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5.01 Baal HaSulam,

Shamati, Article No. 99, “He Did Not Say Wicked or Righteous”

If one does not have any desire or craving for spirituality, if he is among people who have a desire and craving for spirituality, if he likes these people, he, too, will take their strength to prevail, and their desires and aspirations, although by his own quality, he does not have these desires and crav- ings and the power to overcome. But according to the grace and the importance he ascribes to these people, he will receive new powers.

5.02 Baal HaSulam,

“Peace in the World”

Each and every individual in society is like a wheel that is linked to several other wheels placed in a machine. This single wheel has no freedom of movement in and of itself but continues with the motion of the rest of the wheels in a certain direction to qualify the machine to perform its general function.

And if there is some malfunction in the wheel, the malfunction is not evaluated relating to the wheel itself, but according to its service and role with respect to the whole machine.

 5.03 Baal HaSulam,

“Not the Time for the Livestock to Be Gathered”

And when the power of one part is missing, it causes weakness in the whole level. This is the mean- ing of (Braita de Rabbi Ishmael) an individual that requires a collective, and anything that was in the collective and has departed the collective, does not testify to itself, but departed in order to testify to the entire collective, since (Psalms 103:15) “As for man … as a bud of the field, so he will bud.”

The whole point of the buds rises into a single flower, the collective of Jacob and the tribes, a complete bed. This places a unique boundary for each and every soul, as in receiving light from above in this world, in the work, and one is greater than the other, one is higher than the other, and no face is like another.

The depiction of those boundaries is identical to the image of the lines and dots of the flower, where the boundaries in each part and dot on the flower form the beauty of the flower. But when the dot or the part in the flower extends its boundary, whether a little or a lot, it makes the whole flower unsightly. It is impossible to take only part of the flower and examine it alone, for then that part has neither beauty nor glory.

This is the meaning of the allegory in The Zohar (The Sulam [Ladder] commentary, Nasso, Item 19) about two who boarded a boat, and one was drilling under him. His friend admonished him, “Why are you drilling?” And that fool replied, “Why should you care? I am drilling under me!” But indeed, the individual spoils the beauty of the entire image.

5.04 Baal HaSulam,

“The Teaching of the Kabbalah and Its Essence”

The greatest wonder about this wisdom is the integration in it: All the elements of the vast real- ity are incorporated in it until they come into a single thing—the Almighty, who contains them together.

5.05 Baal HaSulam,

Letter No. 17

The Creator is the light of Ein Sof, clothed in the light of the Torah, which is found in the above 620 Mitzvot. Understand that thoroughly, for this is the meaning of their words, “The whole Torah is the names of the Creator.” It means that the Creator is the whole, and the 620 names are parts and items. These items are according to degrees and steps of the soul that does not acquire its light at once, but gradually, one at a time.

From all the above, you find that the soul is destined to acquire all 620 holy names, its entire stature, which is 620 more than it had before it came. Its stature appears in the 620 Mitzvot where the light of the Torah is clothed, and the Creator in the collective light of the Torah. Thus, you see that “the Torah, the Creator, and Israel” are indeed one.

5.06 Baal HaSulam,

“600,000 Souls”

It is said that there are 600,000 souls, and each soul divides into several sparks. We must understand how it is possible for the spiritual to divide, since initially, only one soul was created, the soul of Adam HaRishon.

In my opinion, there is indeed only one soul in the world, as it is written (Genesis 2:7), “and breathed into his nostrils the soul [also “breath” in Hebrew] of life.” That same soul exists in all the children of Israel, complete in each and every one, as in Adam HaRishon, since the spiritual is indivisible and cannot be cut—which is rather a trait of corporeal things.

Rather, saying that there are 600,000 souls and sparks of souls appears as though it is divided by the force of the body of each person. In other words, first, the body divides and completely denies him of the radiance of the soul, and by the force of the Torah and the Mitzva [commandment], the body is cleansed, and to the extent of its cleansing, the common soul shines on him.

For this reason, two discernments were made in the corporeal body: In the first discernment, one feels one’s soul as a unique organ and does not understand that this is the whole of Israel. This is truly a flaw; hence, it causes along with the above-mentioned.

In the second discernment, the true light of the soul of Israel does not shine on him in all its power of illumination, but only partially, by the measure he has purified himself by returning to the collective.

The sign for the body’s complete correction is when one feels that one’s soul exists in the whole of Israel, in each and every one of them, for which he does not feel himself as an individual, for one depends on the other. At that time, he is complete, flawless, and the soul truly shines on him in its fullest power, as it appeared in Adam HaRishon, as in “He who breathed, breathed from within Him.”

This is the meaning of the three times of a person:

  1. A spark of a soul, the act by way of sparkling, as in prohibiting and permitting.
  2. A particular soul, one part out of 600,000. It is permanently completed, but its flaw is with it. This means that his body cannot receive the whole of the soul, and feels himself as being distinct, which causes him a lot of pains of love.

Subsequently, he approaches wholeness, the common soul, since the body has been cleansed and is entirely dedicated to the Creator and does not pose any measures or screens and is completely included in the whole of Israel.

 5.07 Baal HaSulam,

Shamati, Article No. 33, “The Lots on Yom Kippurim and with Haman”

Our sages wrote (Hagigah 15a), “Rewarded—a righteous. He takes his share and his friend’s share in heaven. Convicted—a wicked. He takes his share and his friend’s share in hell.” It means that one takes the Dinim and the foreign thoughts of one’s friend, which we should interpret over the whole world, meaning that this is why the world was created filled with so many people, each with his own thoughts and opinions, and all are present in the same world.

It is so deliberately, so that each and every one will be incorporated in all of one’s friend’s thoughts.

Thus, when one repents, there will be benefit from this Hitkalelut [mingling/ incorporation].

It is so because when one wants to repent, he must sentence himself and the entire world to the side of merit, since he himself is incorporated in all the foreign notions and thoughts of the entire world. This is the meaning of “Convicted—a wicked. He takes his share and his friend’s share in hell.” It follows that when he was still wicked, called “convicted,” one’s own share was of Se’arot, contra- dictions, and foreign thoughts. But also, he was mingled with one’s friend’s share in hell, meaning he was incorporated in all the views of all the people in the world.

Therefore, when later he becomes “Rewarded—a righteous,” meaning after he repents, he sen- tences himself and the entire world “to the side of merit, he takes his share and his friend’s share in heaven.” This is because he must draw upper light for the foreign thoughts of all the people in the world, too, since he is mingled with them and must sentence them to the side of merit.

This is precisely through extending the upper light over these Dinim of the general public. Although they themselves cannot receive this light that he had drawn on their behalf because they do not have Kelim that are ready for this, but he drew it for them as well.

 5.08 Baal HaSulam,

“Not the Time for the Livestock to Be Gathered”

One must not exclude oneself from the public and ask for oneself, not even to bring contentment to one’s maker, but only for the entire public. It is so because one cannot extend one’s boundary while the boundaries of the rest of the buds of the flower remain where they are, for as smallness blemishes the beauty, so does greatness, since the boundaries of all the lines and circles of the flower must be related. This is the meaning of (Psalms 22:21) “Save my soul from the sword, my only one from the dog.” One who departs from the public to ask specifically for one’s own soul does not build. On the con- trary, he inflicts ruin upon his soul, as in (Midrash Rabbah, Chapter 7, Item 6) “All who is proud,” etc., for there cannot be one who retires from the public unless with an attire of pride. Woe unto him, for he inflicts ruin on his soul.

Even during work, when one prays alone, against his will he departs from the public and ruins his soul. That is, there was not even an awakening of anyone from the children of Israel to demand anything personal for no one needed anything because they did not feel as separate selves, and this was their power to come out of Egypt with a mighty hand. Thus, every one must gather with all of one’s strength into the whole of Israel with every plea to the Creator in the prayer and in the work, and include himself in the root of all of Israel.

5.09 Baal HaSulam,

“A Speech for the Completion of The Zohar”

The body with its organs are one. The whole of the body exchanges thoughts and sensations with each of its organs. For example, if the whole body thinks that a certain organ should serve it and please it, this organ immediately knows that thought and provides the contemplated pleasure. Also, if an organ thinks and feels that the place it is in is narrow, the rest of the body immediately knows that thought and sensation and moves it to a comfortable place.

However, should an organ be cut off from the body, they become two separate entities; the rest of the body no longer knows the needs of the separated organ, and the organ no longer knows the thoughts of the body, to serve it and to benefit it. But if a physician came and reconnected the organ to the body as before, the organ would once again know the thoughts and needs of the rest of the body, and the rest of the body would once again know the needs of the organ.

5.10 Baal HaSulam,

Letter No. 4

You lack nothing but to go out to a field that the Lord has blessed, and collect all those flaccid organs that have drooped from your soul, and join them into a single body.

In that complete body, the Creator will instill His Shechina incessantly, and the fountain of intelligence and high streams of light will be as a never ending fountain.

5.11 RABASH,

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

If each of them does not show the society that he is practicing love of friends, then one lacks the force of the group.

This is so because it is very hard to judge one’s friend favorably. Each one thinks that he is righ- teous and that only he engages in love of friends. In that state, one has very little strength to practice love of others. Thus, this work, specifically, should be public and not concealed.

But one must always remind oneself of the purpose of the society. Otherwise, the body tends to blur the goal, since the body always cares for its own benefit. We must remember that the society was established solely on the basis of achieving love of others, and that this would be the springboard for the love of God.

This is achieved specifically by saying that one needs a society to be able to give to one’s friend without any reward. In other words, he does not need a society so the society would give him assistance and gifts, which would make the body’s vessels of reception content. Such a society is built on self-love and prompts only the development of his vessels of reception, as now he sees an opportunity to gain more possessions by his friend assisting him to obtain corporeal possessions.

Instead, 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.

5.12 RABASH,

Letter No. 8

Once I have acquired this above-mentioned clothing, sparks of love promptly begin to shine within me. The heart begins to long to unite with my friends, and it seems to me that my eyes see my friends, my ears hear their voices, my mouth speaks to them, the hands embrace, the feet dance in a circle, in love and joy together with them, and I transcend my corporeal boundaries. I forget the vast distance between my friends and me, and the outstretched land for many miles will not stand between us.

It is as though my friends are standing right within my heart and see all that is happening there, and I become ashamed of my petty acts against my friends. Then, I simply exit the corporeal vessels and it seems to me that there is no reality in the world except my friends and I. After that, even the “I” is cancelled and is immersed, mingled in my friends, until I stand and declare that there is no reality in the world—only the friends.

5.13 RABASH,

Article No. 14 (1988), “The Need for Love of Friends”

There is a special power in the adhesion of friends. Since views and thoughts pass from one to the other through the adhesion between them, each is mingled with the power of the other, and by that each person in the group has the power of the entire society. For this reason, although each person is an individual, he has the power of the entire group.

 5.14 RABASH,

Article No. 7 (1984), “According to What Is Explained Concerning ‘Love Your Friend as Yourself’”

By assembling a few people who agree that they have to achieve the love of others, when they annul themselves before one another, they are all intermingled. Thus, in each person there accumulates a great force, according to the size of the association. And then each can execute the love of others in actual fact.

5.15 RABASH,

Article No. 7 (1984), “According to What Is Explained Concerning ‘Love Your Friend as Yourself’”

By assembling a few people who agree that they have to achieve the love of others, when they annul themselves before one another, they are all intermingled. Thus, in each person there accumulates a great force, according to the size of the association. And then each can execute the love of others in actual fact.

5.16 RABASH,

Article No. 15 (1986), “A Prayer of Many”

We can interpret the words of The Zohar. It advises those people with an inner demand, who cannot accept the state they are in because they do not see any progress in the work of God, and believe what is written (Deuteronomy 30:20), “To love the Lord your God, to listen to His voice, and to cleave unto Him; for this is your life, and the length of your days.” They see that they lack love and Dvekut [adhesion/cleaving], and they do not feel the life in the Torah or know how to find counsel for their souls to come to feel in their organs that which the text tells us.

The advice is to ask for the whole collective. In other words, everything that one feels that he is lacking and asks fulfillment for, he should not say that he is an exception or deserves more than what the collective has. Rather, “I dwell among my own people,” meaning I am asking for the entire collective because I wish to come to a state where I will have no care for myself whatsoever, but only for the Creator to have contentment.

5.17 RABASH,

Article No. 7 (1984), “According to What Is Explained Concerning ‘Love Your Friend as Yourself’”

The advice for one to be able to increase his strength in the rule, “Love your friend,” is by love of friends. If everyone is nullified before his friend and mingles with him, they become one mass where all the little parts that want the love of others unite in a collective force that consists of many parts. And when one has great strength, he can execute the love of others.

And then he can achieve the love of God. But the condition is that each will annul before the other.

 5.18 RABASH,

Article No. 875, “Three Lines – 4”

“Which is a dispute for the sake of the Creator … and one that is not for the sake of the Creator is the dispute of Korah and his congregation.” There is a question: Why does it not say “Moses, and Korah and his congregation,” as it is written about Hillel and Shammai?

To understand the above, we must know the meaning of “for the sake of the Creator.” The Zohar interprets that “for the sake of the Creator” means Zeir Anpin. It is interpreted in the Sulam [Ladder commentary on The Zohar] that the dispute between Shammai and Hillel is the matter of the right line and the left line. Since the right line is incomplete by itself, since it does not contain Hochma, and the left line is also incomplete although it contains [Hochma], it still lacks Hassadim, which is the clothing on Hochma. Without this clothing, he is in the dark.

It follows that through the dispute, where each shows the other that there is no wholeness in it, and shows him the lack in the line of the other, it causes the two lines to merge with one another, meaning that both come into the middle line, called Zeir Anpin, which is the middle line in the Partzufim [pl. of Partzuf ]. Zeir Anpin is called “for the sake of the Creator.” This shows that if there weren’t a dispute, each would remain in his line. Hence, the dispute was in order to achieve “for the sake of the Creator.”

5.19 RABASH,

Article No. 6 (1984), “Love of Friends – 2”

By each joining the society and annulling oneself before it, they become one body.

For example, if there are ten people in that body, it has ten times more power than a single person does. However, there is a condition: When they gather, each of them should think that he has now come for the purpose of annulling self-love. It means that he will not consider how to satisfy his will to receive now, but will think as much as possible only of the love of others. This is the only way to acquire the desire and the need to acquire a new quality, called “the will to bestow.”

And from love of friends one can reach love of the Creator, meaning wanting to give contentment to the Creator.

5.20 RABASH,

Letter No. 42

It is written, “And the people encamped, as one man with one heart.” This means that they all had one goal, which is to benefit the Creator. It follows…

We should understand how they could be as one man with one heart, since we know what our sages said, “As their faces are not similar to one another, their views are not similar to one another,” so how could they be as one man with one heart?

Answer: If we are saying that each one cares for himself, it is impossible to be as one man, since they are not similar to one another. However, if they all annul their selves and worry only about the benefit of the Creator, they have no individual views, since the individuals have all been canceled and have entered the single authority.

 5.21 RABASH,

Article No. 1 (1984),”Purpose of Society – 2”

Since man is created with a Kli called “self-love,” where one does not see that an act will yield self-benefit, one has no motivation to make even the slightest motion. And without annulling self-love, it is impossible to achieve Dvekut [adhesion)] with the Creator, meaning equivalence of form.

And since it is against our nature, we need a society that will form a great force so we can work together on annulling the will to receive, called “evil,” as it hinders the achievement of the goal for which man was created.

For this reason, society must consist of individuals who unanimously agree that they must achieve it. Then, all the individuals become one great force that can fight against itself, since everyone is integrated in everyone else. Thus, each person is founded on a great desire to achieve the goal.

To be integrated in one another, each person should annul himself before the others. This is done by each seeing the friends’ merits and not their faults. But one who thinks that he is a little higher than his friends can no longer unite with them.

5.22 Zohar for All, Toldot [Generations],

“These Are the Generations of Isaac,” Item 3

There is not an organ in a man’s body that does not have a corresponding creation in the world. This is so because as man’s body divides into organs and they all stand degree over degree, established one atop the other and are all one body, similarly, the world, meaning all creations in the world are many organs standing one atop the other, and they are all one body.

5.23 Rav Chaim Vital,

Shaar HaGilgulim, Introduction, 38

My teacher cautioned me and all the friends who were with him in that society to take upon our- selves the commandment to-do of “Love your neighbor as yourself,” and to aim to love each one from Israel as his own soul, for by this his prayer would rise comprising all of Israel and will be able to ascend and make a correction above. Especially, our love of friends, each and every one of us should include himself as though he is an organ of those friends. My teacher sternly cautioned me about this matter.

5.24 Likutey Halachot [Assorted Rules],

“Synagogue Rules,” Rule No. One

The ascent of the soul and its completeness is mainly when all the souls merge and become one, for then they rise to the Kedusha [holiness], since the Kedusha is one. Therefore, the prayer, which is regarded as the soul, depends primarily on the unity of souls. For this reason, a prayer is mainly in public and not alone, so that one will not be separated and alone, as this is the opposite of Kedusha. Rather, we must unite the holy congregation together and become one, and this is a prayer in public, and specifically in the synagogue, for there the souls gather. This is the completeness of the prayer.

5.25 Ramchal,

Adir BaMarom

The Nukva, who leads all the worlds, is called “heart.” This is why the heart was placed in man, and the heart is what understands and feels. It is likewise with all the operations of all the worlds; the feeling comes to the Nukva since she is operated by the lower ones. It follows that all the hearts in all the people are but parts of that heart. That is, all the souls are rooted in the Nukva and are therefore regarded as her parts, as well as her MAN, since she is regarded as complete only when she is with all her branches. This matter of the heart also spreads through all the souls that are rooted in her. It follows that this heart is incomplete until it contains all the discernments of the heart that emerge from it in all the souls. Then, when it is inclusive, so he will understand, as in “the heart understands” all the guidance as a whole, as this is the order of bestowal, when the branches are included in the root, and then the root is comprised of all of them, receives what it needs for all of them, and returns and dispenses to everyone their rightful share. This is the meaning of “He who fashions the hearts of them all, who understands all their works” (Psalms 33:15), for all the hearts gather in the Nukva, who is the upper, root heart. At that time, the heart does its work and dispenses its guidance properly to all the sides.

5.26 The Vilna Gaon (GRA),

The Voice of the Turtledove [Kol HaTor]

Literally speaking, incorporation means that each one, every individual in Israel, must be incorpo- rated in the collective. There is nothing in the individual except for what is found in the collective; all of Israel are responsible for one another. Each individual is part of the collective; there is no separate individual in Israel in any sense, both in raising the importance of the collective and in helping others, as well as in admonition of each other, since Jerusalem was ruined only because they did not admonish one another.

5.27 Likutei Tefilot,

Part 1, Prayer 65

Help and save with Your great and plentiful mercies, so that each one from Israel who is far from the goal will be brought to his real purpose. May each one shut his eyes and mind completely to the imagination of this world until he is always included in utter annulment, back and forth, within the real purpose, which is all one, all good, so that each one in Israel is rewarded with including his prayer in the One. Give good help to all, so we merit annulling all our corporeality until we are rewarded with annulling ourselves completely, to truly be included in Your oneness, which is all good, always, until our prayer is utterly complete, included together from beginning to end with the complete unity.

5.28 Rabbi Moshe Chaim Ephraim of Sudilkov,

Degel Mahaneh Ephraim

A person who wants to serve the Creator in truth must have two discernments: 1) uniqueness of the act, as though there is only him in the world and the Creator reveals to him without clothing, as it is written, “And no man shall go up with you.” When one wants to serve the Creator, he should be alone and no one shall go up with him. There is another discernment for a servant of the Creator: He should incorporate himself with all created beings. Also, he should connect himself with all the souls, include himself with them, and they with him. That is, you should leave for yourself only what is needed for connecting the Shechina [Divinity], so to speak. This requires closeness and many people, as it is written (Sanhedrin 71), “Closeness of righteous, good for them and good for the world,” for the more people serve the Creator, the more the light of the Shechina appears to them, and this requires incorporating oneself with all the people and with all creations, and raise everything to their root, for the correction of the Shechina, so to speak.

5.29 Raaiah Kook,

“Sermons of the Raaiah for the High Holidays”

It is known that everything is discerned by its opposite, as the advantage of the light that comes from recognizing the darkness. Likewise, one has more recognition of the benefit of the public and his mingling with them when he is alone on the road and feels how the collective complements his lacks, whether in corporeal matters or in spiritual matters. As a result, he installs more love of the collective in his heart. And when he unites with the public, his prayer acquires the merit of the prayer of the public.

5.30 Simcha Bonim of Pshischa,

The Voice of Joy

An individual who does not incorporate himself in all of Israel is not imparted from above by the love of the collective. The writing says about this, “Love your neighbor as yourself,” truly, for the love of Israel is imparted by the abundance of the love of the Creator for Israel. If one does not incorporate himself in all of Israel, he might be in danger. It is about this that the Shunammite said, “I dwell among my own people.”

5.31 Rabbi Kalonymus Kalman Halevi Epstein,

Maor VaShemesh

Through love of friends and adhesion with the friends, one comes to complete submission since he will see his friends’ work and the intensity of the fire in their hearts and their excitement in serving the Creator. By this, he, too, will learn to work like them, recognize his own deformation, and will repent in complete repentance.

5.32 Rabbi Nachman of Breslov,

Likutei Halachot [Assorted Rules]

It is impossible to observe the Torah and Mitzvot [commandments] unless through Arvut [mutual responsibility], when each one becomes responsible for his friend. Since the essence of observance of the Torah, which is the desire, is through unity, each one must be included in the whole of Israel in great unity. For this reason, at the time of the reception of the Torah, they immediately became responsible for one another because when they want to receive the Torah, they must all be promptly incorporated together as one, in order to be incorporated in the desire. At that time, each one is certainly responsible for his friend, since all are regarded as one. Precisely by each being responsible for his friend, which is the quality of unity, specifically by this can they observe the Torah, since the essence of love and unity is in the desire, when each one pleases his friend, there is no disparity of desire among them, and all are incorporated in one desire, by which they are incorporated in the upper desire, which is the purpose of the unity.

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