandments] in a ten. It was said about this, “holy in the midst of you,” and there is nothing holy in less than ten since the installation is an enormous illumination from the light of the Creator that shines in it unboundedly and limitlessly. He cannot clothe in a limited soul, but rather surrounds it from above, as our sages said, “In any ten, the Shechina is present,” meaning He is established and is present over us through the work of our hands in Torah and Mitzvot particularly in the collective.

4.10 Tana de Bei Eliyahu Zuta,

Chapter 14

Israel are not redeemed by affliction or by enslavement, or by jolting, nor by madness or pressure or by absence of nourishment, but rather by ten people sitting with each other, and each of them reads and learns with his friend, and their voice is heard.

4.11 Exodus 18, 25-27

Moses chose able men out of all Israel and made them heads over the people, leaders of thousands, leaders of hundreds, leaders of fifties and leaders of tens. They judged the people at all times; the difficult dispute they would bring to Moses, and every minor thing they themselves would judge. Then Moses bade his father-in-law farewell, and he went his way into his own land.

4.12 Rabbi Abraham Chaim of Zlotshov,

Orach LaChaim

In Israel, there were leaders of thousands, leaders of hundreds, leaders of fifties, and leaders of tens. Those who were from the leaders of tens, each had ten people from Israel under his hands. He was the head and bestowed upon them from his wisdom, while he himself submitted himself and lowered himself under the leader of fifty and received his wisdom among the fifty over whom was the leader of fifty. Likewise, the leader of fifty yielded and was lowered and received from the leader of hundred who was over him. And likewise, the leader of hundred received from the leader of thousand, and the leader of thousand from the president of the tribe. And the rule is that anyone who raises himself, the Creator lowers him, and anyone who lowers himself, the Creator raises him.

4.13 Rabbi Nachman of Breslov,

Likutey Halachot

Wherever ten gather to pray, illumination from ten discernments is extended over them, as they are regarded as the world of correction. By this, all the bad factions in Israel are corrected. This is the heart of the correction of the ascent of the worlds and the qualities.

4.14 Berachot, 21b

Rabbi Yochanan said, “The verse says, ‘I was sanctified among the children of Israel.’ Anything of holiness shall be no less than ten.”

4.15 Rabbi Kalonymus Kalman Halevi Epstein,

Maor VaShemesh, VaYechi

The essence of the assembly is for everyone to be in one unity and for all to seek but one purpose: to find the Creator. In every ten there is the Shechina [Divinity]. Clearly, if there are more than ten then there is more revelation of the Shechina. Thus, each one should assemble with his friend and come to him to hear from him a word about the work of the Creator, and how to find the Creator. He should annul before his friend, and his friend should do the same toward him, and so should everyone do. Then, when the assembly is with this intention, then “More than the calf wants to suckle, the cow wants to nurse,” and the Creator approaches them and He is with them, and great mercies and good and revealed kindness will be extended over the assembly of Israel.

4.16 Rabbi Kalonymus Kalman Halevi Epstein,

Maor VaShemesh, Ekev

The most important is for each and every one to annul himself completely and not think of himself as righteous or that he counts at all among the friends. He should only see that his actions do not blemish the society. Although it seems as though he is a great person, he should nonetheless look into his actions and think, “What make me great?” and annul himself completely. It is known that in every ten there is Shechina [Divinity], and this is a complete level. In a complete level, there are head, hands, legs, and heels. It follows that when every person regards himself as nothing in society, then he regards himself as a heel compared to the society, while they are the head, the body, and the higher organs. When each one thinks of himself in this way, they make the gates of abundance and every lushness in the world open up to them, and it is drawn the most through the person who is more regarded as “nothing” and as “a heel.”

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