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ANULARE ŞI ÎNGENUNCHIERE

4.01 Baal HaSulam,

“The Freedom”

The children of Israel were rewarded with complete Dvekut on that holy occasion, their vessels of reception were completely emptied of any worldly possession and they were adhered to Him in equivalence of form. This means that they had no desire for any self-possession, but only to the extent that they could bestow contentment, so their Maker would delight in them.

And since their will to receive had clothed in an image of that object, it had clothed in it and bonded with it into complete oneness. Therefore, they were certainly liberated from the angel of death, for death is necessarily an absence and negation of the existence of something. But only while there is a spark that wishes to exist for its own pleasure is it possible to say about it that that spark does not exist because it has become absent and died.

However, if there is no such spark in man, but all the sparks of his selfness clothe in bestowal of contentment upon their Maker, then he neither becomes absent nor dies. For even when the body is annulled, it is only annulled with respect to self-reception, in which the will to receive is dressed and can only exist in it.

However, when he achieves the aim of creation and the Creator receives pleasure from him, since His will is done, man’s essence, which clothes in His contentment, is granted complete eternity, like Him. Thus, he has been rewarded with freedom from the angel of death.

4.02 Baal HaSulam,

Shamati, Article No. 203, “Man’s Pride Shall Bring Him Low”

“Man’s pride shall bring him low.” It is known that a man is born in utter lowliness. However, if the lowly one knows his place then he does not suffer for being low, as this is his place. For example, the legs are not at all degraded because they are always walking in the litter and must carry the full weight of the body, whereas the head is always above, since because they know their place. Hence, the legs are not at all degraded and do not suffer for being on a low degree.

Yet, if they had wanted to be on top but were forced to be below, they would feel the suffering. This is the meaning of “Man’s pride shall bring him low.” If one wants to remain in one’s lowliness, he does not feel any lowliness, meaning no suffering that “Man is born a wild ass’s colt.” But when they want to be proud they feel the lowliness, and then they suffer.

Suffering and lowliness go hand in hand. If one feels no suffering, it is considered that he has no lowliness. It is precisely according to the measure of one’s pride, or that he wants to be but is not, so he feels the lowliness. This lowliness later becomes a Kli [vessel] for pride, as it is written, “The Lord reigns; He wears pride.” If they adhere to the Creator, they have a clothing of pride, as it is written, “Pride and glory are to the One who lives forever.” Those who adhere to the One who lives forever have much pride. And to the extent that he feels the lowliness, and according to the measure of his suffering, so he is rewarded with the clothing of the Creator.

4.03 Baal HaSulam,

Shamati, Article No. 42, “What Is the Acronym Elul in the Work?”

Is written, “Annul your will before His will,” meaning annul the will to receive in you before the desire to bestow, which is the will of the Creator. This means that one will revoke self-love before the love of the Creator. This is called “annulling oneself before the Creator,” and it is called Dvekut [adhesion]. Subsequently, the Creator can shine inside your will to receive because it is now cor- rected in the form of receiving in order to bestow.

This is the meaning of “so that He will annul His will before your will.” It means that the Creator annuls His will, meaning the Tzimtzum that was because of the disparity of form. Now, however, when there is already equivalence of form, hence now there is expansion of the light into the desire of the lower one, which has been corrected in order to bestow, for this is the purpose of creation, to do good to His creations, and now it can be carried out.

Now we can interpret the verse, “I am my beloved’s.” It means that by the “I” annulling my will to receive before the Creator in the form of all to bestow, it obtains “and my beloved is mine.” It means that My beloved, who is the Creator, “is mine,” He imparts me the delight and pleasure found in the thought of creation.

4.04 Baal HaSulam,

Shamati, Article No. 19, “What Is ‘The Creator Hates the Bodies,’ in the Work?”

One should believe that the obstructions of the will to receive in the work come to him from above. One is given the force to discover the will to receive from above because there is room for work precisely when the will to receive awakens.

Then one has close contact with the Creator to help him turn the will to receive to work in order to bestow. One must believe that from this extends contentment to the Creator, from his praying to Him to draw him near in the manner of Dvekut [adhesion], called “equivalence of form,” discerned as the annulment of the will to receive, so it is in order to bestow. The Creator says about this, “My sons defeated Me.” That is, I gave you the will to receive, and you ask Me to give you a desire to bestow instead.

 4.05 Baal HaSulam,

Shamati, Article No. 17, What Does It Mean that the Sitra Achra Is Called “Malchut without a Crown”?

It is known that calculation is implemented only in Malchut, who calculates the height of the degree (through the Ohr Hozer [reflected light] in her). Also, it is known that Malchut is called “the will to receive for oneself.”

When she annuls her will to receive before the Root, and does not want to receive but only to give to the Root, like the Root, which is a desire to bestow, then Malchut, called Ani [I], becomes Ein [nothing], with an Aleph. Only then does she extend the light of Keter to build her Partzuf and becomes twelve Partzufim of Kedusha.

However, when she wants to receive for herself, she becomes the evil Ayin [eye]. In other words, where there was a combination of Ein, meaning annulment before the root, which is Keter, it has become Ayin (meaning seeing and knowing within reason).

This is called “adding.” It means that one wants to add knowing to faith, and work within reason. In other words, she says that it is more worthwhile to work within reason, and then the will to receive will not object to the work.

This causes a flaw, meaning that they were separated from the Keter, called “the desire to bestow,” which is the Root. There is no longer the matter of equivalence of form with the Root, called Keter. For this reason, the Sitra Achra is called “Malchut without a Crown.” It means that Malchut of the Sitra Achra does not have Dvekut [adhesion] with the Keter. For this reason, they have only eleven Partzufim, without Partzuf Keter.

This is the meaning of what our sages said, “ninety nine died of evil eye,” meaning because they have no quality of Keter. It means that the Malchut in them, being the will to receive, does not want to annul before the Root, called Keter. This means that they do not want to make of the Ani [I], called “the will to receive,” a quality of Ein [nothing], which is the annulment of the will to receive. Instead, they want to add. And this is called “the evil Ayin” [eye]. That is, where there should be Ein with Aleph [the first letter in the word Ein], they insert the evil Ayin [eye, the first letter in the word]. Thus, they fall from their degree due to lack of Dvekut with the Root.

This is the meaning of what our sages said, “Anyone who is proud, the Creator says, ‘He and I cannot dwell in the same abode,’” as he makes two authorities. However, when one is in a state of Ein, and annuls himself before the Root, meaning that one’s sole intention is only to bestow, like the Root, you find that there is only one authority here—the authority of the Creator. Then, all that one receives in the world is only in order to bestow upon the Creator.

This is the meaning of what he had said, “The whole world was created only for me, and I, to serve my Maker.” For this reason, I must receive all the degrees in the world so that I can give everything to the Creator, which is called “to serve my Maker.”

4.06 Baal HaSulam, Shamati, Article No. 27,

“What Is ‘The Lord Is High and the Low Will See’? – 1”

How can there be equivalence with the Creator when man is the receiver and the Creator is the Giver? The verse says about this, “The Lord is high and the low…”

If one annuls oneself, then one has no authority that separates him from the Creator. In that state, one “will see,” meaning he is imparted Mochin de Hochma, “and the high will know from afar.” However, someone with pride, meaning one who has his own authority, is distanced, since he lacks the equivalence.

Lowliness is not considered one’s lowering oneself before others. This is humbleness, and one feels wholeness in this work. Rather, lowliness means that the world despises him. Precisely when people despise, it is considered lowliness, for then he does not feel any wholeness, for it is a law that what people think influences a person.

Therefore, if people respect him, he feels whole; and those whom people despise think of them- selves as low.

4.07 Baal HaSulam,

Letter No. 21

Your letter from the thirteenth of Tishrey [the first Hebrew month]. What you write me about, “I recognize how much I need external mortifications to correct my externality,” thus far your words, I say that you neither need mortifications nor to correct the externality. Who taught you this new law? It must be that you are not as attached to me as before, and are therefore learning other ways. Know that you have no other trusted friend in your whole life, and I advise you not to correct your externality at all, but only your internality, for only your internality is destined to be corrected. And the main reason why the internality is corrupted due to the proliferation of sins is the filth, whose sign is pride and self-importance. That filth fears no mortification in the world. On the contrary, it relishes them because the self-importance and pride increase and strengthen by the mortification. But if you do wish to cleanse the sins off you, you should engage in annulment of self-importance instead of the mortifications, meaning to feel that you are the lowest and the worst of all the people in the world. It requires much learning and education to understand this, and each time you should test yourself to see if you are not fooling and deceiving yourself. It also helps to lower yourself before your friend in practice.

However, you should be mindful that you lower yourself only before the right people. So if you wish to engage in it in practice, you can annul yourself before our group, and not before strangers, God forbid. However, you must know for certain that you are the worst and the lowest of all the people in the world, as this is the truth.

Indeed, my advice is straightforward and easy, and even a weak person can keep it to the fullest, for it does not wear out the strength of the body, and it is the complete purity. Although I have not spoken to you about it, it was because you did not need it so, since while you were with me in the same place, you would gradually recognize your lowliness anyway, without any learning or actions. But now that you are not with me in my place, you must engage in annulment of the self-importance in the manner just mentioned.

4.08 Baal HaSulam,

Shamati, Article No. 83, “Concerning the Right Vav and the Left Vav”

In any state one is in, he can be a servant of the Creator since he does not need anything, but does everything above reason. It turns out that one does not need any Mochin with which to be the servant of the Creator.

Now we can interpret what is written, “Set up a table before me, against my enemies.” A table means, as it is written, “and sent her out of his house, and she departed his house, and went” (Deuteronomy 24:1-2). A Shulchan [table] is like VeShlacha [and sent her], meaning exit from the work.

We should interpret that even during the exits from the work, meaning in a state of decline, one still has a place to work. This means that when one prevails above reason during the declines, and says that the descents, too, were given to him from above, by this the enemies are canceled. This is so because the enemies thought that through the declines the person will reach utter lowliness and escape the campaign, but in the end the opposite occurred—the enemies were canceled.

This is the meaning of what is written, “the table that is before the Lord,” that precisely in this manner does he receive the face of the Creator. This is the meaning of subduing all the judgments, even the harshest judgments, since he assumes the burden of the kingdom of heaven at all times. That is, he always finds a place for work, as it is written that Rabbi Shimon Bar-Yochai said, “There is no place to hide from You.”

4.09 Baal HaSulam,

Shamati, Article No. 40, “What Is the Measure of Faith in the Rav?”

It is known that there is a right path and a left path. Right comes from the words “to the right,” referring to the verse, “And he believed in the Lord.” The Targum says, “To the right, when the rav says to the disciple to take the right path.”

Right is normally called “wholeness,” and left, “incompleteness,” that corrections are missing there. In that state the disciple must believe the words of his rav, who tells him to walk in the right line, called “wholeness.”

And what is the “wholeness” by which the disciple should walk? It is that one should depict to oneself as if he has already been rewarded with whole faith in the Creator, and already feels in his organs that the Creator leads the whole world in the form of “The Good Who Does Good,” meaning that the whole world receives only good from Him.

Yet, when one looks at oneself, he sees that he is poor and indigent. In addition, when he observes the world, he sees that the entire world is tormented, each according to his degree.

One should say about that, “They have eyes but they see not.” “They” means that as long as one is in multiple authorities, called “they,” they do not see the truth. What are the multiple authorities? As long as one has two desires, even though he believes that the entire world belongs to the Creator, but something belongs to man, too.

But in truth, one must annul one’s authority before the authority of the Creator and say that one does not want to live for oneself, and the only reason that he wants to exist is in order to bring contentment to the Creator. Thus, by this one annuls his own authority completely, and then he is in the singular authority, the authority of the Creator. Only then can he see the truth, how the Creator leads the world by the quality of good and doing good.

As long as he is in multiple authorities, meaning when he still has two desires in both mind and heart, he is unable to see the truth. Instead, he must go above reason and say, “they have eyes,” but they do not see the truth.

4.10 Baal HaSulam,

Letter No. 45

A student should be in true annulment before the teacher, in the full sense of the word, for then he unites with him and he can perform salvations in his favor.

 4.11 Baal HaSulam, Shamati,

Article No. 96, “What Is Waste of Barn and Winery, in the Work?”

The purpose of the work is in the literal and nature, since in this work he no longer has room to fall lower down, since he is already placed on the ground. This is so because he does not need great- ness because to him it is always like something new. That is, he always works as though he had just begun to work. And he works in the form of accepting the burden of the kingdom of heaven above reason. The basis, upon which he built the order of the work, was in the lowest manner, and all of it was truly above reason. Only one who is truly naïve can be so low as to proceed without any basis on which to establish his faith, literally with no support.

Additionally, he accepts this work with great joy, as though he had had real knowledge and vision on which to establish the certainty of faith. And to that exact measure of above reason, to that very measure as though he had reason. Hence, if he persists in this way, he can never fall. Rather, he can always be in gladness, by believing that he is serving a great King.

This is the meaning of the verse, “The one lamb you shall offer in the morning; and the other lamb you shall offer at dusk. … according to the meal-offering of the morning, and according to the drink-offering thereof.” This means that that gladness that he had while he was sacrificing his sacrifice, when it was a morning for him, as morning is called “light,” meaning that the light of the Torah was shining for him in utter clarity. In that same gladness, he was making his sacrifice, meaning his work, even though for him it was like evening.

This means that even though he did not have any clarity in the Torah and the work, he still did everything gladly, since he worked above reason. Hence, he could not measure from which state the Creator derives more contentment.

4.12 Baal HaSulam,

Shamati, Article No. 19, “What Is ‘The Creator Hates the Bodies,’ in the Work?”

Sometimes one despises this work of assuming the burden of the kingdom of heaven, which is a time of a sensation of darkness, when one sees that no one can save him from the state he is in but the Creator. Then he takes upon himself the kingdom of heaven above reason, as an ox to the burden and as a donkey to the load. One should be glad that now he has something to give to the Creator, and the Creator enjoys him having something to give to the Creator. But one does not always have the strength to say that this is beautiful work, called “adornment,” but he despises this work. This is a harsh condition for one to be able to say that he chooses this work over the work of whiteness, meaning that he does not sense a taste of darkness during the work, but then one feels a taste in the work. It means that then he does not have to work with the will to receive to agree to take upon himself the kingdom of heaven above reason. If he does over- come himself and can say that this work is pleasant to him that now he is observing the Mitzva [commandment] of faith above reason, and he accepts this work as beauty and adornment, this is called “A joy of Mitzva.”

 4.13 Baal HaSulam,

Shamati, Article No. 19, What Is “The Creator Hates the Bodies,” in the Work?

The farther the thing is from clothing, the higher it is. One can feel in the most abstract thing, called “the absolute zero,” since there man’s hand does not reach.

This means that the will to receive can grip only in a place where there is some expansion of light. Before one purifies one’s Kelim [vessels] so as to not blemish the light, he is unable for the light to come to him in a form of expansion in the Kelim. Only when one marches on the path of bestowal, in a place where the will to receive is not present, whether in mind or in heart, there the light can come in utter completeness. Then the light comes to him in a sensation that he can feel the exaltedness of the upper light.

However, when one has not corrected the Kelim to work in order to bestow, when the light expands, it must be restricted and shine only according to the purity of the Kelim. Hence, at that time, the light appears to be in utter smallness. Therefore, when the light is abstracted from clothing in the Kelim, the light can shine in utter completeness and clarity without any restrictions for the sake of the lower one. It follows that the importance of the work is precisely when one comes to a state of zero, when one sees that he annuls his whole existence and being, for then the will to receive has no power.

Only then does one enter the Kedusha.

 4.14 Baal HaSulam,

Shamati, Article No. 118, “To Understand the Matter of the Knees that Have Bowed to Baal”

There is the discernment of a wife, and there is the discernment of a husband. A wife is considered that “she has nothing but what her husband gives her,” and a husband is considered extending abundance into his own aspect. Knees are considered “bowing,” as it is written, “unto You every knee shall bow.”

There are two discernments in bowing:

1. One who bows before one who is greater, and although he does not know his merit, but believes that he is great, he therefore bows before him;
2. When he knows his greatness and merit in utter clarity.

There are also two discernments considering the faith in the greatness of the upper one:

1. He believes that he is great because he has no other choice, that is, he has no way to know his greatness.
2. He has a way to know his greatness in utter certainty, but he still chooses the path of faith because “It is the glory of God to conceal a thing.” This means that although there are sparks in his body that want specifically to know His greatness, and not be as a beast, he still chooses faith for the above reason.

It follows that one who has no other choice, and chooses faith, is considered a woman, female— ”he grew as weak as a female”—and she only receives from her husband. But one who has a choice yet struggles to go by the path of faith is called “a man of war.” Hence, those who choose faith when they had the option of walking by the way of knowing, called Baal [husband/Canaanite god], are called “which have not bowed to Baal.” This means that they did not surrender to the work of Baal, considered “knowing,” but chose the path of faith.

 4.15 Baal HaSulam,

Shamati, Article No. 121, “She Is Like Merchant-Ships”

“Man shall not live on bread alone, but on what proceeds out of the mouth of the Lord.” This means that the life of Kedusha [holiness] in a person does not come specifically from drawing closer, from entries, meaning admissions into Kedusha, but also from the exits, from the removals. This is so because through the dressing of the Sitra Achra in one’s body, and its claims, “She is all mine,” with a just argument, one is awarded permanent faith by overcoming these states.

This means that one should dedicate everything to the Creator, that is, that even the exits stem from Him. When he is rewarded, he sees that both the exits and the entries were all from Him. This forces him to be humble, since he sees that the Creator does everything, the exits as well as the entries.

This is the meaning of what is said about Moses, that he was humble and patient—that one must tolerate the lowliness, meaning that in each degree one should keep the lowliness. The minute he leaves the lowliness, he immediately loses all the degrees of Moses he had already achieved.

This is the meaning of patience. Lowliness exists in everyone, but not every person feels that lowliness is a good thing. It turns out that we do not want to suffer. However, Moses tolerated the humbleness, which is why he was called “humble,” since the lowliness made him glad.

4.16 Baal HaSulam,

Shamati, Article No. 5, “Lishma Is an Awakening from Above, and Why Do We Need an Awakening from Below?”

If one works with faith above reason, coercively, and the body becomes accustomed to this work against the desire of his will to receive, then he has the means by which to come to work that will be with the purpose of bringing contentment to his Maker, since the primary requirement from a person is to come to Dvekut [adhesion] with the Creator through his work, which is discerned as equivalence of form, where all his actions are in order to bestow.

This is as it is written, “Then shall you delight in the Lord.” The meaning of “Then” is that first, in the beginning of his work, he did not have pleasure. Instead, his work was coercive.

But afterward, when he has already accustomed himself to work in order to bestow and not examine himself—if he is feeling a good taste in the work—but believes that he is working to bring contentment to his Maker through his work, he should believe that the Creator accepts the work of the lower ones regardless of how and how much is the form of their work. In everything, the Creator examines the intention, and this brings contentment to the Creator. Then one is rewarded with “delight in the Lord.”

Even during the work of the Creator he will feel delight and pleasure since now he really does work for the Creator because the effort he made during the coercive work qualifies him to be able to truly work for the Creator. You find that then, too, the pleasure he receives relates to the Creator, meaning specifically for the Creator.

 4.17 Baal HaSulam,

Shamati, Article No. 143, “Only Good to Israel”

“Only good to Israel, God is to the pure in heart.” It is known that “only” and “just” are diminutives. This means that in every place the Torah writes “only” and “just,” it comes to diminish.

Therefore, in work matters we should interpret it as when one diminishes oneself and lowers himself. Lowering applies when one wants to be proud, meaning wants to be in Gadlut [greatness/ adulthood]. This means that he wants to understand every single thing, that his soul craves seeing and hearing in everything, but he still lowers himself and agrees to go with his eyes shut and keep Torah and Mitzvot in utter simplicity. This is “good to Israel.” The word Yashar El [Israel] is the letters of Li Rosh [the head (mind) is mine].

This means that he believes he has a mind of Kedusha [holiness] although he is only discerned as “just,” meaning that he is in a state of diminution and lowliness. And he says about this “just” that it is absolute good. Then the verse, “God is to the pure in heart” comes true in him, meaning that he is awarded a pure heart. And this is the meaning of “and I will take away the stony heart from your flesh, and I will give you a heart of flesh.” The heart of flesh is Mochin de VAK, called Mochin of clothing, which comes from the upper one. Mochin de GAR, however, should come from the lower one, through the scrutinies of the lower one.

The issue of VAK de Mochin and GAR de Mochin requires explanation: There are many dis- cernments of VAK and GAR in each degree. And perhaps he is referring to what he wrote in several places, that the Katnut, called “GE of the lower one,” rise to MAN through the Kli that raises MAN, called “AHP of the upper one.” It therefore follows that the upper one raises the lower one. And then, to receive the GAR of the lights and the AHP of the Kelim, the lower one should rise by itself.

4.18 RABASH,

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

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.

4.19 RABASH,

Article No. 128, “Exalt the Lord Our God”

“Exalt the Lord our God and bow before His holy mountain, for the Lord our God is holy.” “Exalt” means that if one wants to know the exaltedness and greatness of the Creator, we can obtain this only through Dvekut [adhesion] and equivalence of form. Thus, what is “equivalence of form” and how does one achieve equivalence of form?

“Bow before His holy mountain.” Bowing means surrendering. It is when one lowers his reason and says that what the reason understands or does not understand, I annul and subjugate it. Before which quality do I subjugate it? Before “His holy mountain.”

Har [mountain] means Hirhurim [reflections], meaning thoughts. “His holy,” for “holy” means separated from the matter. This means that he removes himself from the desire of reception. “Bow” means submitting the body, even though it disagrees, and taking upon oneself only thoughts of Kedusha [holiness]. This is the meaning “Bow before His holy mountain.”

Why must we submit ourselves to thoughts of Kedusha, meaning retire from receiving in order to receive? It is because “The Lord our God is holy,” for the Creator only bestows. For this reason, one must be in equivalence of form with the Creator, and by this we can obtain the exaltedness of the Creator. Afterward, we can achieve the attainment of the exaltedness of the Lord our God.

 4.20 RABASH,

Article No. 19 (1984), “You Stand Today, All of You”

One should walk on the path of truth—to say, “My current state, being in utter lowliness, means that I was deliberately thrown out from above to know if I truly wish to do the holy work in order to bestow, or if I wish to be God’s servant because I find it more rewarding than other things.”

Then, if one can say, “Now I want to work in order to bestow and I do not want to do the holy work to receive some gratification in the work. Instead, I will settle for doing the work of holiness like any man of Israel—praying or taking a lesson on the daily portion. And I don’t have time to think with which intent I study or pray, but I will simply observe the actions without any special intent.” At that time, he will reenter the holy work because now he wishes to be God’s servant without any preconditions.

This is the meaning of what is written, “You stand today, all of you,” meaning everything you went through, all the states you have experienced—whether states of Gadlut or states of less than Gadlut, which were considered intermediate or so. You take all those details and you do not compare one degree to another because you do not care for any reward, but only for doing the Creator’s will. He has commanded us to observe Mitzvot [commandments] and to study Torah, and this is what we do, like any common man of Israel. In other words, the state he is in right now is as important to him as when he thought he was in a state of Gadlut. At that time, “The Lord your God makes with you this day.”

This means that then the Creator makes a covenant with him. In other words, precisely when one accepts His work without any conditions and agrees to do the holy work without any reward, which is called “unconditional surrender,” this is the time when the Creator makes a covenant with him.

4.21 RABASH,

Article No. 12 (1989), “What Is a Groom’s Meal?”

A person should accept faith above reason even though he has no feeling and no excitement about taking upon himself the burden of the kingdom of heaven. Nevertheless, he should agree with that state and say that this must be the will of the Creator that he will work and serve Him in this low- liness, so he does not mind what elation he feels about this faith because about himself, meaning his own benefit, he has no concern, but only about the benefit of the Creator. If He wants him to remain in that state, he accepts this unconditionally. This is called “unconditional surrender.”

4.22 RABASH,

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

If several individuals come together with the force that it is worthwhile to abandon self-love, but without the sufficient power and importance of bestowal to become independent, without outside help, if these individuals annul before one another and all have at least potential love of the Creator, though they cannot keep it in practice, then 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.

4.23 RABASH,

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

We gather here—to establish a society where each of us follows the spirit of bestowing upon the Creator. And to achieve bestowal upon the Creator, we must begin with bestowal upon man, which is called “love of others.”

And love of others can only be through revoking of one’s self. Thus, on the one hand, each per- son should feel lowly, and on the other hand, be proud that the Creator has given us the chance to be in a society where each of us has but a single goal: for The Shechina [Divinity] to be among us.

4.24 RABASH,

Article No. 5 (1987), “What Is the Advantage in the Work More than in the Reward?”

It is written in The Zohar, “For the whole of the Torah is the names of the Creator.” Also, a complete man is one who has been rewarded with “The Torah and the Creator and Israel are one.” Therefore, indeed, greeting the Shechina is very important because the purpose is for man to achieve this degree.

But to come to greet the Shechina requires prior preparation, for one to be fit for it. In the words of our sages, this is called “As He is merciful, so you are merciful.” This is the interpretation of the verse, “and to cleave unto Him, cleave unto His attributes.” It means, as explained in the book Matan Torah [The Giving of the Torah], that only by a person working in love of others can he achieve Dvekut [adhesion] with the Creator. There are many names to this: “Instilling of the Shechina,” “attainment the Torah,” “greeting the Shechina,” etc.

The main preparation, which is called “labor,” is that one must prepare oneself to annul one’s authority, meaning one’s self. We can call this hospitality [greeting guests], meaning that he cancels the view of landlords and craves the view of Torah, which is called “annulling of authority.” Naturally, he becomes the guest of the Creator, who is the Host of the entire world.

4.25 RABASH, Article No. 38 (1990),

“What Is, ‘A Cup of Blessing Must Be Full,’ in the Work?”

We should discern between speech and mute in the work. Speech means revealing, when a person already has Yenika in spirituality, and he feels that he is suckling from Kedusha, for Nursing on milk indicates Hassadim, for the quality of Hesed [mercy] is bestowal, when a person is rewarded with vessels of bestowal and all his actions are for the sake of the Creator and he has no concerns for his own benefit. This is regarded as the quality of Hesed.

However, before the Yenika there is Ibur, meaning that the upper one corrects him. This can be when a person is like an embryo in its mother’s womb, where the embryo annuls before the mother and has no view of its own, but as our sages said, “An embryo is its mother’s thigh, eats what its mother eats,” and has no authority of its own to ask any questions. Rather, it does not merit a name. This is called “mute,” when he has no mouth to ask questions.

This is so when a person can go with his eyes shut, above reason, and believe in the sages and go all the way. This is called Ibur, when he has no mouth. Ibur means as it is written (The Study of the Ten Sefirot, Part 8, Item 17), “The level of Malchut, which is the most restricted Katnut [smallness/ infancy] possible, is called Ibur. It comes from the words Evra [anger] and Dinin [Aramaic: judg- ments], as it is written, ‘And the Lord was impregnated in me for your sake.’”

We should interpret the meaning of “anger and judgments.” When a person must go with this eyes shut, above reason, the body resists this work. Hence, the fact that a person always has to over- come, this is called “anger, wrath, and trouble,” since it is hard work to always overcome and annul before the upper one, for the upper one to do with him what the upper one wants. This is called Ibur, which is the most restricted Katnut possible.

4.26 RABASH,

Article No. 136, “The Binding of Isaac”

The binding of Isaac, when Abraham, who is the right line, which is above reason, tied the left line, which is the mind that criticizes everything, it gave him a general picture of the situation he was in. He left all the “left” and took upon himself the quality of “right,” which is above reason. By this he was later rewarded with the middle line.

That is, there is a difference between receiving the right line before he sees the left line, to a state where he renews the right line after he has seen the state of the left. “Right,” which is above reason, is called “devotion,” since he cancels all the reason he acquired from the left line and goes above reason, and then he is rewarded with the middle line.

4.27 RABASH,

Letter No. 65

The main thing in the work is that there is no giving of half a thing from heaven. Otherwise, it could happen that if a person repented half way he would receive assistance from above for half the work.

But since there is no giving of half a thing from heaven, a person must pray to the Creator to give him complete help. This means that during his prayer, a person sets what is in his heart in order, since prayer is work in the heart, so a person must decide that he wants the Creator to give him a desire to completely annul before Him, meaning not leave any desire under his own authority, but that all the desires in him will be only to give glory to the Creator.

Once he decides on complete annulment, he asks the Creator to help him execute it. This means that although in the mind and the desire he sees that the body disagrees with him annulling all his desires before the Creator instead of for his own sake, he should pray to the Creator to help him want to annul before Him with all the desires, leaving no desire for himself. This is called a “com- plete prayer,” meaning that he wishes that the Creator will give him a complete desire without any compromises to himself, and he asks of the Creator to help him always be with his righteousness.

4.28 RABASH,

Article No. 821, “We Will Do and We Will Hear – 2”

How can an intelligent and knowledgeable person say that his mind will be annulled before each and every one, while he knows and feels that he is a hundred times higher than his friend?

However, there is a discernment of “part,” and there is a discernment of “all.” The collective is higher than the individual, and one must annul before each and every part, in that he is part of the “all.” In other words, the whole of Israel, although they do not have such great importance individually, with respect to the collective, each one is very important from the perspective of the whole collective. One must annul his personal needs before the needs of the collective, and since man must annul his view and thought before the Creator, he must accustom himself in externality, called “doing.”

This is called “We will do.” All those annulments will influence him so he can annul his mind and thought before the Creator.

4.29 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.

This is the meaning of what is written, “The view of landlords is opposite from the view of Torah.” It is so because the view of Torah is cancelling the authority, as our sages said, “‘If a man dies in a tent,’ the Torah exists only in one who puts himself to death,” meaning he puts himself to death, namely his self-gratification, and does everything only for the Creator.

This is called “preparation for reception of the Torah.”

 4.30 RABASH,

Article No. 223, “Entry into the Work”

After he achieves this degree called Lo Lishma, he is rewarded with other phenomena, when he comes to a higher state. That is, at that time he has no consideration of himself, and all his calcu- lations and thoughts are the truth.

In other words, his aim is only to annul himself before the true reality, where he feels that he must only serve the King because he feels the exaltedness and greatness and importance of the King. At that time, he forgets, meaning he has no need to worry about himself, as his own self is annulled as a candle before a torch before the existence of the Creator that he feels. Then he is in a state of Lishma [for Her sake], meaning contentment to the Creator, and his concerns and yearnings are only about how he can delight the Creator, while his own existence, meaning the will to receive, does not merit a name whatsoever. Then he is regarded as “bestowing in order to bestow.”

4.31 RABASH,

Article No. 44 (1990), “What Is an Optional War, in the work – 2?”

A person should work on having a desire and yearning to want to annul his authority, as our sages said about the verse “If a man dies in a tent,” since the Torah exists only in one who puts himself to death over it.” This means that he wants to annul his self, meaning he must achieve a state where he has but one authority—the authority of the Creator. In other words, a person does not do anything for his own benefit, but sees only to the benefit of the Creator. This is called “singular authority,” and it is called “optional war.” In other words, he is fighting against himself to obtain this singular authority, and this is called “optional war” in the work.

4.32 RABASH,

Article No. 587, “The Upper One Scrutinizes for the Purpose of the Lower One”

The lower one is powerless to begin the work, but only in the form of Lo Lishma [not for Her sake], called “will to receive,” for only the Lo Lishma gives the first moving force of the lower one, for when a person does not find sufficient flavor in corporeal pleasures, he begins to search for spiritual pleasures.

It follows that the root of the work of the lower one is the will to receive, and the prayer, called MAN, rises up, and then the upper one corrects this MAN and places on it the power of the Masach, which is a desire to delay the abundance before the lower one knows about himself that his aim is to bestow.

That is, the upper one bestows upon the lower one good taste and pleasure in the desire to bestow, by which the lower one feels His exaltedness. At that time, he begins to understand that it is worthwhile to annul before Him and cancel his existence before Him. Then, he feels that all that there is in reality is only because such is His will, that the Creator wants the lower one to exist, but for himself, he wants to annul his existence. It follows that then, all the vitality he feels is regarded as Lishma and not for himself.

When he feels this, it is considered that he already has the correction of the MAN, and then he is also fit to receive the MAD, as well, for there is no contradiction between them anymore, since the lower one, too, wants the benefit of the upper one and not his own benefit.

It is considered that when the upper one gives the lower one Mochin, he also gives him the clothing of the Mochin, meaning that he gives the lower one the abundance, as well as the power of the Masach, which is the desire to bestow. This is the meaning of “from Lo Lishma, we come to Lishma.”

4.33 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.

4.34 RABASH,

Article No. 31 (1986), “Concerning Yenika [Suckling] and Ibur [Impregnation]”

There are two forces in the Ibur: 1) A depicting force, where the depiction of the fetus is Katnut [infancy/smallness], for in order to obtain Katnut there is an order, since Katnut is preparation for Gadlut [adulthood/greatness], and without Katnut in the degree there is no Gadlut. And as long as he is in Katnut he is still incomplete, and wherever there is a deficiency in Kedusha there is a grip to the Sitra Achra, who might spoil the Ibur so it cannot be completed. By this he is aborted, meaning that he is born before the state of Ibur has been completed.

It is so because there are twenty-five Partzufim [plural of Partzuf] in the Ibur, meaning NRNHY, and in each of them there is also NRNHY. Therefore, there must be a detaining force, meaning that even in Katnut there should be wholeness there. He receives this through his mother, although the fetus in itself has no Kelim [vessels] in which to receive Gadlut in order to bestow. Still, by annulling before the mother it can receive Gadlut from the Kelim of its mother. This is regarded as “An embryo is its mother’s thigh; it eats what its mother eats.”

That is, since it has no choice of its own but rather eats what its mother eats, meaning that what its mother knows is permitted to eat, it eats, as well, it means that he has shifted the choice of what is good and what is bad from himself. Rather, it is all attributed to the mother. This is called “its mother’s thigh,” meaning that he himself does not merit a name.

4.35 RABASH,

Article No. 31 (1986), “Concerning Yenika [Suckling] and Ibur [Impregnation]”

It follows that when a person can annul himself a little bit and at that time says, “Now I want to annul myself before the Kedusha,” meaning not to think about self-love. Rather, now he wants to bring contentment to the Creator, and believes above reason that although he still does not feel anything, he believes above reason, that the Creator hears the prayer of every mouth, and before Him, small and great are equal, and as He can deliver the greatest of the greatest, He can also help the smallest of the small.

This is called Ibur, meaning that he passes from his own domain into the domain of the Creator. However, it is temporary. That is, he truly wants to annul himself forever, but cannot believe that there will be annulling forever now since he has already thought many times that it would be so but then descended from his degree and fell to the place of garbage.

However, he does not need to worry about what to eat tomorrow, as was said above, that later he will probably fall from his degree, as this is for lack of faith. Rather, he must believe that the salvation of the Lord is as the blink of an eye. It follows that since he annuls himself for the time being and wants to remain this way forever, it follows that he has the value of Ibur.

4.36 Baal HaSulam,

Article No. 821, “We Will Do and We Will Hear – 2”

That person annuls himself before the other, not necessarily in external annulment, but also inter- nally. Externality means that which is revealed outside, which is regarded as “revealed,” when it is visible to everyone that he does not consider himself as anything, but that he regards his friend as being at a higher degree than his own. This is shown by the things he does before his friend.

But there is also internality, called “hidden.” These are the thought and the mind, which he must also annul before his friend. This is the meaning of “My soul shall be as dust to all.”

 4.37 RABASH,

Article No. 37 (1991), “What Is the Torah and What Is The Statute of the Torah, in the Work?”

When he wants to do everything for the sake of the Creator and not for his own sake. Here the body resists with all its might, since it argues, “Why do you want to put me and my domain to death? You come to me with having to work only for the sake of the Creator and not for one’s own sake, which is truly annulment of the will to receive from everything. You tell me that our sages said, ‘The Torah exists only in one who puts himself to death over it,’ meaning to put to death all the domain of self-benefit and care only for the benefit of the Creator, and before this, a person cannot be rewarded with the Torah.” Yet, a person sees that it is unrealistic that he will have the strength to go against nature.

At that time, one has no choice but to turn to the Creator and say, “Now I have come to a state where I see that unless You help me, I am lost. I will never have the strength to overcome the will to receive, as this is my nature. Rather, only the Creator can give another nature.”

4.38 RABASH,

Article No. 4 (1989), “What Is a Flood of Water in the Work?”

When a person does not feel the greatness of the Creator, the body cannot annul before Him “with all your heart and with all your soul.” However, in truth, by presenting a condition that says, “I agree to work for You only on condition that I see Your importance and greatness,” he already wants to receive from the Creator—the greatness of the Creator—or he will not want to work with all his heart. Thus, a person is already limited and placed under the governance of concealment, and he is not free to say that he wants nothing but to bestow. This is not true since he does want something before he observes “that all your works will be for the sake of the Creator.” That is, he first wants to receive the greatness of the Creator, and then say that he will annul before the Creator. Certainly, this is not regarded as Bina because Bina desires mercy and wants nothing, for she does want.

4.39 RABASH,

Article No. 30 (1988), “What to Look for in the Assembly of Friends”

When a person makes the effort and judges him to the side of merit, it is a Segula [remedy/power/ virtue], where by the toil that a person makes, which is called “an awakening from below,” he is given strength from above to be able to love all the friends without exception.

This is called “Buy yourself a friend,” that a person should make an effort to obtain love of others. And this is called “labor,” since he must exert above reason. Reasonably thinking, “How is it possible to judge another person to the side of merit when his reason shows him his friend’s true face, that he hates him?” What can he tell the body about that? Why should he submit himself before his friend? The answer is that he wishes to achieve Dvekut [adhesion] with the Creator, called “equivalence of form,” meaning not to think of his own benefit. Thus, why is subduing a difficult thing? The reason is that he must revoke his own worth, and the whole of the life that he wishes to live will be only with the consideration of his ability to work for others’ benefit, beginning with love of others, between man and man, through the love of the Creator.

Hence, here is a place where he can say that anything he does is without any self-interest, since by reason, the friends are the ones who should love him, but he overcomes his reason, goes above reason, and says, “It is not worth living for myself.” And although one is not always at a degree where he is able to say so, this is nonetheless the purpose of the work. Thus, he already has something to reply to the body.

 4.40 RABASH,

Article No. 4 (1991), “What Is, ‘The Saboteur Was in the Flood, and Was Putting to Death,’ in the Work?”

When a person lowers himself, the question is, What is lowliness? How is it expressed that a person is in lowliness? The literal meaning is that lowliness is when one subdues oneself and works above reason. This is called “lowliness,” when he lowers his reason and says that his reason is worthless.

In other words, man’s reason dictates that if the Creator gives him all his needs, which the will to receive understands that it deserves, then he can love the Creator. That is, he loves Him because he satisfies all his needs. If He did not, he would not be able to lower himself and say that his reason is worthless. Rather, at that time he would depart from the Creator and say that it is not worthwhile to serve the Creator if He does not grant him his wishes. It follows that this is called “proud,” since he wants to understand the ways of the Creator, in what is He regarded as good and doing good, if the body does not get what it demands. About such a proud person the Creator says, “He and I cannot dwell in the same abode.”

But if he lowers himself and says, “I cannot understand the ways of the Creator,” and he says that what his reason dictates is worthless, but he is going above reason, this is called “lowliness,” and it was about him that the verse, “The Lord is high and the low will see” was said. He is rewarded with the Creator bringing him near Him.

4.41 RABASH,

Article No. 21, “Sanctification of the Month”

A person must take upon himself the burden of the kingdom of heaven on the lowest quality, and say about it that to him, even that state, the lowest that can be, meaning one that is entirely above reason, when he has no support from the mind or the feeling, so he can build its foundations on it, and at that time, he is seemingly standing between heaven and earth and has no support, for then everything is above reason, then a person says that the Creator sent him this state, where he is in utter lowliness, since the Creator wants him to take upon himself the burden of the kingdom of heaven in this manner of lowliness.

At that time, because he believes above reason, he takes upon himself that the situation he is in now comes to him from the Creator, meaning that the Creator wants him to see the lowest possible state that can be in the world.

And yet, he must say that he believes in the Creator in all manners. This is considered that he has made an unconditional surrender. That is, a person does not say to the Creator, “If You give me a good feeling, to feel that ‘The whole earth is full of His glory,’ I will be willing to believe.”

Rather, when he has no knowledge or sensation of spirituality, he cannot accept the burden of the kingdom of heaven and observe the Torah and Mitzvot [commandments]. Rather, he must accept the kingdom of heaven unconditionally.

This is what perplexed Moses: How could he come to the people of Israel with such lowliness? It is about this that the Creator showed him with the finger and said, “This you shall see and sanctify,” meaning the moon at the time of its birth, when its merit is still not apparent.

Precisely accepting the kingdom of heaven in lowliness will reveal what our sages said, “Rabbi Elazar said, ‘The Creator is destined to pardon the righteous and dwell among them in the Garden of Eden, and each one will point with his finger, as was said, ‘And he said on that day, ‘Behold, this is our God for whom we have waited and He will save us. This is the Lord for whom we have waited; let us rejoice and be glad in His salvation’’’” (Taanit 31).

It follows that the hint that the Creator points to the moon with the finger and says, “This,” by this we are rewarded with each one pointing with his finger, “Behold, this is our God.”

4.42 RABASH,

Article No. 680, “Annulment—the Baal Shem Tov Way”

The way to annul the body used to be through abstention. But there is another way, which is annul- ment before the rav [great one, teacher]. This is the meaning of “Make for yourself a rav.” “Making” is clarified by force, without any intellect.

As abstention revokes the body only through action and not through the mind. Likewise, annul- ment before the rav is by force and not through intellect. That is, even in a place where one does not understand the view of one’s rav, he annuls himself and the Torah and the work, and comes to the rav so he will guide him.

There is guidance in the manner of the general public, called Ohr Makif [surrounding light], which is light that shines only from outside, and is without words, but only by coming to the rav and sitting in front of him, sitting at his table during the meal or during the service. Yet, there is another way, which is internal, and this is specifically through “mouth-to-mouth.”

4.43 RABASH,

Article No. 824, “Internality and Externality”

Humility means that in any manner, in action or in intellect, he annuls himself before the other, meaning that even his view he should annul before his friend.

There is “internality,” and there is “externality.” These are called “revealed” and “concealed,” and “action” and “thought.” Something that is revealed to all pertains to action, whereas a thought is not revealed; therefore, a thought is regarded as internal, meaning it is in man’s internality. An act is called “externality,” and within it there is an internal thought.

Therefore, when one must annul himself before his friend, it is not regarded as true annulment unless it is in two manners: in thought and in action.

It is not necessarily the action, but he should also annul his view and say that his friend’s view is more important than his own. Otherwise, this is (not) regarded as “annulment.” When he shows his friend an act of annulment, this is nothing but fawning, where on the outside he shows that his friend is more important, but deep inside he knows that his friend is not half as good as he is.

4.44 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. However, when he is separated from his friend, he cannot receive the share he should receive from his friend.

Thus, everyone should say that he is nothing compared to his friend. It is like writing numbers: If you first write “1” and then “0,” it is ten times more. And when you write “00” it is a hundred times more. In other words, if his friend is number one, and the zero follows it, it is considered that one receives from his friend ten (10) times more. And if he says that he is double zero compared to his friend, he receives from his friend a hundred (100) times more.

However, if it is to the contrary, and he says that his friend is zero and he is one, then he is ten times less than his friend 0.1. And if he can say that he is one and he has two friends who are both zeros compared to him, then he is considered a hundred times less than them, meaning he is 0.01. Thus, his degree lessens according to the number of zeros he has from his friends.

Yet, even once he acquires that strength and can keep the love of others in actual fact, and feels his own gratification as bad for him, still, do not believe in yourself. There must be fear of falling into self-love in the middle of the work. In other words, should one be given a greater pleasure than he is used to receiving, although he can already work in order to bestow with small pleasures and is willing to relinquish them, he lives in fear of great pleasures.

This is called “fear,” and this is the gate to receive the Light of faith, called “The inspiration of the Shechina [Divinity],” as it is written in The Sulam Commentary, “By the measure of fear is the measure of faith.”

Hence, we must remember that the matter of “Love your friend as yourself” should be kept because it is a Mitzva, since the Creator commanded to engage in love of friends. And Rabbi Akiva only interprets this Mitzva that the Creator commanded. He intended to make this Mitzva into a rule by which to be able to keep all the Mitzvot because of the commandment of the Creator, and not because of self-benefit.

In other words, it is not that the Mitzvot should expand our will to receive, meaning that by keeping the Mitzvot we would be generously rewarded. Quite the contrary; by keeping the Mitzvot we will reach the reward of being able to annul our self-love and achieve the love of others, and subsequently the love of God.

4.45 RABASH,

Article No. 3 (1985), “The Meaning of Truth and Faith”

There are two discernments in the Ibur:

1. The shape of the Ibur, which is the degree of Katnut [smallness/infancy], which is its real shape. However, since it only has Katnut, it is regarded as a deficiency, and wherever there is a deficiency in holiness, there is a grip to the Klipot [shells/peels]. At that time the Klipot can cause a miscarriage—for the spiritual fetus to fall out before its stage of Ibur has been completed. For this reason, there should be a detaining element, which is that it is given wholeness, meaning Gadlut [adulthood/greatness].
2. However, we should understand how the newborn can be given Gadlut while it is still unfit to receive even Katnut sufficiently, since it still does not have the Kelim [vessels] in which to receive them in order to bestow. To that there is an answer there: Our sages said, “An embryo in its mother’s abdomen eats what its mother eats.” He also said, “A fetus is its mother’s thigh.” This means that since a fetus is its mother’s thigh, the Ibur does not merit its own name. For this reason, the fetus eats what its mother eats. That is, the fetus receives everything that it receives in the mother’s Kelim. For this reason, although the fetus has no Kelim that are fit to receive Gadlut, but in the Kelim of the upper one, which is its mother, it can receive because it is completely annulled before the mother and has no authority of its own. This is called Ibur, when it is completely annulled before the Upper One.

4.46 RABASH,

Article No. 654, “Who Despises the Day of Smallness”

“Who despises the day of smallness?” This means that one should be happy about work in Katnut [smallness/infancy] more than about work in Gadlut [greatness/adulthood] because the bigger the light, the more there is fear that the external ones will blemish it. Hence, it is covered so as to be seen, but only in the form of Katnut. Conversely, a smaller light can be revealed because there is less concern.

One should believe that there is more contentment from servitude in the time of Katnut than in the time of Gadlut.

4.47 RABASH,

Article No.  31,  “Concerning Yenika  [Suckling]  and Ibur [Impregnation]”

The beginning of the entrance into the work of the Creator is regarded as Ibur [impregnation], when he cancels his self and becomes impregnated in the mother’s womb, as it is written, “Hear, my son, your father’s instruction, and do not forsake your mother’s teaching.” This comes from the verse, “For if you call the mother, ‘understanding [Bina],’” meaning that he cancels self-love, called Malchut, whose original essence is called “will to receive in order to receive,” and enters the vessels of bestowal, called Bina.

One should believe that before he was born, meaning before the soul descended into the body, the soul was adhered to Him, and now he longs to adhere to Him as prior to her descent. This is called Ibur, when he completely annuls his self.

4.48 RABASH,

Article No. 24 (1991) “What Does It Mean that One Should Bear a Son and a Daughter, in the Work?”

The work above reason should be unconditional surrender. That is, one should take upon himself the burden of the kingdom of heaven above reason. A person should say, “I want to be a servant of the Creator even though I have no idea about the work and I feel no flavor in the work. Nevertheless, I am willing to work with all my might as though I have attainment and feeling and flavor in the work, and I am willing to work unconditionally.” At that time, a person can go forward, and then there is no place for him to fall from his state, since he takes upon himself to work even when he is placed right in the earth, since it is impossible to be lower than the earth.

4.49 RABASH,

Article No. 40 (1990), “What Is, ‘For You Are the Least of All the Peoples,’ in the Work?”

How can one muster the strength to overcome the body when he feels that the Shechina is in the dust? What joy can he receive from this work? Even more perplexing, how can one need and want to work when he feels no taste in it? This would be understandable if he had no choice; we can understand when a person is forced to work. But how is it possible to want such a work, which feels tasteless? And since he does not have the strength to overcome and feel joy in such a work, how can he serve the King in such a lowly state, when he feels the taste of dust while serving the King?

Hence, in this regard, he does not ask the Creator to give him the revelation of His greatness, so he will feel a good taste in it. Rather, he asks the Creator to give him strength to be able to overcome the body and work gladly because now he can work only for the Creator, since the will to receive does not enjoy work that tastes like dust.

4.50 RABASH,

Article No. 7 (1991), “What Is ‘Man’ and What Is ‘Beast’ in the Work?”

Specifically those who want to achieve bestowal feel the emptiness within them and need the greatness of the Creator. They can fill this emptiness specifically with exaltedness, called “full of Mitzvot,” to the extent that they ask the Creator to give them the power to be able to go above reason, which is called “exaltedness.” In other words, they ask the Creator to give them power in exaltedness that is above reason in greatness and importance of the Creator. They do not want the Creator to let them attain this, since they want to subjugate themselves with unconditional surrender, but they ask for help from the Creator, and to that extent they can fill the empty place with Mitzvot. This is the meaning of “filled with Mitzvot like a pomegranate.”

4.51 RABASH,

Article No. 4 (1989), “What Is a Flood of Water in the Work?”

We must know that it is a lot of work before we attain the quality of Bina. That is, to be content with little with his feeling and his mind, and be happy with his share, with what he has. That person can always be in wholeness because he is happy with his share.

But what can one do if he has not yet obtained this quality, and he sees that he cannot overcome his will to receive. At that time, he must pray to the Creator to help him so he can go in the work with his eyes shut, and will not need anything, and will be able to do everything for the sake of the Creator despite the resistance of the body to this.

That is, he does not tell the Creator how He should help him. Rather, he must subjugate himself and annul before the Creator unconditionally. But since he cannot overcome his body, he asks the Creator to help him win the war against the inclination, since he understands his lowliness.

For this reason, he asks the Creator to have mercy on him because he is worse than other people, who can be servants of the Creator, whereas he is worse than them. He sees that he has a desire to receive in self-love more than all of them. Therefore, he is ashamed of himself that he can be so lowly. For this reason, he asks the Creator to have mercy on him and deliver him from the gover- nance of the evil inclination.

Yet, he does not ask for help because he is more important than other people. Rather, he is worse than the rest of the people because his will to receive is more developed and works within him more vigorously.

However, he is not asking to be given more knowledge about the greatness of the Creator, and then he will be able to emerge from the governance of evil. Although this is true, he does not want to tell the Creator that he wants to present Him with conditions and only then he will annul before the Creator. Rather, he agrees to remain with little understanding and little feeling, not more than he has now. But since he does not have the power to overcome, he asks the Creator to give him the power to overcome, and not brains, mind, or feeling.

Any advice that a person gives to the Creator seems as though he is setting conditions, as though he has a status and a view. But this is insolence of a person to present the Creator with conditions and say, “If You give me, for example, good taste in the work, I will be able to work for You. Otherwise, I cannot.” Instead, one should say, “I want to annul myself and surrender unconditionally, just give me the strength to really be able to emerge from self-love and love the Lord ‘with all your heart.’”

4.52 RABASH,

Article No. 696, “Your Strength to the Torah”

A strong person is one who has a strong desire, and not one who has strong limbs, as in “Who is mighty? He who conquers his inclination,” as is done with the powers of strong limbs.

For example, when one wants to go somewhere, but there are people who interfere with his walking on the path he wants to go, and each one pulls him to the place he wants, if he is drawn, he does not have the strength to subdue them, and then he is pulled away from the place where he wants to go to the place that the strongest one among them wants, since he subdues all the others because he is more powerful.

It is likewise with emotional strength. Man consists of many desires, and each of the desires wants to subdue the other desires and draw the body to go to its side. Here, too, the strongest among the desires prevails. And if there is a person whose desires are all equal, and none is more powerful than the others, he can be in a state of complete rest because he has no desire that overcomes the others, so they all stand and pull the body, and the body stands in the middle and does not move an inch, not here and not there, for all are pulling equally strong.

Then he naturally stays put without any movement. Even if he has great strength, they are all equally mighty forces, so no one can submit the other. Only when one desire is strong, that force can act, and the rest of the desires annul before it.

It therefore follows that if a person wants to succeed in the Torah, he must see that the desire to engage in Torah is stronger than the rest of the desires in him, and then they will surrender to it because the strong has the power to subdue the weak. Hence, the strong desire subdues the desire for idleness, for honor, and the rest of the lusts.

4.53 RABASH,

Article No. 12, (1988), “What Are Torah and Work in the Way of the Creator?”

The Torah in order to subdue the evil inclination, meaning to achieve Dvekut [adhesion] with the Creator, so that all our actions will be only in order to bestow. That is, by ourselves, we will never be able to go against nature, since the mind and heart that we must acquire require assistance, and the assistance is through the Torah. It is as our sages said, “I have created the evil inclination; I have created the Torah as a spice. By engaging in it, the light in it reforms them.”

4.54 RABASH,

Article No. 18

When we hear the voice of the Creator speaking to the heart, as in “He who comes to purify is aided,” and it was interpreted in the holy Zohar that he is aided by a holy soul, meaning that the heart hears the voice of the Creator and then specifically the voice of holiness receives the governance over all the desires, meaning the desire to bestow. And naturally, they will not turn back to folly, meaning he will not sin again because all the desires of reception have surrendered under the desire to bestow.

At that time all the good pleasantness appears on the heart, for then there is room in the heart for the instilling of the Shechina (Divinity), and the gentleness and pleasantness, and flavor and friendship spread, and fill up all of man’s organs.

This applies specifically when hearing the voice of the Creator. At that time the whole body surrenders and enslaves itself to holiness.

4.55 Baal HaSulam,

“The Dispute between Korah and Moses”

The matter of lowliness becomes revealed primarily when one must do something that his friend obligates him to do, while his own view indicates the opposite of his friend’s view, and yet he subjugates himself. This is called “lowliness,” when he lowers his own view.

4.56 RABASH,

Article No. 3 (1985), “The Meaning of Truth and Faith”

We were given the path of faith, which is above reason, namely not to take our sensations and reason into account, but say, as it is written, “They have eyes and see not. They have ears and hear not.” Rather, we should believe that the Creator is certainly the Overseer, and He knows what is good for me and what is not good for me. Therefore, He wants me to feel my state as I do, and for myself, I do not care how I feel myself because I want to work in order to bestow.

Therefore, the main thing is that I need to work for the Creator. And although I feel that there is no wholeness in my work, still, in the Kelim of the upper one, meaning from the perspective of the upper one, I am utterly complete, as it is written, “The cast out will not be cast out from Him.” Hence, I am satisfied with my work—that I have the privilege of serving the King even at the lowest degree. That, too, I regard as a great privilege that the Creator has allowed me to come closer to Him at least to some degree.

4.57 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.

4.58 Zohar for All, Chayei Sarah [The Life of Sarah],

“One Who Diminishes Himself Is Great”

Happy is he who diminishes himself in this world; he is great and superior in the eternal world. One who is small in this world is great in the eternal world, and one who is great in this world is small in the eternal world, as it is written, “And the life of Sarah was…” 100, which is a great number, a year [in singular form] is written about it. This means that he diminished it into one year. And seven, which is a small number, he augmented it and increased it, for it writes “years” in regards to it.

The Creator augments only one who diminishes himself, and diminishes only one who magni- fies himself. Happy is one who diminishes himself in this world; how great is he in the eternal world.

4.59 Zohar for All, VaYishlach [And Jacob Sent],

“And Jacob Sent Messengers”

“Better is he that is ignoble and has a servant, than he that plays the man of rank and lacks bread.” This verse is said about the evil inclination because it always complains against people. And the evil inclination raises man’s heart and desire with pride, and man follows it, curling his hair and his head, until the evil inclination takes pride over him and pulls him to Hell.

One who does not follow the evil inclination and is not proud at all, who lowers his spirit, his heart, and his will toward the Creator, the evil inclination overturns and becomes his slave, since it cannot control him. On the contrary, that man controls it, as it is written, “and thou may rule over it.”

4.60 Rabbi Kalonymus Kalman Halevi Epstein,

Maor VaShemesh, Ekev

When the children of Israel join together, it is a very great thing, but 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.”

4.61 Likutei Tefilot,

Part 1, Prayer No. 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.

4.62 Shem MiShmuel,

Yom Kippur Tav-Reish-Ayin-Gimel (September 1912)

Creating unity in the collective is only through pulverizing, when each one pulverizes himself and removes from himself the shell of crassness. Through the battering and pulverizing, the light of the soul shines, and there is really all of Israel; all is one.

4.63 From the book,

Praises of the ARI

One day, on the eve of Shabbat [Sabbath], the ARI went with his disciples for Kabbalat Shabbat [service beginning the Sabbath] as was his custom. He said to the friends: “Let us go now to Jerusalem … and build the Temple, and make an offering of Shabbat, for I see that this time is truly the time of redemption. Some of the friends said, ‘How will we go to Jerusalem at this time, It is more than thirty parsas away (approx. 115 km)?’ Others said, ‘Very well, we are willing to go with you, but first we will go let our wives know so they will not worry about us, and then we will go.’” Then the Rav cried out and said to the friends, “How did the slandering of Satan succeed in revoking the redemption of Israel? I testify before Heaven and Earth that since the time of Rabbi Shimon Bar Yochai until today there has not been a better time for redemption than this time. Had you admitted this, we would have had the Temple, and the outcasts of Israel would have gathered into Jerusalem. Now the time had passed and Israel went into exile once again.” When the friends heard this, they regretted what they had done, but it did not help them.

4.64 Avodat Israel [The Work of Israel],

Portion Shlach

Our sages said, “Dispersion is good for the wicked and gathering is good for the righteous.” This is according to what the ARI said, that in the worlds of Igulim [circles], one Igul [circle] does not touch another, and there the breaking happened until it was corrected in the world of Yosher [straightness]. The meaning of the matter and the allegory is that the mind of the Igulim is that it is as one who surrounds and encircles himself, and becomes separated from his Maker. It seems to him that he will lead himself by his own will, and he is haughty and says, “I will rule,” and this was the shattering. Likewise, among the wicked, the heart of each one is haughty, saying “I will rule,” which is why they are in the world of separation and cannot connect, like the circles, as we can evidently see, for they cannot sit together. To them, dispersion is good.

Conversely, although each of the righteous serves his Creator in a different style, they all aim at the same thing—their father in Heaven. They gather and assemble one by one, as one man with one heart, and each one diminishes himself and glorifies the work for the sake of the Creator, who gives him the strength and intelligence by which to serve Him. Hence, one will not be arrogant toward his friend, and they are in the world of straightness and unite with one another.

inapoi la EXTRASE DIN SURSE (link)

inapoi la EXTRASE DIN SURSE (link)

IUBIREA DE PRIETENI

3.01 Baal HaSulam,

Baal HaSulam, Letter No. 11

I will also ask that you make great efforts in love of friends, to devise tactics that can increase the love among the friends and revoke the lust for bodily matters from among you, as this is what casts hate, and between those who give contentment to their Maker there shall be no hatred. Rather, there are great compassion and love between them.

3.02 Baal HaSulam,

Letter No. 49

I order you to begin to love one another as yourselves with all your might, to ache with your friends’ pains, and rejoice in your friends’ joys as much as possible. I hope that you will keep these words of mine and execute this matter to the fullest.

3.03 Baal HaSulam,

Letter No. 47

I have established for you conducts by which you can still hang on and not turn back.

And the single most special one among them is the Dvekut of friends. I sincerely promise that this love is able. And I shall remind you of every good thing that you need. And if you nonetheless braced yourselves in that, you would certainly go from strength to strength on the rungs of holiness.

 3.04 Baal HaSulam,

Letter No. 47

Let me remind you the validity of love of friends in spite of everything at this time, for it is upon this that our right to exist depends, and upon this our near-to-come success is measured.

Hence, turn away from all the imaginary engagements and set your hearts on thinking thoughts and devising proper tactics to truly connect your hearts as one, so the words “Love your friend as yourself” will literally come true in you, for a verse does not reach beyond the literal, and you will be cleaned by the thought of love that will cover all crimes. Test me in that, and begin to truly connect in love, and then you will see, “the palate will taste”.

 3.05 Baal HaSulam,

Letter No. 13

Indeed, I feel all of you together, that today has been replaced for you with tomorrow, and instead of “now,” you say “later.” There is no cure for this but to exert to understand that mistake and dis- tortion—that one who is saved by the Creator is saved only if he needs salvation today. One who can wait for tomorrow will obtain his salvation after his years, God forbid.

This happened to you due to negligence in my request to exert in love of friends, as I have explained to you in every possible way that this cure is enough to recompense for all your faults.

3.06 Baal HaSulam,

“A Speech for the Completion of The Zohar”

Our sages said, “Make for yourself a rav and buy yourself a friend.” This means that one can make a new environment for oneself. This environment will help him obtain the greatness of his rav through love of friends who appreciate his rav. Through the friends’ discussing the greatness of the rav, each of them receives the sensation of his greatness. Thus, bestowal upon his rav becomes reception and sufficient motivation to an extent that will bring one to engage in Torah and Mitzvot Lishma.

It was said about this, “The Torah is acquired by forty-eight virtues, by serving of sages, and by meticulousness of friends.” This is so because besides serving the rav, one needs the meticulousness of friends, as well, meaning the friends’ influence, so they will influence him so he obtains the greatness of his rav. This is so because obtaining the greatness depends entirely on the environment, and a single person cannot do a thing about it whatsoever.

3.07 Baal HaSulam,

Letter No. 2

I shall advise you to evoke within you fear of the coolness of the love between us. Although the intellect denies such a depiction, think for yourself—if there is a tactic by which to increase love and one does not increase it, that, too, is considered a flaw. It is like a person who gives a great gift to his friend. The love that appears in his heart during the act is not like the love that remains in the heart after the fact. Rather, it gradually wanes each day until the blessing of the love can be entirely forgotten. Thus, the receiver of the gift must find a tactic every day to make it new in his eyes each day. This is all our work—to display love between us, each and every day, just as upon receiving, meaning to increase and multiply the intellect with many additions to the core, until the additional blessings of now will be touching our senses like the essential gift at first. This requires great tactics, set up for the time of need.

3.08 Baal HaSulam,

“The Arvut [Mutual Guarantee],” Item 17

This is to speak of the Arvut [mutual guarantee], when all of Israel became responsible for one another. Because the Torah was not given to them before each and every one from Israel was asked if he agreed to take upon himself the Mitzva [commandment] of loving others in the full measure expressed in the words “Love your friend as yourself,” as explained in the article “Matan Torah,” Items 2 and 3, examine it thoroughly there. This means that each and every one in Israel would take upon himself to care and work for each member of the nation, to satisfy all their needs, no less than the measure imprinted in him to care for his own needs.

Once the whole nation unanimously agreed and said, “We will do and we will hear,” each member of Israel became responsible that no member of the nation will lack anything. Only then did they become worthy of receiving the Torah, and not before.

With this collective responsibility, each member of the nation was liberated from worrying about the needs of his own body and could observe the Mitzva, “Love your friend as yourself” in the fullest measure and give all that he had to any needy person since he no longer cared for the existence of his own body, as he knew for certain that he was surrounded by six hundred thousand loyal lovers standing ready to provide for him.

3.09 Baal HaSulam,

“The Essence of Religion and Its Purpose”

When one comes to love others, he is in direct Dvekut, which is equivalence of form with the Maker, and along with it man passes from his narrow world, filled with pain and impediments, to an eternal and broad world of bestowal upon the Creator and upon people.

3.10 Baal HaSulam,

“Introduction to The Book of Zohar,” Item 19

Bear in mind that the Mitzvot between man and man come before the Mitzvot between man and the Creator since bestowing upon one’s friend brings one to bestow upon the Creator.

3.11 Baal HaSulam,

“Matan Torah [The Giving of the Torah],” Item 15

Our sages said, “The Torah and Mitzvot were given only so as to cleanse Israel,” which is the cleans- ing of the body until one acquires a second nature defined as “love for others,” meaning the one Mitzva: “Love your friend as yourself,” which is the final aim of the Torah.

3.12 Baal HaSulam,

“The Arvut [Mutual Guarantee],” Item 22

The impression he gets when engaging in Mitzvot between man and man, since one is obliged to perform all the Mitzvot Lishma [for Her sake], without any hope for self-love, meaning that no light or hope returns to him through his trouble in the form of reward or honor, etc. Here, at this exalted point, the love of the Creator and the love of his friend unite and actually become one.

3.13 Baal HaSulam,

“Matan Torah [The Giving of the Torah],” Item 15

If six hundred thousand men abandon their work for the satisfaction of their own needs and worry about nothing but standing guard so their friends will not lack a thing, and moreover, they will engage in this with great love, with their very heart and soul, in the full meaning of the Mitzva [commandment],  “Love your friend as yourself,” it is then beyond doubt that no one in the nation will need to worry about his own well-being.

Because of this, one becomes completely free of securing his own survival and can easily observe the Mitzva, “Love your friend as yourself.” After all, why would he worry about his own survival when six hundred thousand loyal lovers stand by, ready with great care to make sure he lacks nothing of his needs?

Therefore, once all the members of the nation agreed, they were immediately given the Torah, for now they were capable of observing it.

3.14 Baal HaSulam,

“The Essence of Religion and Its Purpose”

The crass, undeveloped person does not recognize egoism as bad at all. Therefore, he uses it openly, without any shame or restraint, stealing and murdering in broad daylight wherever he can. The somewhat more developed sense some measure of their egoism as bad and are at least ashamed to use it in public, stealing and killing openly. But in secret, they still commit their crimes, but are careful that no one will see them.

The even more developed sense egoism as so loathsome that they cannot tolerate it in them and reject it completely, as much as they detect of it, until they cannot, and do not want to enjoy the labor of others. Then begin to emerge in them sparks of love of others, called “altruism,” which is the general attribute of goodness.

But that, too, evolves gradually. First develops love and desire to bestow upon one’s family and kin, as in the verse, “Do not ignore your own flesh.” When one develops further, one’s attribute of bestowal expands to all the people around him, being one’s townspeople or one’s nation. And so one adds until he finally develops love for the whole of humanity.

 3.15 Baal HaSulam,

“The Writings of the Last Generation”

The religious form of all the nations should first obligate its members to bestowal upon each other to the extent that (the life of one’s friend will come before one’s own life), as in “Love your friend as yourself.” One will not take pleasure in society more than a straggling friend. This will be the collec- tive religion of all the nations that will come within the framework of communism. However, besides this, each nation may follow its own religion and tradition, and one must not interfere in the other.

3.16 Baal HaSulam,

“Introduction to The Book of Zohar,” Item 19

When all human beings agree to abolish and eradicate their will to receive for themselves and have no other desire but to bestow upon their friends, all worries and jeopardy in the world would cease to exist. We would all be assured of a whole and wholesome life, since each of us would have a whole world caring for us, ready to satisfy our needs.

Yet, while each of us has only a desire to receive for oneself, this is the source of all the worries, suffering, wars, and slaughter we cannot escape. They weaken our bodies with all sorts of sores and maladies.

 3.17 Baal HaSulam,

“The Peace”

There is no other cure for humanity but to assume the commandment of Providence to bestow upon others in order to bring contentment to the Creator in the measure of the two verses.

The first is “love your friend as yourself,” which is the attribute of the work itself. This means that the measure of work to bestow upon others for the happiness of society should be no less than the measure imprinted in man to care for his own needs. Moreover, he should put his fellow person’s needs before his own.

The other verse is, “And you will love the Lord your God with all your heart, with all your soul, and with all your might.” This is the goal that must be before everyone’s eyes when laboring for one’s friend’s needs. This means that he labors and toils only to be liked by the Creator, as He said, “and they do His will.”

“And if you wish to listen, you will feed on the fruit of the land,” for poverty and torment and exploitation will be no more in the land, and the happiness of each and every one will rise ever higher, beyond measure.

3.18 Baal HaSulam,

“The Love of God and the Love of Man”

When one completes one’s work in love of others and bestowal upon others through the final point, one also completes one’s love for the Creator and bestowal upon the Creator. And there is no differ- ence between the two, for anything that is outside one’s body, meaning outside one’s self-interest, is judged equally—either to bestow upon one’s friend or to bestow contentment upon one’s Maker. This is what Hillel HaNasi assumed, that “Love your friend as yourself” is the ultimate goal in the practice, as it is the clearest nature and form to man.

We should not be mistaken about actions, since they are set before his eyes. He knows that if he puts the needs of his friend before his own needs, then he is in the quality of bestowal. For this reason, he does not define the goal as “And you will love the Lord your God with all your heart and with all your soul and with all your might,” for indeed they are one and the same, since he should also love his friend with all his heart and with all his soul and with all his might, as this is the meaning of the words “as yourself.” He certainly loves himself with all his heart and soul and might, and with the Creator, he may deceive oneself, but with his friend it is always spread out before his eyes.

3.19 Baal HaSulam,

Letter No. 13

You should know that there are many sparks of holiness in each one in the group. When you assem- ble all the sparks of holiness to one place, as brothers, with love and friendship, you will certainly have a very high level of holiness for a while, from the light of life.

 3.20 Baal HaSulam,

“The Freedom”

The Torah and the Mitzvot were given only to purify Israel, to develop in us the sense of recogni- tion of evil imprinted in us at birth, which is generally defined as our self-love, and to come to the pure good defined as “love of others,” which is the one and only passage to the love of the Creator.

 3.21 RABASH, Article No. 8 (1985),

“Make for Yourself a Rav and Buy Yourself a Friend – 2”

Those people agreed to unite into a single group that engages in love of friends is that each of them feels that they have one desire that can unite all their views, so as to receive the strength of love of others. There is a famous maxim by our sages, “As their faces differ, their views differ.” Thus, those who agreed among them to unite into a group understood that there isn’t such a great distance between them in the sense that they recognize the necessity to work in love of others. Therefore, each of them will be able to make concessions in favor of the others, and they can unite around that.

3.22 RABASH,

Article No. 3 (1984), “Love of Friends – 1”

“And a certain man found him, and behold, he was wandering in the field. And the man asked him, saying, ‘What are you seeking?’ And he said, ‘I seek my brothers. Tell me, I pray you, where they are feeding the flock?’” (Genesis, 37).

A man “wandering in the field” refers to a place from which the crop of the field to sustain the world should spring. And the works of the field are plowing, sowing, and reaping. It is said about that: “They that sow in tears shall reap in joy,” and this is called “a field which the Lord has blessed.”

Baal HaTurim explained that a person wandering in the field refers to one who strays from the path of reason, who does not know the real way, which leads to the place he should reach, as in “an ass wandering in the field.” And he comes to a state where he thinks that he will never achieve the goal he should achieve.

“And the man asked him, saying, ‘What are you seeking?’” meaning, “How can I help you?” “And he said: ‘I seek my brethren.’” By being together with my brothers, that is, by being in a group where there is love of friends, I will be able to mount the trail that leads to the house of God.

This trail is called “a path of bestowal,” and this way is against our nature. To be able to achieve it, there is no other way but love of friends, by which everyone can help his friend.

“And the man said: ‘They are departed hence.’” And RASHI interpreted that they had departed themselves from the brotherhood, meaning they do not want to bond with you. This, in the end, caused Israel’s exile in Egypt. And to be redeemed from Egypt, we must take it upon ourselves to enter a group that wants to be in love of friends, and by that we will be rewarded with exodus from Egypt and the reception of the Torah.

 3.23 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.

 3.24 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.

 3.25 RABASH, Article No. 30 (1988),

“What to Look for in the Assembly of Friends”

When a group of people gathers and wishes to work together on love of friends, they must all help one another as much as they can. And there are many discernments about that, since not everyone is the same, meaning that what one needs, the other does not. However, there is one thing in which all are equal: Each and every one of the friends needs high spirits. That is, when the friends are not in a good mood, they are not all the same in their needs. Rather, each has his own reason for being unhappy. Therefore, each one must contemplate how he can bring about a good mood to the other.

 3.26 RABASH,

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

When a person performs one of the Mitzvot [commandments] of the Creator, one should aim that this Mitzva will bring him pure thoughts that he will bestow upon the Creator by keeping God’s Mitzvot. It is as our sages said, “Rabbi Hanania Ben Akashia says, ‘The Creator wanted to cleanse Israel; hence, He gave them plentiful Torah and Mitzvot.’”

And this is why we gather here—to establish a society where each of us follows the spirit of bestow- ing upon the Creator. And to achieve bestowal upon the Creator, we must begin with bestowal upon man, which is called “love of others.”

And love of others can only be through revoking of one’s self. Thus, on the one hand, each per- son should feel lowly, and on the other hand, be proud that the Creator has given us the chance to be in a society where each of us has but a single goal: for The Shechina [Divinity] to be among us.

 3.27 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 righteous and that only he engages in love of friends. In that state, one has very little strength to practice love of others.

3.28 RABASH,

Article No. 13 (1984), “Sometimes Spirituality Is Called “a Soul”

We must always awaken what the heart forgets, what is needed for the correction of the heart—Love of friends—whose purpose is to achieve love of others.

This is not a pleasant thing for the heart, which is called “self-love.” Hence, when there is a gathering of friends, we must remember to bring up the question, meaning everyone should ask himself how much we have advanced in love of others, and how much we have done to promote us in that matter.

3.29 RABASH,

Article No. 30 (1988), “What to Look for in the Assembly of Friends”

The matter of the assembly of friends. When they gather, what should they discuss? First, the goal must be clear to everyone—this gathering must yield the result of love of friends, that each of the friends will be awakened to love the other, which is called “love of others.” However, this is only a result. To beget this lovely offspring, actions must be taken to produce the love.

3.30 RABASH,

Letter No. 5

You should do more in love of friends. It is impossible to achieve lasting love, unless through Dvekut [adhesion], meaning that the two of you will unite in a tight bond. This can be only if you try to “undress” the clothing in which the inner soul is placed. This clothing is called “self-love,” for only this clothing separates two points. But if we walk on the straight path, the two points—which are dis- cerned as two lines that refute one another—become a middle line that contains both lines together. And when you feel that you are at war, each of you will know and feel that he needs the help of his friend, and without him, his own strength will wane, as well. Then, when you understand that you must save your life, each of you will forget he has a body he must preserve, and you will both be tied by the thought of how to defeat the enemy.

3.31 RABASH,

Article No. 13 (1985), “Mighty Rock of My Salvation”

A person has a desire within him, which comes from himself. In other words, even when he is alone and there are no people around him to affect him, or from whom to absorb some desire, he receives an awakening and craves to be a servant of the Creator. But his own desire is certainly not big enough for him not to need to enhance it so he can work with it to obtain the spiritual goal. Therefore, there is a way—just like in corporeality—to enhance that desire through people on the outside who will compel him to follow their views and their spirit.

This is done by bonding with people whom he sees that also have a need for spirituality. And the desire that those people on the outside have begets a desire in him, and thus he receives a great desire for spirituality. In other words, in addition to the desire that he has from within, he receives a desire for spirituality that they beget in him, and then he acquires a great desire with which he can reach the goal.

Hence, the issue of love of friends is where each person in the group, besides having a desire of his own, acquires desire from the friends. This is a great asset that can be obtained only through love of friends. However, one should take great care not to be among friends who have no desire to examine themselves, the basis of their work—whether it is to bestow or to receive—and to see if they are doing things in order to reach the path of truth, which is the way of nothing but bestowal.

Only in such a group is it possible to instill the friends with a desire to bestow, meaning that each will absorb a lack from the friends, which he himself lacks the power to bestow, and wherever he walks, he is eagerly searching for a place where perhaps someone will be able to give him the power to bestow.

Hence, when he comes into a group where everyone is thirsty for the power to bestow, everyone receives this strength from everyone else. This is considered receiving strength from the outside in addition to the small power that he has within him.

3.32 RABASH,

Letter No. 40

There is a prayer for it—that the Creator will help him by making him feel the love of his friend and make his friend close to his heart.

3.33 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.

3.34 RABASH,

Letter No. 24

You must awaken the heart of the friends until the flame rises by itself, as our sages said about it, “When you mount the candles.” By that, you will be rewarded with awakening the love of the Creator upon us.

3.35 RABASH,

Article No. 13 (1986) “Come Unto Pharaoh 2”

We should know that we were given love of friends to learn how to avoid blemishing the King’s honor. In other words, if he has no other desire except to give contentment to the King, he will certainly blemish the King’s honor, which is called “Passing on Kedusha [holiness/sanctity] to the external ones.” For this reason, we mustn’t underestimate the importance of the work in love of friends, for by that he will learn how to exit self-love and enter the path of love of others. And when he completes the work of love of friends, he will be able to be rewarded with love of the Creator.

3.36 RABASH,

Letter No. 40

It is about time that we started moving forward toward our sacred goal like mighty strong men. It is known that the paved road that leads to the goal is love of friends, by which one shifts to love of the Creator. And in the matter of love, it is through “Buy yourself a friend.” In other words, through actions, one buys one’s friend’s heart. And even if he sees that his friend’s heart is like a stone, it is no excuse. If he feels that he is suitable for being his friend in the work, then he must buy him through deeds.

Each gift (and a gift is determined as such when he knows that his friend will enjoy it, whether in words, in thought, or in action. However, each gift must be out in the open, so that his friend will know about it, and with thoughts, one does not know that his friend was thinking of him. Hence, words are required, too, meaning he should tell him that he is thinking of him and cares about him. And that, too, should be about what his friend loves, meaning what his friend likes. One who doesn’t like sweets, but pickles, cannot treat his friend to pickles, but specifically to sweets, since this is what his friend likes. And from that, we should understand that something could be unimportant to one, but more important than anything to another.) that he gives to his friend is like a bullet that makes a hollow in the stone. And although the first bullet only scratches the stone, when the second bullet hits the same place, it already makes a notch, and the third one makes a hole.

And through the bullets that he shoots repeatedly, the hole becomes a hollow in his friend’s heart of stone, where all the presents gather. And each gift becomes a spark of love until all the sparks of love accumulate in the hollow of the stony heart and become a flame.

The difference between a spark and a flame is that where there is love, there is open disclosure, meaning a disclosure to all the peoples that the fire of love is burning in him. And the fire of love burns all the transgressions one meets along the way.

3.37 RABASH, Article No. 1 (1985),

“Make for Yourself a Rav and Buy Yourself a Friend – 1”

It is said, “Make for yourself a rav and buy yourself a friend”; both have to exist. In other words, each should regard the other as a friend, and then there is room for buying. This means that each must pay with concessions to the other, like a father concedes his rest, works for his son, spends money for his son, and all is because of the love.

However, there it is natural love. The Creator gave natural love for raising children so there would be persistence to the world. If, for instance, the father would raise the children because it is a Mitzva [commandment], his children would have food, clothing, and other things that are necessary for children to the extent that a person is committed to keep all the Mitzvot [plural of Mitzva]. At times he would keep the Mitzvot, and at times he would only do the very minimum, and his children could starve to death.

This is why the Creator gave parents natural love for their children, so there would be persistence to the world. This is not so with love of friends. Here everyone must make great efforts by himself to create the love of friends in his heart.

It is the same with “And buy yourself a friend.” Once he understands, at least intellectually, that he needs help and he cannot do the holy work, to the extent that he understands it in his mind, he begins to buy, to make concessions for his friend’s sake.

This is so because he understands that the work is primarily in bestowing upon the Creator. However, it is against his nature because man is born with a desire to receive only for his own benefit. Hence, we were given the cure by which to go from self-love to love of others, and by that he can arrive at the love of the Creator.

3.38 RABASH,

Article No. 19 (1984), “You Stand Today, All of You”

“You stand today, all of you …your heads, your tribes, your elders and your officers, every man of Israel.” It begins with the plural form, “You” [plural form in Hebrew], and ends in singular form, “Every man of Israel.” The author of the book, Light and Sun, explains that by using plural form and singular form, it points to the matter of love of friends. Although among you are “heads, tribes,” etc., still no one sees greater merit in himself than in any man of Israel. Instead, everyone is equal in that no one complains about the other. For this reason, from above, too, they are treated accordingly, and this is why great abundance is imparted below.

3.39 RABASH,

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

The meaning of “righteous”? It is those who want to keep the rule, “Love your friend as yourself.” Their sole intention is to exit self-love and assume a different nature of love of others.

 3.40 RABASH,

Article No. 17, Part 1 (1984), “Concerning the Importance of Friends”

If one has love of friends, the rule in love is that you want to see the friends’ merits and not their faults. Hence, if one sees some fault in one’s friend, it is not a sign that his friend is at fault, but that the seer is at fault, meaning that because his love of friends is flawed, he sees faults in his friend.

Therefore, now he should not see to his friend’s correction. Rather, he himself needs correction. It follows from the above-said that he should not see to the correction of his friend’s faults, which he sees in his friend, but he himself needs to correct the flaw he has created in the love of friends. And when he corrects himself, he will see only his friend’s merits and not his faults.

3.41 RABASH,

Article No. 9 (1984), “One Should Always Sell the Beams of His House”

Each of them had a spark of love of others, but the spark could not ignite the light of love to shine in each, so they agreed that by uniting, the sparks would become a big flame.

3.42 RABASH,

Letter No. 40

Through the wearing out of the hearts, even of the strongest ones, each will bring out warmth from the walls of his heart, and the warmth will ignite the sparks of love until a clothing of love will form. Then, both of them will be covered under one blanket, meaning a single love will surround and envelop the two of them, as it is known that Dvekut [adhesion] unites two into one.

And when one begins to feel the love of his friend, joy and pleasure immediately begin to awaken in him, for the rule is that a novelty entertains. His friend’s love for him is a new thing for him because he always knew that he was the only one who cared for his own well-being. But the minute he discovers that his friend cares for him, it evokes within him immeasurable joy, and he can no longer care for himself, since man can toil only where he feels pleasure. And since he is beginning to feel pleasure in caring for his friend, he naturally cannot think of himself.

3.43 RABASH,

Article No. 162, “Love of Others”

I look at one tiny dot, called “love of others,” and I think about it: What can I do in order to benefit people? As I look at the general public, I see the suffering of individuals, illnesses and pains, and the suffering of individuals inflicted by the collective, meaning wars among nations. And besides prayer, there is nothing to give.

3.44 RABASH,

Article No. 273, “The Mightiest of the Mighty”

Who is the mightiest of the mighty? He who makes his foe his friend” (Avot de Rabbi Natan, Chapter 23).

In ethics, we should interpret that “mighty” is “one who conquers his inclination” (Avot, Chapter 4). That is, he works with the good inclination and subdues the evil inclination.

The mightiest of the mighty is one who works also with the evil inclination, as our sages said, “With all your heart—with both your inclinations” (Berachot 54), where the evil inclination, too, serves the Creator. It follows that he makes his foe, the evil inclination, his friend. And since the evil inclination is also serving the Creator, it follows that here he has more work, for which he is called “the mightiest of the mighty.”

3.45 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.

3.46 RABASH,

Article No. 21 (1986), “Concerning Above Reason”

The only thing that can help a person emerge from self-love and be rewarded with the love of the Creator is the love of friends.

 3.47 RABASH,

Article No. 13 (1986), “Come unto Pharaoh – 2”

We were given the Mitzva [commandment/good deed] of “love thy friend as thyself,” and Rabbi Akiva said, “This is the great rule of the Torah” (Beresheet Rabba, Parasha 24). In other words, by working in love of friends, a person accustoms himself to exit self-love and achieve love of others.

3.48 RABASH,

Assorted Notes, Article No. 759, “Man as a Whole”

One must know that love is bought by actions. By giving his friends gifts, each gift that he gives to his friend is like an arrow and a bullet that makes a hole in his friend’s heart. Although his friend’s heart is like a stone, still, each bullet makes a hole. And from many holes, a hollow is created, and the love of the giver of the gifts enters in this place.

The warmth of the love draws to him his friend’s sparks of love, and then the two loves weave into a garment of love that covers both of them. This means that one love surrounds and envelops them, and then they two become one person because the clothing that covers them is a single garment.

3.49 RABASH,

Assorted Notes, Article No. 759, “Man as a Whole”

After one receives the garment of love from another, he enjoys only the love of the other and forgets about self-love. At that time, each of them begins to receive pleasure only from caring for his friend, and they cannot worry about themselves because one can labor only where he can receive pleasure.

Since he is enjoying love of others and receives pleasure specifically from that, he will take no pleasure in caring for himself.

3.50 RABASH,

Letter No. 34

It is said in Rosh Hashanah prayer [Hebrew New Year’s Eve service], “And they shall all become one society.” In that state, it will be easier “To do Your will wholeheartedly.”

This is so because while there is not just one society, it is difficult to work wholeheartedly. Instead, part of the heart remains for its own benefit and not for the benefit of the Creator. It is said about it in Midrash Tanhuma, “‘You stand today,’ as the day at times shines and at times darkens, so it is with you. When it is dark for you, the light of the world will shine for you, as it is said, ‘And the Lord shall be unto you an everlasting light.’ When? When you are all one society, as it is written, ‘Alive every one of you this day.’

Usually, if someone takes a pile of branches, can he break them all at once? But if taken one at a time, even a baby can break them. Similarly, you find that Israel will not be redeemed until they are all one society, as it is said, ‘In those days and at that time, says the Lord, the children of Israel shall come, they and the sons of Judah together.’ Thus, when they are united, they receive the face of Divinity.”

 3.51 RABASH,

Article No. 17 (1984), “Concerning the Importance of Friends”

How can one consider one’s friend greater than himself when he can see that his own merits are greater than his friend’s, that he is more talented and has better natural qualities? There are two ways to understand this:

1. He is going with faith above reason: once he has chosen him as a friend, he appreciates him above reason.
2. This is more natural—within reason. If he has decided to accept the other as a friend, and works on himself to love him, then it is natural with love to see only good things. And even though there are bad things in one’s friend, he cannot see them, as it is written, “love covers all transgressions.”

3.52 Zohar for All, Aharei Mot [After the Death],

“Behold, How Good and How Pleasant,” Items 65-66

“Behold, how good and how pleasant it is for brothers to also sit together.” These are the friends as they sit together, and are not separated from each other. At first, they seem like people at war, wishing to kill one another. Then they return to being in brotherly love.

The Creator says about them, “Behold, how good and how pleasant it is for brothers to also sit together” The word, “also,” comes to include the Shechina with them. Moreover, the Creator listens to their words and He has contentment and delights with them, as it is written, “Then those who feared the Lord spoke to one another, and the Lord listened and heard it, and a book of remem- brance was written before Him.”

And you, the friends who are here, as you were in fondness and love before, henceforth you will also not part until the Creator rejoices with you and summons peace upon you. And by your merit there will be peace in the world, as it is written, “For the sake of my brothers and my friends let me say, ‘Let peace be in you.’”

3.53 Rabbi Kalonymus Kalman Halevi Epstein,

Maor VaShemesh, Devarim

It is known that the most important is the true connection among the friends. This causes all the salvations and the sweetening of the judgments. When you gather together in love, brotherhood, and friendship. By this, all the judgments are removed and sweetened with mercy, and through the connection, complete mercy and revealed kindness are revealed in the world.

3.54 Ramchal,

Mesilat Yesharim

The Torah came and included made a rule in which everything is included: “Love your neighbor as yourself,” as yourself, without any difference; as yourself, without any divisions, without ploys or machination, truly as yourself.

3.55 Rabbi Kalonymus Kalman Halevi Epstein,

Maor VaShemesh

The advice and counsel for serving the Creator and the correct path of repentance is to unite our hearts in love of friends and look at the advantage of the other in serving the Creator and in knowing his Creator, and not to see his flaw. Repentance is mainly in uniting with each and every one in love and in one heart, to serve the Creator shoulder to shoulder. By this, the world of repentance and the world of mercy and the world of good will awaken. This is an intimation, as was said, “And all are reviewed in one review.” This means that we should adhere and connect to one another and close into one another in the heart of each one. This is implied in the word “one,” to become one bundle to serve the Creator wholeheartedly.

3.56 Rabbi Menachem Mendel of Vitebsk,

Pri Haaretz, Item 30

By and large, the thing that leads to preserving and guarding from Him, to be saved from all the incidents of cessation of adhesion between him and his Maker, is connection, love, and true peace in adhesion of friends. Indeed, were it not for this, he would be in concealment of the face, may the Creator will save him from this. One should always accustom oneself to install love of friends in one’s heart to the bottom of one’s heart, and to persist with this until his soul is adhered and they adhere to one another. When they are all as one man, the One Creator will dwell within them and will impart upon them salvations and comforts aplenty, and they will ascend in the soaring of body and soul.

3.57 Rabbi Kalonymus Kalman Halevi Epstein,

Maor VaShemesh, “Intimations of Song of Songs”

The heart and root of the work of the Creator is love of friends. Through it, one can come to the true work of the Creator. When one sees that his friends aspire and yearn to serve the Creator in Torah and prayer, it will excite his heart to connect with them, and all his friends’ actions will seem to him as greater than his own actions.

3.58 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 ourselves 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.

3.59 Rabbi Kalonymus Kalman Halevi Epstein,

Maor VaShemesh

It is appropriate and correct to hold tight to love of friends and draw them closer to the path of the Creator for by this one can extend illumination for many days, by bringing them closer to the work of the Creator.

3.60 Rabbi Kalonymus Kalman Halevi Epstein,

Maor VaShemesh

It is a great tenet, from among the tenets and the roots of the work, and an opening to repentance, to unite as one and connect in love of friends, to look at one’s friend—his virtues and his serving of the Creator, and not to look at his blemishes. By this, he yearns and longs to resemble him in the good deeds, and he will return to the Creator with all his heart.

3.61 Rabbi Kalonymus Kalman Halevi Epstein,

Maor VaShemesh

You will find the tenet and the wedge on which everything depends, and the content of the paths of correct repentance, through love of friends and adhesion of friends, and drawing near to the righteous of the generation. By this he will come to complete surrender since he will see the work of his friends, the great burning in their hearts, and excitement to serve the Creator, and by this he will learn to do as they do. He will recognize his blemishes and will repent in complete repentance.

3.62 Rabbi Kalonymus Kalman Halevi Epstein,

Maor VaShemesh

The main rule by which to truly come to the path of the Creator is through adhesion with friends. By gathering together, as each one annuls before his friend when he sees his friend’s merit in Torah, Mitzvot [commandments], and good deeds, he becomes lowly in his own eyes, and his friend is greater than him, and he loves each and every one, and wishes and yearns to truly permeate each and every one out of joy and love. This is done by adhesion of friends.

3.63 Jerusalem Talmud,

Nedarim

“Love your neighbor as yourself” is a great rule in the Torah.

3.64 Maimonides,

Mishneh Torah, Shoftim, “Rules of Grieving,” Chapter 14

“Love your neighbor as yourself.” All the things you want others to do for you, do them to your brothers … This is the law that Abraham Our Father established and the way of mercy in which he behaved, giving food and drinks to passersby and accompanying them.

3.65 Rabbi Nachman of Breslov,

Likutey Halachot [Assorted Rules]

“Love your friend as yourself” is the great rule of the Torah, to include in unity and peace. The vitality, sustenance, and correction of the whole of creation is mainly by people of differing views becoming included together in love, unity, and peace.

3.66 Maimonides,

The Book of Commandment

The commandment we have been commanded, to love one another as we love ourselves, and for my compassion and love for my brothers with faith to be as my love and compassion for myself, with one’s wealth and body and all that he has or desires, and all that I want for myself, I will likewise want for him, and all that I do not want for myself or for my friends, I will likewise not want for him, as was said, “Love your neighbor as yourself.”

3.67 Rav Chaim Vital,

Shaarey Kedusha, Part 2, Gate 4

Our sages said (Yoma 9b), “In the Second Temple, there were righteous and great sages, and it was ruined only because of unfounded hatred, and the end has been prolonged and concealed only because of unfounded hatred. Moreover, all other transgressions, he commits them only at that time, but unfounded hatred is always in the heart, and at every single moment he transgresses in ‘Do not hate’ and the cancelling of the commandment to-do of “Love your neighbor as yourself.” Moreover, it was said about this commandment that it is a great rule in the Torah, that all of it depends on it, and that Moses was rewarded with all his merits only because he loved Israel and sympathized with their afflictions.

3.68 Raaiah Kook,

“Israel’s Destiny and Nationality”

We are obliged to have the measure of great and wondrous love for one another.

3.69 Raaiah Kook,

Letters

If I had arms around the world, dear brothers, I would embrace you with love.

3.70 Rabbi Kalonymus Kalman Halevi Epstein,

Maor VaShemesh

It is written in the Midrash (about Amalek), “Which Karcha [encountered] you along the way,” from the word Kerirut [coolness], meaning he put out their fire of love and chilled it. At first, they were in warmth and excited about loving one another, but Amalek brought them into coolness and chilled their love from loving one another. How did he cool them? Through arrogance and pride, for Amalek has the Gematria of Ram [high], meaning arrogance, haughtiness, and pride.

The main thing that brings one to love another is by each one being lowly and despicable in his own eyes, always finding faults in everything he does, and seeing the righteousness and actions of one’s friend as very great in his eyes. By this he comes to love his friend and be in unity with him. Conversely, if he is great in his own eyes and feels proud, he naturally sees his friend’s faults and by this comes to hate him, since his friend is very lowly in his eyes. And Amalek chilled Israel from the warmth and excitement to love one another that they had before to love one another.

3.71 Rabbi Israel Meir HaCohen,

HaChafetz Chaim, Zachor LeMiriam, 11

When is the Creator fond of creation? When Israel are united together and there is no envy, hatred, or competition among them whatsoever, when each one thinks only of his friend’s benefit. At that time, the Creator is happy with His creation, and it was said about this, “The Lord will delight in His deeds.” By intimation, we can thereby explain the verse, “Love your neighbor as yourself; I am the Lord.” That is, if you love your neighbor as yourself, I the Lord will be within you, and I will love you both.

3.72 Rabbi Menachem Mendel of Vitebsk,

Pri HaAretz [Fruit of the Land], Letter No. 30

The thing that leads to keeping from ignorance and cessation of Dvekut [adhesion] is the connection and love, and true peace in Dvekut among friends.

inapoi la EXTRASE DIN SURSE (link)

inapoi la EXTRASE DIN SURSE (link)

IMPORTANŢA SCOPULUI

2.01 Baal HaSulam,

RABASH, Article No. 24, “The Main Thing We Need”

The main thing we need, and for which we have no fuel for the work, is that we are lacking impor- tance of the goal. That is, we do not know how to appreciate our service so as to know to whom we are bestowing. Also, we are lacking the awareness of the greatness of the Creator, to know how happy we are that we have the privilege of serving the King, since we have nothing with which to be able to understand His greatness.

In the words of The Zohar, this is called “Shechina [Divinity] in the dust,” meaning that bestowal upon Him is as important to us as dust. Naturally, we have no fuel to work, since without pleasure, there is no energy to work.

Where self-love shines, the body derives vitality from this. But in the work of bestowal, the body does not feel any pleasure in this and must naturally “collapse under its weight.”

Conversely, when one feels that he is serving an important King, to the extent of the importance of the King, so is his delight and pleasure from serving Him. Hence, at that time he has fuel that can give him the power to go forward each time, since he feels that he is serving an important King. Then, when he knows and feels to whom he bestows, to the extent that he had the strength to work with the intention of self-love, now he has the strength to work in order to bestow, since one who bestows upon an important person is regarded as receiving from him. And since the body has the strength to work for reception, in order to receive reward, likewise, in bestowing upon an important King he derives pleasure in this.

By this we will understand what is written in the “Introduction to The Study of the Ten Sefirot” concerning the matter that if she gives, and he is an important person, she is sanctified because of the pleasure of receiving from him. We are seeing something new: Bestowing upon an important person is tantamount to receiving, although there he references the essay about matrimony in the context of reception in order to bestow, at which time reception means bestowal.

From this we can understand the other side of the coin—that bestowal is called reception, and because of this he already has fuel, for if he bestows upon an important person, it is to him as though he is receiving. Therefore, he already has the power to work.

It follows that all we need is to believe in the greatness of the Creator, and then we will have the energy to work in bestowal.

2.02 RABASH, Article No. 30 (1988),

“What to Look for in the Assembly of Friends”

The matter of obtaining greatness, it should be obtained specifically through the society.

2.03 RABASH,

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

When the friends unite into a single unit, they receive strength to appreciate the purpose of their work—to achieve Lishma [for Her sake].

2.04 RABASH, Article No. 28 (1987),

“What Is Do Not Add and Do Not Take Away in the Work?”

He must believe above reason and imagine that he has already been rewarded with faith in the Creator that is felt in his organs, and he sees and feels that the Creator leads the entire world as the good who does good. Although when he looks within reason he sees the opposite, he should still work above reason and it should appear to him as though he can already feel in his organs that so it really is, that the Creator leads the world as the good who does good.

Here he acquires the importance of the goal, and from here he derives life, meaning joy at being near to the Creator. Then a person can say that the Creator is good and does good, and feel that he has the strength to tell the Creator, “You have chosen us from among all nations, You have loved us and wanted us,” since he has a reason to thank the Creator. And to the extent that he feels the importance of spirituality, so he establishes the praise of the Creator.

 2.05 RABASH,

Article No. 17 (1986), “The Agenda of the Assembly-2”

There is one point we should work on—appreciation of spirituality.

2.06 RABASH,

Article No. 28 (1987), “What Is Do Not Add and Do Not Take Away in the Work?”

Once man has come to feel the importance of spirituality, which is called “One should always establish the praise of the Creator,” then is the time when he must shift to the left line. He must criticize how he truly feels within reason the importance of the King, if he is truly willing to work only for the sake of the Creator.

When he sees within reason that he is bare and destitute, that state when he sees the importance of spirituality, but only above reason, that calculation can create in him deficiency and pain for being in utter lowliness. Then he can make a heartfelt prayer for what he lacks.

inapoi la EXTRASE DIN SURSE (link)

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SCOPUL GRUPULUI

1.01  Baal HaSulam,

“The Essence of Religion and Its Purpose”

Our final aim is to be qualified for Dvekut with Him—for Him to reside within us.

1.02 Baal HaSulam,

“Matan Torah [The Giving of the Torah],” Item 16

If six hundred thousand men abandon their work for the satisfaction of their own needs and worry about nothing but standing guard so their friends will not lack a thing, and moreover, they will engage in this with great love, with their very heart and soul, in the full meaning of the Mitzva, “Love your friend as yourself,” it is then beyond doubt that no one in the nation will need to worry about his own well-being.

Because of this, one becomes completely free of securing his own survival and can easily observe the Mitzva, “Love your friend as yourself,” obeying all the conditions given in Items 3 and 4. After all, why would he worry about his own survival when six hundred thousand loyal lovers stand by, ready with great care to make sure he lacks nothing of his needs?

Therefore, once all the members of the nation agreed, they were immediately given the Torah, for now they were capable of observing it.

1.03 Baal HaSulam,

“A Speech for the Completion of The Zohar”

Our sages said, “Make for yourself a rav and buy yourself a friend.” This means that one can make a new environment for oneself. This environment will help him obtain the greatness of his rav through love of friends who appreciate his rav. Through the friends’ discussing the greatness of the rav, each of them receives the sensation of his greatness. Thus, bestowal upon his rav becomes reception and sufficient motivation to an extent that will bring one to engage in Torah and Mitzvot Lishma.

It was said about this, “The Torah is acquired by forty-eight virtues, by serving of sages, and by meticulousness of friends.” This is so because besides serving the rav, one needs the meticulousness of friends, as well, meaning the friends’ influence, so they will influence him so he obtains the greatness of his rav. This is so because obtaining the greatness depends entirely on the environment, and a single person cannot do a thing about it whatsoever.

 1.04 RABASH,

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

The benefit of love of friends in a special group, where everyone has a single goal—to achieve love of the Creator.

1.05 RABASH, Article No. 8 (1985),

“Make for Yourself a Rav and Buy Yourself a Friend – 2”

Those people agreed to unite into a single group that engages in love of friends is that each of them feels that they have one desire that can unite all their views, so as to receive the strength of love of others. There is a famous maxim by our sages, “As their faces differ, their views differ.” Thus, those who agreed among them to unite into a group understood that there isn’t such a great distance between them in the sense that they recognize the necessity to work in love of others. Therefore, each of them will be able to make concessions in favor of the others, and they can unite around that.

1.06 RABASH, Article No. 8 (1985),

“Make for Yourself a Rav and Buy Yourself a Friend – 2”

“Society,” when people come together and wish to bond. This can happen through equivalence of form, by everyone caring in love of others. By that, they unite and become one.

1.07 RABASH,

Article No. 12 (1984), “Concerning the Importance of Society”

The benefits of the society—it can introduce a different atmosphere—one of working only in order to bestow.

1.08 RABASH,

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

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.

1.09 RABASH,

Article No. 13 (1984), “Sometimes Spirituality Is Called ‘a Soul’”

We must always awaken what the heart forgets, what is needed for the correction of the heart—Love of friends—whose purpose is to achieve love of others.

This is not a pleasant thing for the heart, which is called “self-love.” Hence, when there is a gathering of friends, we must remember to bring up the question, meaning everyone should ask himself how much we have advanced in love of others, and how much we have done to promote us in that matter.

 1.10 RABASH,

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

If several individuals come together with the force that it is worthwhile to abandon self-love, but without the sufficient power and importance of bestowal to become independent, without out- side help, if these individuals annul before one another and all have at least potential love of the Creator, though they cannot keep it in practice, then 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.

 1.11 RABASH,

Letter No. 8

At the end of the day, this is a group of people who have gathered in a certain place, under a certain leader, to be together. With superhuman courage they face up to all those who rise against them. Indeed, they are brave men with a strong spirit, and they are determined not to retreat one inch. They are first-class fighters, fighting the war against the inclination to their last drop of blood, and their only wish is to win the battle for the glory of His name.

 1.12 RABASH,

Article No. 17 (1987), “The Meaning of the Strict Prohibition to Teach Idol Worshipers the Torah”

It is impossible to receive the influence of the society if he is not attached to the society, meaning if he does not appreciate them. To the extent that he does, he can receive from them the influence without any work, simply by adhering to the society.

 1.13 RABASH,

Article No. 17 (1986), “The Agenda of the Assembly – 2”

Is written, “In the multitude of people is the King’s glory,” it follows that the greater the number of the collective, the more effective is the power of the collective. In other words, they produce a stron- ger atmosphere of greatness and importance of the Creator. At that time, each person’s body feels that he regards anything that he wishes to do for holiness—meaning to bestow upon the Creator—as a great fortune, that he has been privileged with being among people who have been rewarded with serving the King. At that time, every little thing he does fills him with joy and pleasure that now he has something with which to serve the King.

 1.14 RABASH,

Article No. 124, “To Serve Me”

“The whole world was created only to serve me.” According to the interpretation of Baal HaSulam, it means that all the faults that a person sees in others, he believes that they are his. Therefore, he has what to correct. It follows that the whole world serves him by providing him with his faults, and he does not need to look by himself. Instead, they are doing him a big favor by providing him with his flaws.

 1.15 RABASH,

Article No. 3 (1984), “Love of Friends – 1”

I seek my brethren.’” By being together with my brothers, that is, by being in a group where there is love of friends, I will be able to mount the trail that leads to the house of God.

This trail is called “a path of bestowal,” and this way is against our nature. To be able to achieve it, there is no other way but love of friends, by which everyone can help his friend.

1.16 RABASH,

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

We have gathered here to establish a society for all who wish to follow the path and method of Baal HaSulam, the way by which to climb the degrees of man and not remain as a beast, as our sages said (Yevamot, 61a) about the verse, “And you My sheep, the sheep of My pasture, are men.” And Rashbi said, “You are called ‘men,’ and idol worshipers are not called ‘men.’”

1.17 RABASH,

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

We gather here—to establish a society where each of us follows the spirit of bestowing upon the Creator. And to achieve bestowal upon the Creator, we must begin with bestowal upon man, which is called “love of others.”

And love of others can only be through revoking of one’s self. Thus, on the one hand, each per- son should feel lowly, and on the other hand, be proud that the Creator has given us the chance to be in a society where each of us has but a single goal: for The Shechina [Divinity] to be among us.

1.18 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.

1.19 RABASH,

Article No. 13 (1985), “Mighty Rock of My Salvation”

Each person in the group, besides having a desire of his own, acquires desire from the friends. This is a great asset that can be obtained only through love of friends. However, one should take great care not to be among friends who have no desire to examine themselves, the basis of their work—whether it is to bestow or to receive—and to see if they are doing things in order to reach the path of truth, which is the way of nothing but bestowal.

Only in such a group is it possible to instill the friends with a desire to bestow, meaning that each will absorb a lack from the friends, which he himself lacks the power to bestow.

1.20 RABASH,

Article No. 30 (1988), “What to Look for in the Assembly of Friends”

The friends should primarily speak together about the greatness of the Creator, because according to the greatness of the Creator that one assumes, to that extent he naturally annuls himself before the Creator. It is as we see in nature that the small one annuls before the great one, and this has nothing to do with spirituality. Rather, this conduct applies even among secular people.

In other words, the Creator made nature this way. Thus, the friends’ discussions of the greatness of the Creator awaken a desire and yearning to annul before the Creator because he begins to feel longing and desire to bond with the Creator. And we should also remember that to the extent that the friends can appreciate the importance and greatness of the Creator, we should still go above reason, meaning that the Creator is higher than any greatness of the Creator that one can imagine. We should say that we believe above reason that He leads the world in a benevolent guidance, and if one believes that the Creator wants only man’s best, it makes a person love the Creator until he is rewarded with “And you will love the Lord your God with all your heart and with all your soul.” And this is what a person must receive from the friends.

1.21 RABASH,

Article No. 21 (1986), “Concerning Above Reason”

Only through bonding with the society and the envy that he feels toward the friends when he sees that they have better qualities than his own. It motivates him to acquire their good qualities, which he doesn’t have and of which he is jealous.

Thus, through the society, he gains new qualities that he adopts by seeing that they are at a higher degree than his, and he is envious of them. This is the reason why now he can be greater than when he didn’t have a society, since he acquires new powers through the society.

 1.22 RABASH,

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

There should be careful watch in the society, disallowing frivolity, since frivolity ruins everything.

1.23 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.

1.24 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.

1.25 Rabbi Nachman of Breslov, Likutey Halachot [Assorted Rules],

Hoshen Mishpat, “Rules of the Guarantor”

The essence of love and unity is in the desire, when each one is pleased with his friend and there is no disparity of desire among them, and all are included in one desire, by which they are included in the upper desire, which is the purpose of the unity.

inapoi la EXTRASE DIN SURSE (link)

inapoi la EXTRASE DIN SURSE (link)

FORŢA CONEXIUNII

6.01 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.

 6.02 Baal HaSulam,

Letter No. 10

Do what you can and the salvation of the Lord is as the blink of an eye. The most important thing before you today is the unity of friends. Exert in that more and more, for it can recompense for all the faults.

 6.03 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.

6.04 Baal HaSulam,

“Matan Torah [The Giving of the Torah],” Item 15

If six hundred thousand men abandon their work for the satisfaction of their own needs and worry about nothing but standing guard so their friends will not lack a thing, and moreover, they will engage in this with great love, with their very heart and soul, in the full meaning of the Mitzva, “Love your friend as yourself,” it is then beyond doubt that no one in the nation will need to worry about his own well-being.

Because of this, one becomes completely free of securing his own survival and can easily observe the Mitzva, “Love your friend as yourself,” obeying all the conditions given in Items 3 and 4. After all, why would he worry about his own survival when six hundred thousand loyal lovers stand by, ready with great care to make sure he lacks nothing of his needs?

Therefore, once all the members of the nation agreed, they were immediately given the Torah, for now they were capable of observing it.

6.05 Baal HaSulam,

“The Arvut [Mutual Guarantee],” Item 23

It is written, “And Israel camped there before the mountain,” which our sages interpret as “as one man with one heart.”

This is because each and every person from the nation completely detached himself from self- love, and wanted only to benefit his friend […]. It turns out that all the individuals in the nation had come together and became one heart and one man, for only then were they qualified to receive the Torah.

 6.06 Baal HaSulam,

Letter No. 13

You should know that there are many sparks of holiness in each one in the group. When you assem- ble all the sparks of holiness to one place, as brothers, with love and friendship, you will certainly have a very high level of holiness for a while, from the light of life.

6.07 Baal HaSulam,

Letter No. 47

I have established for you conducts by which you can still hang on and not turn back.

And the single most special one among them is the Dvekut of friends. I sincerely promise that this love is able. And I shall remind you of every good thing that you need. And if you nonetheless braced yourselves in that, you would certainly go from strength to strength on the rungs of holiness.

6.08 Baal HaSulam,

“A Speech for the Completion of The Zohar”

Our sages said, “Let all your actions be for the sake of the Creator,” that is, Dvekut with the Creator. Do not do anything that does not yield this goal of Dvekut. This means that all your actions will be to bestow and to benefit your fellow person. At that time, you will achieve equivalence of form with the Creator—as all His actions are to bestow and to benefit others, so you, all your actions will be only to bestow and to benefit others. This is the complete Dvekut.

6.09 Baal HaSulam,

“The Freedom”

The children of Israel were rewarded with complete Dvekut on that holy occasion, their vessels of reception were completely emptied of any worldly possession and they were adhered to Him in equivalence of form. This means that they had no desire for any self-possession, but only to the extent that they could bestow contentment, so their Maker would delight in them.

And since their will to receive had clothed in an image of that object, it had clothed in it and bonded with it into complete oneness. Therefore, they were certainly liberated from the angel of death.

 6.10 Baal HaSulam,

Letter No. 13

Indeed, I feel all of you together, that today has been replaced for you with tomorrow, and instead of “now,” you say “later.” There is no cure for this but to exert to understand that mistake and dis- tortion—that one who is saved by the Creator is saved only if he needs salvation today. One who can wait for tomorrow will obtain his salvation after his years, God forbid.

This happened to you due to negligence in my request to exert in love of friends, as I have explained to you in every possible way that this cure is enough to recompense for all your faults.

6.11 Baal HaSulam,

Letter No. 47

Let me remind you the validity of love of friends in spite of everything at this time, for it is upon this that our right to exist depends, and upon this our near-to-come success is measured. Hence, turn away from all the imaginary engagements and set your hearts on thinking thoughts and devising proper tactics to truly connect your hearts as one, so the words “Love your friend as yourself” will literally come true in you, for a verse does not reach beyond the literal, and you will be cleaned by the thought of love that will cover all crimes. Test me in that, and begin to truly connect in love, and then you will see, “the palate will taste”.

6.12 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.

One who departs from the public to ask specifically for one’s own soul does not build. On the contrary, he inflicts ruin upon his soul, as it is written, “All who is proud,” etc., 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. 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 include himself in the only one, the root of all of Israel.

6.13 RABASH,

Article No. 14, “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.

6.14 RABASH,

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

Without annulling self-love, it is impossible to achieve Dvekut [adhesion)] with the Creator, mean- ing 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.

6.15 RABASH,

Letter No. 34

“And they shall all become one society.” In that state, it will be easier “To do Your will whole- heartedly.”

This is so because while there is not just one society, it is difficult to work wholeheartedly. Instead, part of the heart remains for its own benefit and not for the benefit of the Creator. It is said about it in Midrash Tanhuma, “‘You stand today,’ as the day at times shines and at times darkens, so it is with you. When it is dark for you, the light of the world will shine for you, as it is said, ‘And the Lord shall be unto you an everlasting light.’ When? When you are all one society, as it is written, ‘Alive every one of you this day.’

Usually, if someone takes a pile of branches, can he break them all at once? But if taken one at a time, even a baby can break them. Similarly, you find that Israel will not be redeemed until they are all one society, as it is said, ‘In those days and at that time, says the Lord, the children of Israel shall come, they and the sons of Judah together.’ Thus, when they are united, they receive the face of Divinity.”

I presented the words of the Midrash so that you don’t think that the issue of a group, which is love of friends, relates to Hassidism. Rather, it is the teaching of our sages, who saw how necessary was the uniting of hearts into a single group for the reception of the face of Divinity.

6.16 RABASH,

Article No. 17 (1986), “The Agenda of the Assembly – 2”

When one comes to the assembly of friends, he should always see whether or not the friends have the goal that he craves, that each of them has some grip on that goal. And he thinks that by every- one bonding together for one goal, each will have his own share, as well as the shares of the whole of society. It follows that each member of the society will have the same strength as the whole of society together.

6.17 RABASH, Article No. 9 (1984),

“One Should Always Sell the Beams of His House”

If a society is established with certain people, and when they gathered, there must have been someone who wished to establish specifically this “bunch.” Thus, he sorted out these people to see that they were suitable for each other. In other words, each of them had a spark of love of others, but the spark could not ignite the light of love to shine in each, so they agreed that by uniting, the sparks would become a big flame.

Hence, now, too, when he is spying on them, he should overcome and say, “As all of them were of one mind that they must walk on the path of love of others when the society was established, so it is now.” And when everyone judges his friends favorably, all the sparks will ignite once more and again there will be one big flame.

6.18 RABASH,

Article No. 13 (1985), “Mighty Rock of My Salvation”

The issue of love of friends is where each person in the group, besides having a desire of his own, acquires desire from the friends. This is a great asset that can be obtained only through love of friends. However, one should take great care not to be among friends who have no desire to examine themselves, the basis of their work—whether it is to bestow or to receive—and to see if they are doing things in order to reach the path of truth, which is the way of nothing but bestowal.

Only in such a group is it possible to instill the friends with a desire to bestow, meaning that each will absorb a lack from the friends, which he himself lacks the power to bestow, and wherever he walks, he is eagerly searching for a place where perhaps someone will be able to give him the power to bestow.

Hence, when he comes into a group where everyone is thirsty for the power to bestow, everyone receives this strength from everyone else. This is considered receiving strength from the outside in addition to the small power that he has within him.

6.19 RABASH,

Article No. 21 (1986), “Concerning Above Reason”

Can be obtained by adhesion of friends—new qualities by which they will be qualified to achieve Dvekut with the Creator. And all this can be said while he sees the merits of the friends. At that time, it is relevant to say that he should learn from their actions. But when he sees that he is better qualified than they are, there is nothing he can receive from the friends.

This is why they said that when the evil inclination comes and shows him the lowliness of the friends, he should go above reason. But certainly, it would be better and more successful if he could see within reason that the friends are at a higher degree than his own. With that we can understand the prayer that Rabbi Elimelech had written for us, “Let our hearts see the virtues of our friends, and not their faults.”

6.20 RABASH,

Article No. 3 (1984), “Love of Friends – 1”

“And a certain man found him, and behold, he was wandering in the field. And the man asked him, saying, ‘What are you seeking?’ And he said, ‘I seek my brothers. Tell me, I pray you, where they are feeding the flock?’” (Genesis, 37).

A man “wandering in the field” refers to a place from which the crop of the field to sustain the world should spring. And the works of the field are plowing, sowing, and reaping. It is said about that: “They that sow in tears shall reap in joy,” and this is called “a field which the Lord has blessed.”

Baal HaTurim explained that a person wandering in the field refers to one who strays from the path of reason, who does not know the real way, which leads to the place he should reach, as in “an ass wandering in the field.” And he comes to a state where he thinks that he will never achieve the goal he should achieve.

“And the man asked him, saying, ‘What are you seeking?’” meaning, “How can I help you?” “And he said: ‘I seek my brethren.’” By being together with my brothers, that is, by being in a group where there is love of friends, I will be able to mount the trail that leads to the house of God.

This trail is called “a path of bestowal,” and this way is against our nature. To be able to achieve it, there is no other way but love of friends, by which everyone can help his friend.

6.21 RABASH,

Letter No. 40

And when one begins to feel the love of his friend, joy and pleasure immediately begin to awaken in him, for the rule is that a novelty entertains. His friend’s love for him is a new thing for him because he always knew that he was the only one who cared for his own well-being. But the minute he discovers that his friend cares for him, it evokes within him immeasurable joy, and he can no longer care for himself, since man can toil only where he feels pleasure. And since he is beginning to feel pleasure in caring for his friend, he naturally cannot think of himself.

 6.22 RABASH,

Letter No. 40

Each gift that he gives to his friend is like a bullet that makes a hollow in the stone. And although the first bullet only scratches the stone, when the second bullet hits the same place, it already makes a notch, and the third one makes a hole.

And through the bullets that he shoots repeatedly, the hole becomes a hollow in his friend’s heart of stone, where all the presents gather. And each gift becomes a spark of love until all the sparks of love accumulate in the hollow of the stony heart and become a flame.

The difference between a spark and a flame is that where there is love, there is open disclosure, meaning a disclosure to all the peoples that the fire of love is burning in him. And the fire of love burns all the transgressions one meets along the way.

6.23 RABASH,

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

When the friends unite into a single unit, they receive strength to appreciate the purpose of their work—to achieve Lishma [for Her sake].

6.24 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.

 6.25 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.

6.26 RABASH,

Article No. 17 (1986), “The Agenda of the Assembly-2”

The whole basis upon which we can receive delight and pleasure, and which is permitted for us to enjoy—and is even mandatory—is to enjoy an act of bestowal. Thus, there is one point we should work on—appreciation of spirituality. This is expressed in paying attention to whom I turn, with whom I speak, whose commandments I am keeping, and whose laws I am learning, meaning in seeking advice concerning how to appreciate the Giver of the Torah.

And before one obtains some illumination from above by himself, he should seek out like- minded people who are also seeking to enhance the importance of any contact with the Creator in whatever way. And when many people support it, everyone can receive assistance from his friend.

We should know that “Two is the least plural.” This means that if two friends sit together and contemplate how to enhance the importance of the Creator, they already have the strength to receive enhancement of the greatness of the Creator in the form of awakening from below. And for this act, the awakening from above follows, and they begin to have some sensation of the greatness of the Creator.

According to what is written, “In the multitude of people is the King’s glory,” it follows that the greater the number of the collective, the more effective is the power of the collective. In other words, they produce a stronger atmosphere of greatness and importance of the Creator. At that time, each person’s body feels that he regards anything that he wishes to do for holiness—meaning to bestow upon the Creator—as a great fortune, that he has been privileged with being among people who have been rewarded with serving the King. At that time, every little thing he does fills him with joy and pleasure that now he has something with which to serve the King.

To the extent that the society regards the greatness of the Creator with their thoughts during the assembly, each according to his degree originates the importance of the Creator in him. Thus, he can walk all day in the world of gladness and joy.

6.27 RABASH, Article No. 30 (1988),

“What to Look for in the Assembly of Friends”

The friends should primarily speak together about the greatness of the Creator, because according to the greatness of the Creator that one assumes, to that extent he naturally annuls himself before the Creator. It is as we see in nature that the small one annuls before the great one, and this has nothing to do with spirituality. Rather, this conduct applies even among secular people.

In other words, the Creator made nature this way. Thus, the friends’ discussions of the greatness of the Creator awaken a desire and yearning to annul before the Creator because he begins to feel longing and desire to bond with the Creator. And we should also remember that to the extent that the friends can appreciate the importance and greatness of the Creator, we should still go above reason, meaning that the Creator is higher than any greatness of the Creator that one can imagine. We should say that we believe above reason that He leads the world in a benevolent guidance, and if one believes that the Creator wants only man’s best, it makes a person love the Creator until he is rewarded with “And you will love the Lord your God with all your heart and with all your soul.” And this is what a person must receive from the friends.

6.28 RABASH,

Article No. 17 (1987), “The Meaning of the Strict Prohibition to Teach Idol Worshipers the Torah”

It is impossible to receive the influence of the society if he is not attached to the society, meaning if he does not appreciate them. To the extent that he does, he can receive from them the influence without any work, simply by adhering to the society.

6.29 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.

6.30 RABASH, Article No. 8 (1985),

“Make for Yourself a Rav and Buy Yourself a Friend – 2”

Those people agreed to unite into a single group that engages in love of friends is that each of them feels that they have one desire that can unite all their views, so as to receive the strength of love of others. There is a famous maxim by our sages, “As their faces differ, their views differ.” Thus, those who agreed among them to unite into a group understood that there isn’t such a great distance between them in the sense that they recognize the necessity to work in love of others. Therefore, each of them will be able to make concessions in favor of the others, and they can unite around that.

6.31 RABASH,

Article No. 21 (1986), “Concerning Above Reason”

Only through bonding with the society and the envy that he feels toward the friends when he sees that they have better qualities than his own. It motivates him to acquire their good qualities, which he doesn’t have and of which he is jealous.

Thus, through the society, he gains new qualities that he adopts by seeing that they are at a higher degree than his, and he is envious of them. This is the reason why now he can be greater than when he didn’t have a society, since he acquires new powers through the society.

6.32 Zohar for All, Nasso,

“Why Have I Come and There Is No Man,” Items 105-106

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 congrega- tion, 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.

6.33 Zohar for All, BeShalach [When Pharaoh Sent],

“And Elisha Passed Over to Shunem,” Item 11

“And she said, ‘I dwell among my own people.’” What is she saying? When the Din hangs in the world, one should not part from the collective by himself. He will not be mentioned above and he will not be known alone. This is so because when the Din hangs in the world, those who are known and are inscribed alone, though they are righteous, they are caught first. Hence, one must never retire from the people because the Creator’s mercies are always on the whole people together. This is why she said, “I dwell among my own people,” and I do not wish to part from them, as I have been doing thus far.

6.34 Zohar for All,

Truma [Donation], “Three Colors in a Flame,” Item 44

A herald comes out and says, “Happy are you, holy nation, for you do good, you cause the unifica- tion of Yesod (called ‘good’) before the Creator.” It is written, “And I have done what is good in Your eyes,” attaching redemption to prayer, for at that time, when reaching “Praises to God above,” that color, Netzah, rises to the top of the chamber, that righteous, Yesod de ZA, awakens to bond in the place that is needed in love, in fondness, in gladness, and in good will. And all the organs, all the Sefirot, willingly conjoin with one another, upper ones in lower ones.

Then all the candles, all the degrees illuminate and blaze, and they are all in a single bonding in this righteous who is called “good,” as it is written, “Say, ‘A righteous is good.’” This unites everyone in a single bonding, and then everything is in a whisper above and below, in kissing in good will, and the matter is in a bonding of the room, in an embrace.

6.35 Zohar for All,

VaYikra [The Lord Called], “Eat, Friends; Drink, Drink Abundantly, O Beloved” Item 37

“Eat, friends” is above, and “Drink, drink abundantly, O beloved” is below. Above is a high place, where they are in unity and in joy, where they never part from one another, meaning upper AVI.

They are the ones called “friends,” as it is written, “And a river comes out of Eden.” Eden is Aba and the river is Ima. They never part and they are always willing, united, and joyful. “Drink, drink abundantly, O beloved” means the beloved below, which are ZON, which bond for a time during the prayer, on Sabbaths and on good days, but not always, as do upper AVI.

6.36 Zohar for All, Pinhas,

“Let Us Make Man in Our Image, After Our Own Likeness,” It.497

After all the craftsmen completed their work, the Creator said to them: “I have one craft to make, in which we will all participate. Join together all of you to make in it each his share, and I will partake with you, to give it of My share.” It is written about it, “Let us make man in our image, after our own likeness.” Sages explained that there is no man but Israel, as it is written, “And you are My sheep, the sheep of My pasture, you are men.” “You are men,” and not the idol worshippers. This is why it is written, “Let Israel be glad with his Maker.”

6.37 Zohar for All, VaYetze [And Jacob Went Out],

“Remembering and Visiting,” Item 285

And she said, “I dwell among my own people.” In other words, she said, “I have no wish to be mentioned above, but to put my head among the masses and not leave the public. Similarly, man should be included in the public and not stand out as unique, so the slanderers will not look at him and mention his sins.

6.38 Zohar for All, VaYera [The Lord Appeared],

“And the Lord Rained on Sodom,” 278

When they all unite as one, by the power of the upper one, ZA, it is then called “And the Lord [HaVaYaH],” which means that all is included—ZA and Nukva and the seventy angels below her.

6.39 Zohar for All, Haazinu,

“An Apple and a Lily,” Item 9

“For I proclaim the name of the Lord.” The end of the verse ties the connection of faith in what is written. It is as it is written, “He is righteous and upright.” That is, He is everything. He is one, without separation. Should you say that all the names in the verse are many, he repeats and says, “He,” that they all rise, connect, and unite in the One. He is everything; He was, He is, He will be, and He is one. Therefore, the matters connect and the holy words of the name of the Creator unite.

6.40 Degel Machaneh Ephraim,

VaEtchanan

It is written, “The Lord is one and Israel are one”; hence, they are adhered to the Creator, since it befits the One to cling to the one. And when is this? It is when Israel are bundled and attached together in complete unity. At that time, they are regarded as one, and the Creator is upon them, for He is one.

But when their hearts divide and they are apart from one another, they cannot be adhered to the One and the Creator is not on them. Rather, another God is on them. This is implied in the verse, “And you who are adhered,” meaning when you are adhered and united with each other, “You are alive every one of you.” When they are in one unity. Then it befits the One to cling to the one, and the one Creator is upon them.

6.41 Likutei Halachot,

Hoshen Mishpat, Hilchot Arev

It is impossible to observe Torah and Mitzvot [commandments] except through Arvut [mutual respon- sibility], when each one becomes responsible for his friend, since the essence of observing the Torah, which is the desire, is through unity. Therefore, anyone who wants to take upon himself the burden of Torah and Mitzvot should be included in the whole of Israel with great unity. For this reason, at the time of the reception of the Torah, they certainly became responsible for one another, since as soon as they want to receive the Torah they must all be included as one, in order to be incorporated in the desire. At that time, each one is certainly responsible for his friend because all are important as one. Precisely by each being responsible for his friend, which is the quality of unity, precisely by this they can observe the Torah. Without it, it would be utterly impossible to observe the Torah, since the essence of love and unity is in the desire, when each one is pleased with his friend, there is no disparity of form between them, and they are all included in one desire. By this they are incorporated in the upper desire, which is the end goal of the unity.

6.42 Maor VaShemesh,

Devarim

It is known that the most important is the true connection among the friends. This causes all the salvations and the sweetening of the judgments. When you gather together in love, brotherhood, and friendship. By this, all the judgments are removed and sweetened with mercy, and through the connection, complete mercy and revealed kindness are revealed in the world.

6.43 Adir BaMarom 24

Rabbi Shimon Bar Yochai was revealing the secrets of the Torah, and the friends were listening to his voice and connected with him to be in this composition; each one answer his part.

6.44 Rabbi Moshe Chaim Ephraim of Sudilkov,

Degel Mahaneh Ephraim

It is good for the people of the children of Israel to always unite together in one bundle. Then, even those who are of lesser degree help their friends sanctify with more Kedusha [holiness] and attain more. The upper one needs the one below it, and the lower one needs the one above it. Likewise, you should always be bundled in one bundle, and then your roots will unite, as well. This is the meaning of “You will be unto Me a Segula [virtue/remedy],” meaning that you will be a Segula in the upper world, as well, when you are in one unity below.

6.45 Rabbi Kalonymus Kalman Halevi Epstein,

Maor VaShemesh

It is a great tenet, from among the tenets and the roots of the work, and an opening to repentance, to unite as one and connect in love of friends, to look at one’s friend—his virtues and his serving of the Creator, and not to look at his blemishes. By this, he yearns and longs to resemble him in the good deeds, and he will return to the Creator with all his heart.

6.46 Rabbi Nachman of Breslov,

Likutey Halachot

It is written, “The Sanhedrin was as a round semicircle so they would see each other,” for the love is mainly that they saw each other. They could not tolerate not seeing one another, for when they see each other, they receive from one another. This is the meaning of what our sages said, “Either company or death.”

6.47 Shem MiShmuel,

Yom Kippur Tav-Reish-Ayin-Gimel (September 1912)

Creating unity in the collective is only through pulverizing, when each one pulverizes himself and removes from himself the shell of crassness. Through the battering and pulverizing, the light of the soul shines, and there is really all of Israel; all is one.

6.48 Ohev Ysrael,

Likutei Masachtot

The Creator is destined to pardon the righteous, and He sits among them. Machol [pardon/dancing in a circle] is in a circle, meaning that everyone will stand in a circle and the Creator is as the middle point of the circle. And each one points with his finger, “This is our God,” meaning that each one will have great attainment equally from the upper Hesed [mercy].

6.49 Likutey Halachot [Assorted Rules],

“Blessings on Seeing and Personal Blessings,” Rule No. 4

The vitality is mainly through unity, by all the changes being included in the source of the unity. For this reason, “Love your friend as yourself” is the great rule of the Torah, to include in unity and peace. The vitality, sustenance, and correction of the whole of creation is mainly by people of differing views becoming included together in love, unity, and peace.

6.50 Raaiah Kook,

Orot [Lights]

In each one from Israel there lives a spark of holy light inherited from his forefathers, from the holi- ness of the Torah and the greatness of the faith. It follows that any division between a person from Israel and his neighbor, between one collective and another, it, too, builds worlds. Since everything is improvement and construction, there is no reason to speak bitterly, but to announce the greatness that both sides are doing, and that together, they are perfecting the everlasting structure and are correcting the world. Then, according to the expansion of knowledge, the love will grow according to the intensity of the hate, and the connection will grow according to the size of the separation.

6.51 Raaiah Kook,

Orot [Lights]

Through the separations, each individual good acquires its own color, and one color that is in the other does not press it to blur its shape. Through this, the assembly of Israel is enriched by proliferation of lights, and that proliferation itself will cause the greater and more internal peace.

6.52 Martin Buber,

“Education and World”

It is not neutrality for which we are demanded, but rather cohesion. We are demanded not to blur the boundaries between the fellowships, but rather recognize the common reality and sharing of the test of mutual responsibility. The separation of the hearts is an illness that afflicts the nations of our time, and one who comes to heal it through compulsory fusion is making a mistake. The unity in the organic structure is lacking. For the time being, there is no cure for this except for people from different circles of views who need each other with a pure heart to exert together to reveal the common basis.

6.53 Raaiah Kook,

Olat Raaiah, Part One

Unity that comes through seeking to benefit each individual for the purpose of each individual lov- ing himself is coincidental unity, whose origin is one’s love for oneself. It is unsustainable as it has no real center. Even when the unity appears to grow, it will end in a flame of hatred and civil war since each one will pull toward his own benefit. Conversely, unity that comes by recognizing the value of the higher purpose, which comes only by peace among people, its basis is love of everyone and it will last. And the more it continues, the more it will grow and strengthen.

6.54 Raaiah Kook,

Orot [Lights]

The love of Israel must be nourished. It is unlike the natural love in every nation, which is found in its members. The basis of every nation is natural and simple, a necessity of life and congregation, the satisfaction of natural and convenient desires through a group that has close ties to one another. That desire does not need to be awakened by means of education and learning.

However, connecting the assembly of Israel is built primarily on common spiritual aspirations, which themselves require much spiritual strengthening and reinforcement in the heart of every individual, and even more so in the life of the whole public.

6.55 Shem MiShmuel,

Portion Haazinu

The intention of creation was for all to be one bundle, to do the Creator’s will. But the matter was spoiled because of the sin of Adam HaRishon, until even the best in those generations could not unite together in order to serve the Creator. Rather, they were individuals, alone. The correction of this matter began in the generation of Babylon, when separation occurred in the human race, meaning the beginning of the correction of gathering and assembling people to serve the Creator, which started with Abraham and his descendants. Abraham would roam and call out the name of the Creator until a great community gathered unto him, who were called “the people of the house of Abraham.” Thus, the matter grew until it became the assembly of the congregation of Israel. In the future, the end of correction will be when all become one bundle to do the Creator’s will wholeheartedly.

6.56 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.”

6.57 Rabbi Shmuel Bornstein,

Shem MiShmuel

It is written, “Gather, be purified,” for the difference between the word “gathering” of people and the word “grouping,” is that the word “gathering” is more unification of the heart and soul than the word “grouping.” “Grouping” can also pertain only to the body, although the views are not united. But a gathering of people is also with one heart. It is a gathering from the outside in, where they unite the most.

Therefore, the word “gathering” applies mostly to the souls, since “soul” comes from the words “desire” and “yearning.” If each and every one yearns for his own benefit, although everyone wants the same thing, it is still not one view since each one wants for one’s own benefit.

However, if they are complete, and also many yearn to satisfy the Creator’s will, this is certainly called “complete unification,” and deserves the title “gathering.”

6.58 Likutey Halachot [Assorted Rules],

“Synagogue Rules,” Rule 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, prior to the prayer, he must take upon himself the to-do Mitzva [commandment] “Love your neighbor as yourself,” for it is impossible to say the words of the prayer unless through peace, when we unite with all the souls of Israel. For this reason, the 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 only unite the holy congre- gation together and become one. This is a prayer in public, when the souls assemble and unite, and this is the completeness of the prayer.

6.59 Rabbi Menachem Mendel of Vitebsk,

Pri Haaretz, Item 30

One should always accustom oneself to install love of friends in one’s heart to the bottom of one’s heart, and to persist with this until his soul is adhered and they adhere to one another. When they are all as one man, the One Creator will dwell within them and will impart upon them salvations and comforts aplenty, and they will ascend in the soaring of body and soul.

6.60 Rabbi Nachman of Breslov,

Likutey Halachot

The work of the Creator is mainly in the desire. Each one, to the extent that he accustoms himself to strengthen his will and yearning and longing for the Creator, with a very strong desire, to that extent he is rewarded with nearing the Creator, His law, His commandments. Each one from Israel must rise in all the ascents from degree to degree, and it is all to the extent of the strengthening of the desire, for the heart of the purpose is to be willingly incorporated in the desire, for the beginning of nearing the Creator and the final purpose are all regarded as desire, and it is impossible to be incorporated in the desire unless through unity, and love, and peace, when all of Israel are included together in love and great unity.

inapoi la EXTRASE DIN SURSE (link)

inapoi la EXTRASE DIN SURSE (link)

CENTRUL GRUPULUI

5.01 Baal HaSulam,

Letter No. 13

You should know that there are many sparks of holiness in each one in the group. When you assem- ble all the sparks of holiness to one place, as brothers, with love and friendship, you will certainly have a very high level of holiness for a while, from the light of life.

 5.02 Baal HaSulam,

“600,000 Souls”

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.

5.03 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 who departs from the public to ask specifically for one’s own soul does not build. On the contrary, he inflicts ruin upon his soul, as it is written, “All who is proud, he and I cannot dwell in the same abode,” 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 include himself in the only one, the root of all of Israel.

5.04 Baal HaSulam,

“The Arvut [Mutual Guarantee],” Item 23

It is written, “And Israel camped there before the mountain,” which our sages interpret as “as one man with one heart.”

This is because each and every person from the nation completely detached himself from self-love, and wanted only to benefit his friend. It turns out that all the individuals in the nation had come together and became one heart and one man, for only then were they qualified to receive the Torah.

5.05 Baal HaSulam,

Letter No. 8

There is a sublime purpose for all that happens in this world, and it is called “the drop of unifica- tion.” When those dwellers of clay houses go through all those terrors, through all that totality, in His pride, which is removed from them, a door opens in the walls of their hearts, which are tightly sealed by the nature of creation itself, and by this they become fit for instilling that drop of unifi- cation in their hearts. Then they are inverted like an imprinted substance, and they will evidently see that it is to the contrary—that it was precisely in those dreadful terrors that they perceive the totality, which is removed by foreign pride. There, and only there, is the Creator Himself adhered, and there He can instill them with the drop of unification.

5.06 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.

 5.07 RABASH,

Letter No. 40

What can one do if he feels that he has a heart of stone toward his friend? The advice is very simple: The nature of fire is that when rubbing stones against each other, a fire starts. This is a great rule, since “From Lo Lishma [not for Her sake] one comes to Lishma [for Her sake].” And this is so partic- ularly when the act is Lishma, meaning imparting a gift to one’s friend, and the aim is Lo Lishma. This is so because one gives a gift only to one that we know and recognize as someone we love. It follows that the aim of the gift is like gratitude for the love that his friend gives him. However, if one gives a gift to a stranger, meaning he doesn’t feel that his friend is close to his heart, then he has noth- ing to be grateful for. It follows that the aim is Lo Lishma, meaning … the intention that should be. Ostensibly, it could be said that this is called “charity,” since he pities his friend when he sees that there is no one who is speaking to him and greets him, and this is why he does that to him. Indeed, there is a prayer for it—that the Creator will help him by making him feel the love of his friend and make his friend close to his heart. Thus, through the deeds, he is rewarded with the aim, as well.

But while at the time of doing the giver of the gift intended that the gift to his friends would only be as charity (even if he is giving his time for his friend, since it is sometimes more important to a person than his money, as it is said, “One cares for his lack of money but not for his lack of time.” However, regarding time, each has his own value, since there are people who make one pound an hour, and there is more or less. And likewise with their spirituality—how much spirituality they make in an hour, etc.), then one is testifying about himself that he isn’t aiming for love of friends, meaning that through the action, the love between them will increase.

And only when both of them intend for a gift and not for charity, through the wearing out of the hearts, even of the strongest ones, each will bring out warmth from the walls of his heart, and the warmth will ignite the sparks of love until a clothing of love will form. Then, both of them will be covered under one blanket, meaning a single love will surround and envelop the two of them, as it is known that Dvekut [adhesion] unites two into one.

And when one begins to feel the love of his friend, joy and pleasure immediately begin to awaken in him, for the rule is that a novelty entertains. His friend’s love for him is a new thing for him because he always knew that he was the only one who cared for his own well-being. But the minute he discovers that his friend cares for him, it evokes within him immeasurable joy, and he can no longer care for himself, since man can toil only where he feels pleasure. And since he is beginning to feel pleasure in caring for his friend, he naturally cannot think of himself.

5.08 RABASH,

Article No. 63, “You Stand Here Today – 1”

“You stand here today all of you.” This means that he gathered them… to admit them into the covenant (RASHI). “All of you” means that everyone entered into the Arvut [mutual responsibility] (Ohr HaChaim).

There is a question why he begins with plural form, “all of you,” then shifts to singular form, “every man from Israel.” It means that “all of you” permeates everyone in Israel, meaning that every person from Israel will be included with “all of you,” as it is written, “And the people camped at the bottom of the mountain,” as one man with one heart. In other words, when there is love of Israel, they can succeed, as it is written, “Ephraim is joined to idols; let him be.”

Man is a small world and comprises the entire world. He should achieve the degree of being singular, as it is written, “Rewarded, he sentences himself and the entire world to the side of merit” (Kidushin 40b).

Therefore, when a person admits all the individuals, “your heads and your tribes,” for everyone must join in the covenant, meaning to come to be a worker of the Creator “with all your heart— with both your inclinations.” In other words, even the lowly attributes in man should undergo correction.

“So that He may establish you today as His people and He will be a God unto you.” That is, a person will achieve this attainment, that he is in the singular authority.

5.09 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.

5.10 RABASH,

Article No. 8 (1985), “Make for Yourself a Rav and Buy Yourself a Friend – 2”

Those people agreed to unite into a single group that engages in love of friends is that each of them feels that they have one desire that can unite all their views, so as to receive the strength of love of others. There is a famous maxim by our sages, “As their faces differ, their views differ.” Thus, those who agreed among them to unite into a group understood that there isn’t such a great distance between them in the sense that they recognize the necessity to work in love of others. Therefore, each of them will be able to make concessions in favor of the others, and they can unite around that.

5.11 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.

 5.12 RABASH, Article No. 9 (1984),

“One Should Always Sell the Beams of His House”

Each of them had a spark of love of others, but the spark could not ignite the light of love to shine in each, so they agreed that by uniting, the sparks would become a big flame.

5.13 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 wher- ever 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.

5.14 Rabbi Nachman of Breslov,

Likutey Halachot

The work of the Creator is mainly in the desire. Each one, to the extent that he accustoms himself to strengthen his will and yearning and longing for the Creator, with a very strong desire, to that extent he is rewarded with nearing the Creator, His law, His commandments. Each one from Israel must rise in all the ascents from degree to degree, and it is all to the extent of the strengthening of the desire, for the heart of the purpose is to be willingly incorporated in the desire, for the beginning of nearing the Creator and the final purpose are all regarded as desire, and it is impossible to be incorporated in the desire unless through unity, and love, and peace, when all of Israel are included together in love and great unity.

5.15 Maor VaShemesh,

Portion Ekev

It is a very great thing when the children of Israel assemble, but 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. 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 the most important is that righteous who can best grasp a discernment that is more “null” than all of them. Through him, all the abundance flows.

5.15 Likutey Halachot [Assorted Rules],

“Synagogue Rules,” Rule 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, prior to the prayer, he must take upon himself the to-do Mitzva [commandment] “Love your neighbor as yourself,” for it is impossible to say the words of the prayer unless through peace, when we unite with all the souls of Israel. For this reason, the 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 only unite the holy congre- gation together and become one. This is a prayer in public, when the souls assemble and unite, and this is the completeness of the prayer.

5.16 Ramchal,

Adir BaMarom, Part 1

The Nukva [female], who leads all the worlds, is called “heart.” Also, the Nukva feels the actions of all the worlds because she is the one who is impressed by the lower ones. It follows that 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 parts of her. Also, they are her MAN because she is not considered whole unless she is integrated 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.

5.17 Maor VaShemesh,

Portion Re’eh

The main rule by which to come to the path of the Creator is through adhesion of friends, as it is written in Pirkei Avot [Ethics of the Fathers], “Acquiring the Torah, one of forty-eight things by which the Torah is acquired is adhesion of friends.” And how is it adhesion of friends? By gath- ering together, where each one annuls before his friend when he sees his friend’s merit, and he becomes lowly in his own eyes and his friend is greater than him. And he loves each and every one, and his desire is to truly permeate each one because of joy and love.

5.18 Raaiah Kook,

Lights

A person from Israel who wants to be rewarded with the light of life in truth must agree to plant him- self in the assembly of Israel with all his heart, with all his senses and corporeal and spiritual powers.

5.19 Rabbi Kalonymus Kalman Halevi Epstein,

Maor VaShemesh

The advice and counsel for serving the Creator and the correct path of repentance is to unite our hearts in love of friends and look at the advantage of the other in serving the Creator and in knowing his Creator, and not to see his flaw. Repentance is mainly in uniting with each and every one in love and in one heart, to serve the Creator shoulder to shoulder. By this, the world of repentance and the world of mercy and the world of good will awaken. This is an intimation, as was said, “And all are reviewed in one review.” This means that we should adhere and connect to one another and close into one another in the heart of each one. This is implied in the word “one,” to become one bundle to serve the Creator wholeheartedly.

5.20 Rabbi Nachman of Breslov,

Likutey Halachot [Assorted Rules], Hoshen Mishpat, “Rules of the Guarantor”

The essence of observance of the Torah, which is the desire, is through unity, anyone who wishes to take upon himself the burden of Torah and Mitzvot, which is primarily by overcoming the desire, 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 they were 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. Without it, it would not be possible to observe the Torah whatsoever, since the heart of observing the Torah, which is the desire, is through unity, when all are regarded as one. It follows that specifically through Arvut, which is when everyone are regarded as one, is the heart of observing the Torah, since the essence of love and unity is in the desire, when each one is pleased with his friend and there is no disparity of desire among them, and all are included in one desire, by which they are included in the upper desire, which is the purpose of the unity.

5.21 Degel Machaneh Ephraim,

VaEtchanan

“The Lord is one and Israel are one”; hence, they are adhered to the Creator, since it befits the One to cling to the one. And when is this? It is when Israel are bundled and attached together in complete unity. At that time, they are regarded as one, and the Creator is upon them, for He is one.

But when their hearts divide and they are apart from one another, they cannot be adhered to the One and the Creator is not on them. Rather, another God is on them. This is implied in the verse, “And you who are adhered,” meaning when you are adhered and united with each other, “You are alive every one of you.” When they are in one unity. Then it befits the One to cling to the one, and the one Creator is upon them.

 5.22 Ohev Ysrael,

Likutei Masachtot

One should intend to love; the Creator is destined to pardon the righteous, and He sits among them. Machol [pardon/dancing in a circle] is in a circle, meaning that everyone will stand in a circle and the Creator is as the middle point of the circle. And each one points with his finger, “This is our God,” meaning that each one will have great attainment equally from the upper Hesed [mercy].

5.23 The Holy Shlah,

Proofreading on Shaar HaOtiot

Come let me show you that the love of your friend is interlaced with the love of the Creator, for the immenseness of the obligation to love the friend is for the sake of loving the Creator—to remember that he is made in the image and semblance of the upper one, and the part of the soul in him is a part of God above. This is why we are called the “assembly of Israel,” for we are all assembled and unite in His uniqueness.

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GRUPUL DE 10

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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inapoi la EXTRASE DIN SURSE (link)

INFLUENŢA ANTURAJULUI ASUPRA UNEI PERSOANE

3.01 Baal HaSulam,

“The Freedom”

He who strives to continually choose a better environment is worthy of praise and reward. But here, too, it is not because of his good thoughts or deeds, which come to him without his choice, but because of his effort to acquire a good environment, which brings him these good thoughts and actions. It is as Rabbi Yehoshua Ben Perachya said, “Make for yourself a rav and buy for yourself a friend.”

3.02 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 cravings and the power to overcome. But according to the grace and the importance he ascribes to these people, he will receive new powers.

3.03 Baal HaSulam,

Shamati, Article No. 225, “Raising Oneself”

One cannot raise oneself above one’s circle. Hence, one must nurse from one’s environment, and he has no other way except through Torah and much work. Therefore, if one chooses for oneself a good environment, he saves time and efforts since he is drawn according to his environment.

3.04 Baal HaSulam,

“Introduction to The Study of the Ten Sefirot,” Item 4

Now you can understand the words of our sages about the verse, “Therefore, choose life” (See RASHI’s interpretation). It states, “I instruct you to choose the part of life, as one who says to his son: ‘Choose for yourself a good part in my land.’ He places him on the good part and tells him, ‘Choose this for yourself.’” It was said about this, “Lord, the portion of my inheritance and of my cup, You support my lot. You placed my hand on the good fate, to say, ‘Take this for you.’”

The words are seemingly perplexing. The verse says, “Therefore, choose life.” This means that one makes the choice by himself. However, they say that He places him on the good part. Thus, is there no longer choice here? Moreover, they say that the Creator puts one’s hand on the good fate. This is indeed perplexing, because if this is so, where then is man’s choice?

Now you can see the true meaning of their words. It is indeed true that the Creator Himself puts one’s hand on the good fate by giving him a life of pleasure and contentment within the corporeal life that is filled with torment and pain, and devoid of any content. One necessarily departs and escapes them when he sees, even if it seemingly appears amidst the cracks, a tranquil place to escape there from this life, which is harder than death. Indeed, there is no greater placement of one’s hand by Him than this.

And one’s choice refers only to the strengthening. This is because there is certainly a great effort and exertion here before one purifies one’s body to be able to keep the Torah and Mitzvot correctly, not for his own pleasure, but to bring contentment to his Maker, which is called Lishma [for Her sake]. Only in this manner is one endowed with a life of happiness and pleasantness that come with keeping the Torah.

Before one comes to that purification, there is certainly a choice to strengthen in the good way by all sorts of means and tactics. One should do whatever his hand finds the strength to do until he completes the work of purification and will not fall under his burden midway.

3.05 Baal HaSulam,

“The Freedom”

Rabbi Yosi Ben Kisma (Avot, Chapter 6), who replied to a person who offered him to live in his town, and he would give him millions of gold coins for it: “Even if you give me all the gold and silver and jewels in the world, I will live only in a place of Torah.” These words seem inconceiv- able to our simple mind, for how could he relinquish millions of gold coins for such a small thing as living in a place where there are no disciples of Torah, while he himself was a great sage who needed to learn from no one? Indeed, a mystery.

But as we have seen, it is a simple thing and should be observed by each and every one of us. Although everyone has his own source, the forces are revealed openly only through the environ- ment one is in. This is similar to the wheat sown in the ground, whose forces become apparent only through its environment, which is the soil, rain, and sunlight.

Thus, Rabbi Yosi Ben Kisma correctly assumed that if he were to leave the good environment he had chosen and fall into a harmful environment in a city where there is no Torah, not only would his former concepts be compromised, but all the other forces hidden in his source, which he had not yet revealed in action, would remain concealed. This is because they would not be subject to the right environment that would be able to activate them.

And as we have clarified above, only in the matter of the choice of environment is man’s reign over himself measured, and for this he should receive reward or punishment. Therefore, one must not wonder that a sage such as Rabbi Yosi Ben Kisma chose the good and declined the bad, and was not tempted by material or corporeal things, as he deduces there: “When one dies, one does not take with him silver, gold, or jewels, but only Torah and good deeds.”

And so our sages warned, “Make for yourself a rav and buy for yourself a friend.” And there is also the choice of books, as we have mentioned, for only in this is one rebuked or praised—in his choice of the environment. But once he has chosen an environment, he is at its hands as clay in the hands of the potter.

 3.06 Baal HaSulam,

“The Freedom”

There is freedom for the will to initially choose such an environment, such books, and such guides that impart upon him good concepts. If one does not do this but is willing to enter any environment that appears before him and read any book that falls into his hands, he is bound to fall into a bad environment or waste his time on worthless books, which are abundant and more accessible. In consequence, he will be forced into foul concepts that make him sin and condemn. He will certainly be punished, not because of his evil thoughts or deeds, in which he has no choice, but because he did not choose to be in a good environment, for in this there is definitely a choice.

Therefore, he who strives to continually choose a better environment is worthy of praise and reward.

 3.07 Baal HaSulam,

“A Speech for the Completion of The Zohar”

Our sages said, “Make for yourself a rav and buy yourself a friend.” This means that one can make a new environment for oneself. This environment will help him obtain the greatness of his rav through love of friends who appreciate his rav. Through the friends’ discussing the greatness of the rav, each of them receives the sensation of his greatness. Thus, bestowal upon his rav becomes reception and sufficient motivation to an extent that will bring one to engage in Torah and Mitzvot Lishma.

It was said about this, “The Torah is acquired by forty-eight virtues, by serving of sages, and by meticulousness of friends.” This is so because besides serving the rav, one needs the meticulousness of friends, as well, meaning the friends’ influence, so they will influence him so he obtains the greatness of his rav. This is so because obtaining the greatness depends entirely on the environment, and a single person cannot do a thing about it whatsoever.

Yet, there are two conditions to obtaining the greatness:

1. Always listen and accept the appreciation of the environment to the extent of their great- ness.
2. The environment should be great, as it is written, “In the multitude of people is the king’s glory.”

To receive the first condition, each student must feel that he is the smallest among all the friends. In that state, he will be able to receive the appreciation of the greatness from everyone, since the great cannot receive from a smaller one, much less be impressed by his words. Rather, only the small is impressed by the appreciation of the great.

For the second condition, each student must extol the virtues of each friend and cherish him as though he were the greatest in the generation. Then the environment will influence him as though it were a great environment, as it should be, since quality is more important than quantity.

3.08 Baal HaSulam,

“A Speech for the Completion of the Zohar”

The measure of the greatness does not depend on the individual, but on the environment. For example, even if one is filled with virtues but the environment does not appreciate him as such, he will always be low-spirited and will not be able to take pride in his virtues, although he has no doubt that they are true. And conversely, a person with no merit at all, but the environment respects him as though he is virtuous, that person will be filled with pride, since the measure of importance and greatness is given entirely to the environment.

When a person sees that the environment slights His work and does not properly appreciate His greatness, he cannot overcome the environment. Thus, he cannot obtain His greatness, and becomes negligent during his work, like them.

Since he does not have the basis for obtaining His greatness, he will obviously not be able to work in order to bring contentment to his Maker and not to himself, for he will have no motivation to exert, and “if you did not labor and find, do not believe.” The only advice for this is either to work for oneself or not to work at all, since bestowing contentment upon his Maker will not be for him tantamount to reception.

Now you can understand the verse, “In the multitude of people is the king’s glory,” since the measure of the greatness comes from the environment under two conditions:

1. The extent of the appreciation of the environment.
2. The size of the environment. Thus, “In the multitude of people is the king’s glory.”

 3.09 Baal HaSulam,

“The Freedom”

When we examine the acts of an individual, we will find them compulsory. He is compelled to do them and has no freedom of choice. In a sense, he is like a stew cooking on a stove; it has no choice but to cook, since Providence has harnessed life with two chains: pleasure and pain.

The living creatures have no freedom of choice—to choose pain or reject pleasure. And man’s advantage over animals is that man can aim at a remote goal, meaning agree to a certain amount of current pain, out of choice of future benefit or pleasure to be attained after some time.

But in fact, there is no more than a seemingly commercial calculation here, where the future benefit or pleasure seems preferable and advantageous to the agony they are suffering from the pain they have agreed to assume presently. There is only a matter of deduction here—where they deduct the pain and suffering from the anticipated pleasure, and there remains some surplus.

Thus, only the pleasure is extended. And so it sometimes happens that we are tormented because the pleasure we received is not the surplus we had hoped for compared to the agony we suffered. Hence, we are in deficit, just as are merchants.

And when all is said and done, there is no difference here between man and animal. And if this is the case, there is no free choice whatsoever, but a pulling force drawing them toward any passing pleasure and rejecting them from painful circumstances. And Providence leads them to every place it chooses by means of these two forces without asking their opinion in the matter.

Moreover, even determining the type of pleasure and benefit are entirely out of one’s own free choice, but follows the will of others, as they want, and not he. For example: I sit, I dress, I speak, and I eat. I do all these not because I want to sit that way, or talk that way, or dress that way, or eat that way, but because others want me to sit, dress, talk, and eat that way. It all follows the desire and fancy of society, and not my own free will.

Furthermore, in most cases, I do all these against my will. For I would be more comfortable behaving simply, without any burden. But I am chained with iron shackles, in all my movements, to the fancies and manners of others, which make up the society.

So tell me, where is my freedom of will?

3.10 Baal HaSulam,

“Peace in the World”

We must thoroughly know the proportional value between the individual and the collective, between the individual and the collective that the individual lives in and nourishes from, in both matter and in spirit.

Reality shows us that an individual cannot exist in isolation without a sufficient number of people around him to serve him and help him provide for his needs. Hence, man is inherently born to lead a social life. 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.

3.11 RABASH,

Article No. 13 (1985), “Mighty Rock of My Salvation”

A person has a desire within him, which comes from himself. In other words, even when he is alone and there are no people around him to affect him, or from whom to absorb some desire, he receives an awakening and craves to be a servant of the Creator. But his own desire is certainly not big enough for him not to need to enhance it so he can work with it to obtain the spiritual goal. Therefore, there is a way—just like in corporeality—to enhance that desire through people on the outside who will compel him to follow their views and their spirit.

This is done by bonding with people whom he sees that also have a need for spirituality. And the desire that those people on the outside have begets a desire in him, and thus he receives a great desire for spirituality. In other words, in addition to the desire that he has from within, he receives a desire for spirituality that they beget in him, and then he acquires a great desire with which he can reach the goal. Hence, the issue of love of friends is where each person in the group, besides having a desire of his own, acquires desire from the friends. This is a great asset that can be obtained only through love of friends. However, one should take great care not to be among friends who have no desire to examine themselves, the basis of their work—whether it is to bestow or to receive—and to see if they are doing things in order to reach the path of truth, which is the way of nothing but bestowal.

Only in such a group is it possible to instill the friends with a desire to bestow, meaning that each will absorb a lack from the friends, which he himself lacks the power to bestow, and wherever he walks, he is eagerly searching for a place where perhaps someone will be able to give him the power to bestow.

Hence, when he comes into a group where everyone is thirsty for the power to bestow, everyone receives this strength from everyone else. This is considered receiving strength from the outside in addition to the small power that he has within him.

 3.12 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.

3.13 RABASH,

Article No. 727, “The Most Important Is the Environment”

“And choose life.” The most important is the environment. Man is always in an environment and necessarily follows them. Hence, if one is immersed in thoughts of Abaye and Raba, he is neces- sarily influenced by them. But if, for a brief moment, he places his thoughts on a different matter during the study, meaning thinks about something related to corporeal matters, he is necessarily immediately placed in a corporeal environment. This means that he begins to yearn for desires that the environment obligates him.

Also, concerning Abaye and Raba, if he regards them merely as great scholars, he will only be able to yearn for erudition. But if he regards them as sages with attainment, he will yearn for attainments.

3.14 RABASH,

Article No. 17 (1987), “The Meaning of the Strict Prohibition to Teach Idol Worshippers the Torah”

It is impossible to receive the influence of the society if he is not attached to the society, meaning if he does not appreciate them. To the extent that he does, he can receive from them the influence without any work, simply by adhering to the society.

 3.15 RABASH,

Article No. 21 (1986), “Concerning Above Reason”

If he sees that the friends are at a higher degree than his own, he sees within reason how he is in utter lowliness compared to the friends, that all the friends keep the schedule of arriving at the seminary, and take greater interest in all that is happening among the friends, to help anyone in any way they can, and immediately implement every advice for the work from the teachers in actual fact, etc., it certainly affects him and gives him strength to overcome his laziness, both when he needs to wake up before dawn and when he is awakened.

Also, during the lesson, his body is more interested in the lessons, since otherwise he will lag behind his friends. Also, with anything that concerns Kedusha [holiness/sanctity], he must take it more seriously because the body cannot tolerate lowliness. Moreover, when his body looks at the friends, it sees within reason that they are all working for the Creator, and then his body, too, lets him work for the Creator.

And the reason why the body helps him shift to in order to bestow is as mentioned—the body is unwilling to tolerate lowliness. Instead, everybody has pride, and he is unwilling to accept a situation where his friend is greater than him. Thus, when he sees that his friends are at a higher level than his own, this causes him to ascend in every way.

3.16 RABASH,

Article No. 4 (1984), “They Helped Every One His Friend”

We must understand how one can help his friend. Is this matter specifically when there are rich and poor, wise and fools, weak and strong? But when all are rich, smart, or strong, etc., how can one help another?

We see that there is one thing that is common to all—the mood. It is said, “A concern in one’s heart, let him speak of it with others.” This is because with regard to feeling high-spirited, neither wealth nor erudition can be of assistance.

Rather, it is one person who can help another by seeing that one’s friend is low. It is written, “One does not deliver oneself from imprisonment.” Rather, it is one’s friend who can lift his spirit.

This means that one’s friend raises him from his state into a state of liveliness. Then, one begins to reacquire strength and confidence of life and wealth, and he begins as though his goal is now near him.

It turns out that each and every one must be attentive and think how he can help his friend raise his spirit, because in the matter of spirits, anyone can find a needy place in one’s friend that he can fill.

3.17 RABASH,

Assorted Notes, Article No. 759, “Man as a Whole”

One must know that love is bought by actions. By giving his friends gifts, each gift that he gives to his friend is like an arrow and a bullet that makes a hole in his friend’s heart. Although his friend’s heart is like a stone, still, each bullet makes a hole. And from many holes, a hollow is created, and the love of the giver of the gifts enters in this place.

The warmth of the love draws to him his friend’s sparks of love, and then the two loves weave into a garment of love that covers both of them. This means that one love surrounds and envelops them, and then they two become one person because the clothing that covers them is a single garment. Hence, both are cancelled.

It is a rule that anything new is exciting and entertaining. Hence, after one receives the garment of love from another, he enjoys only the love of the other and forgets about self-love. At that time, each of them begins to receive pleasure only from caring for his friend, and they cannot worry about themselves because one can labor only where he can receive pleasure.

Since he is enjoying love of others and receives pleasure specifically from that, he will take no pleasure in caring for himself. If there is no pleasure, there is no concern and no place for labor.

3.18 RABASH,

Article No. 17 (1986), “The Agenda of the Assembly-2”

The whole basis upon which we can receive delight and pleasure, and which is permitted for us to enjoy—and is even mandatory—is to enjoy an act of bestowal. Thus, there is one point we should work on—appreciation of spirituality. This is expressed in paying attention to whom I turn, with whom I speak, whose commandments I am keeping, and whose laws I am learning, meaning in seeking advice concerning how to appreciate the Giver of the Torah.

And before one obtains some illumination from above by himself, he should seek out like- minded people who are also seeking to enhance the importance of any contact with the Creator in whatever way. And when many people support it, everyone can receive assistance from his friend. We should know that “Two is the least plural.” This means that if two friends sit together and contemplate how to enhance the importance of the Creator, they already have the strength to receive enhancement of the greatness of the Creator in the form of awakening from below. And for this act, the awakening from above follows, and they begin to have some sensation of the greatness of the Creator.

According to what is written, “In the multitude of people is the King’s glory,” it follows that the greater the number of the collective, the more effective is the power of the collective. In other words, they produce a stronger atmosphere of greatness and importance of the Creator. At that time, each person’s body feels that he regards anything that he wishes to do for holiness—meaning to bestow upon the Creator—as a great fortune, that he has been privileged with being among people who have been rewarded with serving the King. At that time, every little thing he does fills him with joy and pleasure that now he has something with which to serve the King.

To the extent that the society regards the greatness of the Creator with their thoughts during the assembly, each according to his degree originates the importance of the Creator in him. Thus, he can walk all day in the world of gladness and joy.

3.19 RABASH,

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

Although the commandment to love your friend as yourself applies to the whole of Israel, the whole of Israel are not walking on the path of coming from love of others to love of the Creator. Also, there is a rule that when people unite they absorb each other’s views, and the matter of Lishma—the essential aim of Torah and Mitzvot—has not yet been fixed in a man’s heart, meaning that the main intention is that through observing Torah and Mitzvot they can achieve Lishma. Hence, by bonding with others, the views of the others weaken his view of Lishma. For this reason, it is better to serve and to bond with the kind of people who understand that “love your friend as yourself” is only a means to achieve the love of the Creator, and not because of self-love, but his whole aim will be to benefit the Creator. Hence, one should be careful in bonding and know with whom one bonds.

3.20 RABASH,

Article No. 12 (1984), “Concerning the Importance of Society”

In matters of work on the path of truth, one should isolate oneself from other people. This is because the path of truth requires constant strengthening, since it is against the view of the world. The view of the world is knowing and receiving, whereas the view of Torah is faith and bestowal. If one strays from that, he immediately forgets all the work of the path of truth and falls into a world of self-love. Only from a society in the form of “They helped every man his friend” does each person in the society receive the strength to fight against the view of the world.

3.21 RABASH,

Article No. 12 (1984), “Concerning the Importance of Society”

It is known that one is always among people who have no connection to the work on the path of truth, but to the contrary, always resist those who walk on the path of truth. And since people’s thoughts mingle, the views of those who oppose the path of truth permeate those with some desire to walk on the path of truth.

Hence, there is no other solution but to establish a separate society for themselves, to be their framework, meaning a separate community that does not mingle with other people whose views differ from that society. And they should constantly evoke in themselves the issue of the purpose of society, so they will not follow the majority, because following the majority is our nature.

3.22 RABASH,

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

There should be careful watch in the society, disallowing frivolity, since frivolity ruins everything.

3.23 RABASH,

Article No. 13 (1985), “Mighty Rock of My Salvation”

A person alone will still want to eat, drink, sleep, and so on, even when there are no other people around him. However, if there are people around him, there is the matter of shame, where others compel him. Then he must eat and drink what people around him compel him to.

This is apparent primarily in clothing. At home, a person wears what is comfortable for him. But when he is among people, he must dress according to the way others see it. He has no choice, since shame compels him to follow their fancies.

3.24 RABASH,

Article No. 8 (1985), “Make for Yourself a Rav and Buy Yourself a Friend – 2”

After he has bonded with a group of people who wish to achieve the degree of love of the Creator, and he wishes to take from them the strength to work in order to bestow and be moved by their words about the necessity for obtaining the love of the Creator, he must regard each friend in the group as greater than himself.

3.25 RABASH,

Article No. 21 (1986), “Concerning Above Reason”

A person has qualities that his parents bequeathed to their children, and he has qualities that he acquired from the society, which is a new possession. And this comes to him only through bonding with the society and the envy that he feels toward the friends when he sees that they have better qualities than his own. It motivates him to acquire their good qualities, which he doesn’t have and of which he is jealous.

Thus, through the society, he gains new qualities that he adopts by seeing that they are at a higher degree than his, and he is envious of them. This is the reason why now he can be greater than when he didn’t have a society, since he acquires new powers through the society.

3.26 RABASH,

Article No. 21 (1986), “Concerning Above Reason”

Our sages said, “Counters’ envy increases wisdom.” In other words, when all the friends look at the society as being at a high level, both in thoughts and in actions, it is natural that each and every one must raise his degree to a higher level than he has by the qualities of his own body.

3.27 Rabbi Kalonymus Kalman Halevi Epstein,

Maor VaShemesh, Portion Yitro

One should depict his friend as serving the Creator more than him, and “authors’ [also counters’] envy will increase wisdom.” By this, he will grow increasingly stronger in the work of the Creator. This is the meaning of “Each one is burned by his friend’s canopy,” from the word “fervor.” By seeing that his friend’s canopy is bigger than his, a fire will burn in him and his soul will further ignite toward the work of the Creator, and he will attain more attainments of Godliness.

3.28 Raaiah Kook,

Lights

A person who wants to be rewarded with the light of life in truth must agree to plant himself in the assembly of Israel with all his heart, with all his senses and corporeal and spiritual powers.

inapoi la EXTRASE DIN SURSE (link)

inapoi la EXTRASE DIN SURSE (link)

DE LA IUBIREA PENTRU OAMENI LA IUBIREA PENTRU CREATOR

2.01 Baal HaSulam,

“The Writings of the Last Generation”

All of the anticipated reward from the Creator, and the purpose of the entire creation, are Dvekut [adhesion] with the Creator, as in, “A tower filled abundantly, but no guests.” This is what they who cling to Him with love receive.

Naturally, first, one emerges from imprisonment, which is emerging from the skin of one’s body by bestowal upon others. Subsequently, one comes to the king’s palace, which is Dvekut with Him through the intention to bestow contentment upon one’s maker.

Therefore, the bulk of commandments are between man and man. One who gives preference to the commandments between man and God is as one who climbs to the second step before he has climbed to the first step. Clearly, he will break his legs.

2.02 Baal HaSulam,

“The Peace”

From the perspective of empirical reason—out of the practical history unfolding before our very eyes—that there is no other cure for humanity but to assume the commandment of Providence to bestow upon others in order to bring contentment to the Creator in the measure of the two verses. The first is “love your friend as yourself,” which is the attribute of the work itself. This means that the measure of work to bestow upon others for the happiness of society should be no less than the measure imprinted in man to care for his own needs. Moreover, he should put his fellow person’s needs before his own.

The other verse is, “And you will love the Lord your God with all your heart, with all your soul, and with all your might.” This is the goal that must be before everyone’s eyes when laboring for one’s friend’s needs. This means that he labors and toils only to be liked by the Creator, as He said, “and they do His will.”

2.03 Baal HaSulam,

“The Freedom”

The Torah and the Mitzvot were given only to purify Israel, to develop in us the sense of recogni- tion of evil imprinted in us at birth, which is generally defined as our self-love, and to come to the pure good defined as “love of others,” which is the one and only passage to the love of the Creator.

 2.04 Baal HaSulam,

“The Arvut [Mutual Guarantee],” Item 22

The impression he gets when engaging in Mitzvot between man and man, since one is obliged to perform all the Mitzvot Lishma [for Her sake], without any hope for self-love, meaning that no light or hope returns to him through his trouble in the form of reward or honor, etc. Here, at this exalted point, the love of the Creator and the love of his friend unite and actually become one.

2.05 Baal HaSulam,

“Matan Torah [The Giving of the Torah],” Item 15

The words of Hillel HaNasi to the proselyte, that the essence of the Torah is “Love your friend as yourself,” and the remaining six hundred and twelve Mitzvot are but an interpretation and prepa- ration for it (see Item 2). And even the Mitzvot between man and the Creator are regarded as a preparation for that Mitzva, which is the final aim emerging from the Torah and Mitzvot, as our sages said, “The Torah and Mitzvot were given only so as to cleanse Israel” (Item 12), which is the cleansing of the body until one acquires a second nature defined as “love for others,” meaning the one Mitzva: “Love your friend as yourself,” which is the final aim of the Torah, after which one immediately obtains Dvekut with Him.

But one must not wonder why it was not defined in the words: “And you will love the Lord your God with all your heart and with all your soul and with all your might.” He did this for the above reason that indeed, with respect to a person who is still within the nature of creation, there is no difference between the love of the Creator and the love of his fellow person, for anything that is from another is unreal to him.

And because that proselyte asked of Hillel HaNasi to explain to him the desired outcome of the Torah, so his goal would be near and he would not have to walk a long way, as he said, “Teach me the whole Torah while I am standing on one leg,” he defined it for him as love of his friend since its aim is nearer and is revealed faster, since it is mistake-proof and is demanding.

2.06 Baal HaSulam,

“Introduction to The Study of the Ten Sefirot,” Items 68-69

To understand this we must first acquire a genuine understanding of the nature of the love of the Creator itself. We must know that all the inclinations, tendencies, and properties instilled in man, with which to serve one’s friends, all these tendencies and natural properties are required for the work of the Creator.

To begin with, they were created and imprinted in man only because of their final role—the ultimate purpose of man, as it is written, “No outcast shall be cast out from Him.” One needs them all so as to complement oneself in the ways of reception of the abundance and to complete the will of the Creator.

This is the meaning of “Everyone who is called by My name, I have created him for My glory” (Isaiah 43:7), and also “All that the Lord has worked was for His sake” (Proverbs 16:4). However, in the meantime, man has been given a whole world to develop and complete all these natural inclinations and qualities in him by engaging in them with people, thus yielding them suitable for their purpose.

It is as our sages said, “One must say, ‘The world was created for me,’” for all the people in the world are required for a person, as they develop and qualify the attributes and inclinations of every individual to become a fit tool for His work.

Thus, we must understand the essence of the love of the Creator from the properties of love by which one person relates to another. The love of the Creator is necessarily given through these qualities, since they were only imprinted in man for His sake to begin with.

2.07 Baal HaSulam,

“The Arvut [Mutual Guarantee],” Item 27

The work in Torah and Mitzvot is expressed in the words, “And you will be unto Me a kingdom of priests.” A kingdom of priests means that all of you, from the youngest to the oldest, will be as priests. Just as the priests have no land or any corporeal possessions since the Creator is their lot, so will the entire nation be organized so that the whole earth and everything in it will be dedicated to the Creator. And no person should have any other engagement in it but to observe the Mitzvot of the Creator and satisfy the needs of his fellow person so his friend will lack none of his wishes, so that no person will need to have any worry about himself.

In this way, even secular works such as harvesting, sowing, etc., are considered to be precisely like the work with the sacrifices that the priests performed in the Temple. How is it different if I observe the Mitzva of making sacrifices to the Creator, which is a Mitzva “to do,” or if I observe the Mitzva “to do,” “Love your friend as yourself”? It follows that he who harvests his field in order to feed his fellow person is the same as one who sacrifices to the Creator. Moreover, it makes sense that the Mitzva, “Love your friend as yourself,” is more important than one who makes the sacrifice. Indeed, this is not the end of the matter, for the whole of the Torah and the Mitzvot were given for the sole purpose of cleansing Israel, which is the cleansing of the body, after which he will be granted the true reward of Dvekut with Him, which is the purpose of creation

2.08 Baal HaSulam,

“The Love of God and the Love of Man”

Even if we see that there are two parts to the Torah—the first, Mitzvot between man and the Creator, and the second, Mitzvot between man and man—they are both one and the same thing. This means that the practice of them and the desired goal from them are one: Lishma.

It makes no difference if one works for one’s friend or for the Creator, since it is engraved in the created being at birth that anything that comes from another appears empty and unreal.

Because of this, we are compelled to begin in Lo Lishma, as Nachmanides says, “Our sages said: ‘One should always engage in Torah, even if Lo Lishma, since from Lo Lishma he comes to Lishma.’ Therefore, when teaching the young, the women, and the uneducated, they are taught to work out of fear and to receive reward. Until they accumulate knowledge and gain wisdom, they are told that secret bit by bit, and are accustomed to that matter with ease until they attain Him and know Him and serve Him out of love.”

…Thus, when one completes one’s work in love of others and bestowal upon others through the final point, one also completes one’s love for the Creator and bestowal upon the Creator. And there is no difference between the two, for anything that is outside one’s body, meaning outside one’s self-inter- est, is judged equally—either to bestow upon one’s friend or to bestow contentment upon one’s Maker.

This is what Hillel HaNasi assumed, that “Love your friend as yourself” is the ultimate goal in the practice, as it is the clearest nature and form to man.

We should not be mistaken about actions, since they are set before his eyes. He knows that if he puts the needs of his friend before his own needs, then he is in the quality of bestowal. For this reason, he does not define the goal as “And you will love the Lord your God with all your heart and with all your soul and with all your might,” for indeed they are one and the same, since he should also love his friend with all his heart and with all his soul and with all his might, as this is the mean- ing of the words “as yourself.” He certainly loves himself with all his heart and soul and might, and with the Creator, he may deceive oneself, but with his friend it is always spread out before his eyes.

2.09 Baal HaSulam,

“Introduction to The Book of Zohar,” Item 19

Bear in mind that the Mitzvot between man and man come before the Mitzvot between man and the Creator since bestowing upon one’s friend brings one to bestow upon the Creator.

2.10 Baal HaSulam,

“One Commandment”

There are two parts to the Torah: one concerns man and the Creator, and the other concerns man and man. And I call upon you, at any rate, to engage and assume that which concerns man and man, for by this you will also learn the part that concerns man and the Creator.

2.11 Baal HaSulam,

“Matan Torah [The Giving of the Torah],” Item 14

The part of the Torah that deals with man’s relationship with his friend is better capable of bringing one to the desired goal since the work in Mitzvot between man and God is fixed and specific, and is not demanding, and one becomes easily accustomed to it, and everything that is done out of habit is no longer useful. But the Mitzvot between man and man are changing and irregular, and demands surround him wherever he turns. Hence, their cure is much more certain and their aim is closer.

2.12 Baal HaSulam,

Shamati, Article No. 67, “Depart from Evil”

Who thinks that he is deceiving his friend is really deceiving the Creator, since besides man’s body there is only the Creator. This is because it is the essence of creation that man is called “creature” only with respect to himself. The Creator wants man to feel that he is a separate reality from Him; but other than this, it is all “The whole earth is full of His glory.”

Hence, when lying to one’s friend, one is lying to the Creator; and when saddening one’s friend, one is saddening the Creator. For this reason, if one is accustomed to say the truth, it will help him with respect to the Creator.

2.13 Baal HaSulam,

“Matan Torah [The Giving of the Torah],” Item 13

If indeed there are two parts in the Torah: 1) Mitzvot between man and the Creator, 2) Mitzvot between man and man, both aim for the same thing—to bring the creature to the final purpose of Dvekut with Him. Furthermore, even the practical side in both of them is really one and the same, for when one per- forms an act Lishma, without any mixture of self-love, meaning without drawing any benefit for himself, then one does not feel any difference whether one is working to love one’s friend or to love the Creator.

 2.14 Baal HaSulam,

“The Teaching of the Kabbalah and Its Essence”

Since there is no act without some purpose, it is certain that the Creator had a purpose in the creation set before us. The most important thing in this whole diverse reality is the sensation given to the animals—that each of them feels its own existence. And the most important sensation is the noetic sensation, given to man alone, by which one also feels what is in the other—others’ pains and comforts. Hence, it is certain that if the Creator has a purpose in this creation, its subject is man. It is said about this, “All of the Lord’s works are for him.”

But we must still understand what was the purpose for which the Creator created this lot. Indeed, it is to elevate him to a higher and more important degree, to feel his Creator like the human sen- sation, which is already given to him. And as one knows and feels one’s friend’s wishes, so he will learn the ways of the Creator.

 2.15 RABASH,

Letter No. 24

Having to stand guard and evoke the love in the hearts of the friends, which you find unbecoming, I actually see that as necessary for you. You know what Baal HaSulam said, that from between man and man one learns how to behave between man and the Creator.

This is so because the upper light is in complete rest, and it is necessary to always evoke the love, “Until the love of our wedding pleases.” In other words, you are being shown from above that on this way, you must always evoke the love of His name, since everyone awaits your awakening.

That is, as you see that in love of friends you have the rights as you see it, meaning as it is being shown to you from above, you are the evoker (although the truth is not necessarily so; if you ask the friends, I am not so sure they agree with your evidence that it is only you who desires them and not the other way around). This is the meaning of “A judge has only what his eyes see.” That is, as far as judgment goes, you must judge only by your evidence. This is why it is being shown to you from above that you have to keep awakening the love of the Creator in this way, that you must always stand guard, all day and all night, when you feel a state of day or feel a state of night.

We say to the Creator, “Yours is the day, and Yours is also the night.” Thus, the night, too, the darkness of night, comes from the Creator to man’s favor, too, as it is written, “Day to day utters speech, and night to night expresses knowledge.”

It follows that you must awaken the heart of the friends until the flame rises by itself, as our sages said about it, “When you mount the candles.” By that, you will be rewarded with awakening the love of the Creator upon us.

 2.16 RABASH,

Article No. 17 (1986), “The Agenda of the Assembly – 2”

As they speak of the importance of love of friends, and that its whole importance is that it leads us to the love of the Creator, they should also think that the love of friends should bring us into the importance of the love of the Creator.

2.17 RABASH,

Article No. 13 (1986), “Come Unto Pharaoh 2”

We should know that we were given love of friends to learn how to avoid blemishing the King’s honor. In other words, if he has no other desire except to give contentment to the King, he will certainly blemish the King’s honor, which is called “Passing on Kedusha [holiness/sanctity] to the external ones.” For this reason, we mustn’t underestimate the importance of the work in love of friends, for by that he will learn how to exit self-love and enter the path of love of others. And when he completes the work of love of friends, he will be able to be rewarded with love of the Creator.

2.18 RABASH,

Letter No. 40

It is about time that we started moving forward toward our sacred goal like mighty strong men. It is known that the paved road that leads to the goal is love of friends, by which one shifts to love of the Creator.

2.19 RABASH,

Article No. 3 (1984), “Love of Friends – 1”

“And a certain man found him, and behold, he was wandering in the field. “And the man asked him, saying, ‘What are you seeking?’” meaning, “How can I help you?” “And he said: ‘I seek my brethren.’” By being together with my brothers, that is, by being in a group where there is love of friends, I will be able to mount the trail that leads to the house of God.

This trail is called “a path of bestowal,” and this way is against our nature. To be able to achieve it, there is no other way but love of friends, by which everyone can help his friend.

2.20 RABASH,

Article No. 10 (1987), “What Is the Substance of Slander and Against Whom Is It?”

Stage one is the love between a person and his friend, and then we can achieve the love of the Creator.

2.21 RABASH,

Article No. 13 (1986), “Come unto Pharaoh – 2”

We should know that there is a virtue to love of friends. One cannot deceive himself and say that he loves the friends, if in fact he doesn’t love them. Here he can examine whether he truly has love of friends or not. But with love of the Creator, one cannot examine oneself as to whether his intention is the love of the Creator, meaning that he wants to bestow upon the Creator, or his desire is to receive in order to receive.

2.22 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. However, when he is separated from his friend, he cannot receive the share he should receive from his friend.

Thus, everyone should say that he is nothing compared to his friend.

2.23 RABASH,

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

We must remember that the matter of “Love your friend as yourself” should be kept because it is a Mitzva, since the Creator commanded to engage in love of friends. And Rabbi Akiva only interprets this Mitzva that the Creator commanded. He intended to make this Mitzva into a rule by which to be able to keep all the Mitzvot because of the commandment of the Creator, and not because of self-benefit.

In other words, it is not that the Mitzvot should expand our will to receive, meaning that by keeping the Mitzvot we would be generously rewarded. Quite the contrary; by keeping the Mitzvot we will reach the reward of being able to annul our self-love and achieve the love of others, and subsequently the love of God.

2.24 RABASH,

Article No. 410, “Self-Love and Love of the Creator”

There is self-love and there is love of the Creator, and there is a medium, which is love of others. Through love of others we come to the love of the Creator. This is the meaning of what Rabbi Akiva said, “Love your neighbor as yourself is a great rule in the Torah.”

As Old Hillel said to the gentile who told him, “Teach me the whole Torah on one leg.” He said to him, “That which you hate, do not do to your friend. And the rest, go study.” This is so because through love of others we come to love the Creator, and then the whole Torah and all the wisdom are in his heart. It is written, “The Creator said to Israel, ‘Be sure, the whole wisdom and the whole Torah are easy.

Anyone who fears Me and performs the words of Torah, all the wisdom and all of the Torah are in his heart’” (“Introduction to The Study of the Ten Sefirot,” where he references Midrash Rabbah, portion VeZot HaBracha). Concerning fear, it is explained in the Sulam [Ladder commentary on The Zohar], that it is fear that he might not be able to bestow upon the Creator, since it is the conduct of love that he wants to bestow upon the Creator.

Hence, one who has love of the Creator wants to bestow, and this is called Dvekut [adhesion], as in “And to cleave unto Him.” By this the Creator passes onto him Torah and wisdom. It follows that he taught him on one leg, meaning that through love of others he will achieve the degree of love of the Creator, and then he will be rewarded with Torah and wisdom.

2.25 RABASH,

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

By which substance can one be brought to acquire a new quality that he must bestow, and that reception for self is faulty? This is against nature! Though at times, one receives a thought and desire that he must abandon self-love, which comes to us by hearing of it from friends and books, it is a very small force, which does not always shine for us so we can constantly appreciate it and say that this is the rule for all the Mitzvot in the Torah.

Thus, there is but one counsel: If several individuals come together with the force that it is worth- while to abandon self-love, but without the sufficient power and importance of bestowal to become independent, without outside help, if these individuals annul before one another and all have at least potential love of the Creator, though they cannot keep it in practice, then 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 content- ment to the Creator. It turns out that only in this does one obtain a need and understanding that bestowing is important and necessary, and this comes to him through love of friends. Then we can talk about fear, meaning that one is afraid that he will not be able to bestow contentment to the Creator, and this is called “fear.”

Hence, the primary basis upon which the building of sanctity can be erected is the rule of “Love your friend.” By that, one can acquire the need to bestow contentment upon the Creator. After that, there can be fear, meaning fear of perhaps not being able to give contentment to the Creator. When actually past that gate of fear, he can come to faith, because faith is the vessel for instilling the Shechina.

2.26 RABASH,

Article No. 270, “Anyone with Whom the Spirit of the People Is Pleased – 2”

It is known that it is impossible to achieve love of the Creator before a person is rewarded with love of people through “love your neighbor as yourself,” which Rabbi Akiva said is a great rule in the Torah. That is, by this a person accustoms himself to love people, which is love of others, and then he can achieve the degree of loving the Creator.

By this we should interpret the above-said, “Anyone with whom the spirit of the people is con- tent,” meaning that the spirit of the people is content with him, for he always engages in love of people, and always watches out for love of others. Then the spirit of the Creator is also pleased with him, meaning he enjoys making the spirit of the Creator, meaning bestowing upon the Creator. But it is not so with one who engages in love of self; then it is certain that the spirit of the Creator is also not pleased with him.

 2.27 RABASH,

Letter No. 66

The main thing that a person should do in the world is to make all his works be for the Creator. And since man was created with a quality of delighting only himself, to the point that it is impossible for him to do anything unless he sees that some good will come out of it for himself, then how can one work for the Creator?

But the Creator has given us commandments between man and man, by which man accus- toms himself to work in favor of his neighbor. By that he comes to a higher degree, to having the ability to work for the Creator as well. Otherwise, even though a person engages in Torah and Mitzvot, he cannot engage for the Creator. It therefore follows that if he engages only in Torah, and not in doing good, he cannot work in order to bestow because he lacks the quality of love of others. It therefore follows that although he engages in Torah and Mitzvot, if it is not for the Creator, it is as one who has no God, for if he truly had the sensation of Godliness, he would certainly be engaging in order to bestow. But if he had engaged in doing good, then he would have the quality of love of others, by which he would also come to love the Creator, and would have the ability to observe Torah and Mitzvot for the Creator.

It turns out that a person should have the power and force to overcome his qualities, to turn them into being in favor of others, for by that he will later be rewarded with working with those qualities for the Creator.

Because once a person has already been corrected in his qualities so he can work in favor of others, he can work on the matter of faith in the Creator, for then he is fit to be rewarded with faith, for then he already has equivalence of form, called, “Cleave onto his attributes,” as in, “As He is merciful, be you merciful.”

 2.28 The Holy Shlah,

Proofreading on Shaar HaOtiot

Come let me show you that the love of your friend is interlaced with the love of the Creator, for the immenseness of the obligation to love the friend is for the sake of loving the Creator—to remember that he is made in the image and semblance of the upper one, and the part of the soul in him is a part of God above. This is why we are called the “assembly of Israel,” for we are all assembled and unite in His uniqueness.

2.29 Rabbi Kalonymus Kalman Halevi Epstein,

Maor VaShemesh

It is appropriate and correct to hold tight to love of friends and draw them closer to the path of the Creator for by this one can extend illumination for many days, by bringing them closer to the work of the Creator.

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ALEGEREA ANTURAJULUI

1.01 Baal HaSulam,

“The Freedom”

There is freedom for the will to initially choose such an environment, such books, and such guides that impart upon him good concepts. If one does not do this but is willing to enter any environment that appears before him and read any book that falls into his hands, he is bound to fall into a bad environment or waste his time on worthless books, which are abundant and more accessible. In con- sequence, he will be forced into foul concepts that make him sin and condemn. He will certainly be punished, not because of his evil thoughts or deeds, in which he has no choice, but because he did not choose to be in a good environment, for in this there is definitely a choice.

Therefore, he who strives to continually choose a better environment is worthy of praise and reward. But here, too, it is not because of his good thoughts or deeds, which come to him without his choice, but because of his effort to acquire a good environment, which brings him these good thoughts and actions. It is as Rabbi Yehoshua Ben Perachya said, “Make for yourself a rav and buy for yourself a friend.”

 1.02 Baal HaSulam,

Shamati, Article No. 225, “Raising Oneself”

One cannot raise oneself above one’s circle. Hence, one must nurse from one’s environment, and he has no other way except through Torah and much work. Therefore, if one chooses for oneself a good environment, he saves time and efforts since he is drawn according to his environment

 1.03 Baal HaSulam,

“The Freedom”

All the praise and spirit depends on the choice of the environment.

1.04 Baal HaSulam,

“The Freedom”

Rabbi Yosi Ben Kisma (Avot, Chapter 6), who replied to a person who offered him to live in his town, and he would give him millions of gold coins for it: “Even if you give me all the gold and silver and jewels in the world, I will live only in a place of Torah.” These words seem inconceivable to our simple mind, for how could he relinquish millions of gold coins for such a small thing as living in a place where there are no disciples of Torah, while he himself was a great sage who needed to learn from no one? Indeed, a mystery.

But as we have seen, it is a simple thing and should be observed by each and every one of us. Although everyone has his own source, the forces are revealed openly only through the environ- ment one is in. This is similar to the wheat sown in the ground, whose forces become apparent only through its environment, which is the soil, rain, and sunlight.

Thus, Rabbi Yosi Ben Kisma correctly assumed that if he were to leave the good environment he had chosen and fall into a harmful environment in a city where there is no Torah, not only would his former concepts be compromised, but all the other forces hidden in his source, which he had not yet revealed in action, would remain concealed. This is because they would not be subject to the right environment that would be able to activate them.

And as we have clarified above, only in the matter of the choice of environment is man’s reign over himself measured, and for this he should receive reward or punishment. Therefore, one must not wonder that a sage such as Rabbi Yosi Ben Kisma chose the good and declined the bad, and was not tempted by material or corporeal things, as he deduces there: “When one dies, one does not take with him silver, gold, or jewels, but only Torah and good deeds.”

And so our sages warned, “Make for yourself a rav and buy for yourself a friend.” And there is also the choice of books, as we have mentioned, for only in this is one rebuked or praised—in his choice of the environment. But once he has chosen an environment, he is at its hands as clay in the hands of the potter.

1.05 Baal HaSulam,

“A Speech for the Completion of the Zohar”

Our sages said, “Make for yourself a rav and buy yourself a friend.” This means that one can make a new environment for oneself. This environment will help him obtain the greatness of his rav through love of friends who appreciate his rav. Through the friends’ discussing the greatness of the rav, each of them receives the sensation of his greatness. Thus, bestowal upon his rav becomes reception and sufficient motivation to an extent that will bring one to engage in Torah and Mitzvot Lishma.

It was said about this, “The Torah is acquired by forty-eight virtues, by serving of sages, and by meticulousness of friends.” This is so because besides serving the rav, one needs the meticulousness of friends, as well, meaning the friends’ influence, so they will influence him so he obtains the greatness of his rav. This is so because obtaining the greatness depends entirely on the environment, and a single person cannot do a thing about it whatsoever.

1.06 Baal HaSulam,

“A Speech for the Completion of The Zohar”

There are two conditions to obtaining the greatness:

1. Always listen and accept the appreciation of the environment to the extent of their greatness.
2. The environment should be great, as it is written, “In the multitude of people is the king’s glory.”

To receive the first condition, each student must feel that he is the smallest among all the friends. In that state, he will be able to receive the appreciation of the greatness from everyone, since the great cannot receive from a smaller one, much less be impressed by his words. Rather, only the small is impressed by the appreciation of the great.

For the second condition, each student must extol the virtues of each friend and cherish him as though he were the greatest in the generation. Then the environment will influence him as though it were a great environment, as it should be, since quality is more important than quantity.

1.07 Baal HaSulam,

Shamati, Article No. 25, “Things that Come from the Heart”

When one hears the words of Torah from his teacher, he immediately agrees with his teacher and resolves to observe the words of his teacher with his heart and soul. But afterward, when he comes out to the world, he sees, covets, and is infected by the multitude of desires roaming the world. Then, he and his mind, his heart, and his will are annulled before the majority.

As long as he has no power to sentence the world to the side of merit, they subdue him, he min- gles with their desires, and he is led like sheep to the slaughter. He has no choice; he is compelled to think, want, crave, and demand everything that the majority demands. Then he chooses their foreign thoughts and their loathsome lusts and desires, which are alien to the spirit of the Torah. In that state, he has no strength to subdue the majority.

Instead, there is only one counsel then: to cling to his teacher and to the books. This is called “From the mouth of books and from the mouth of authors.” Only by clinging to them can he change his mind and will for the better. However, witty arguments will not help him change his mind, but only the remedy of Dvekut [adhesion], for this is a wondrous cure, as the Dvekut reforms him.

1.08 Baal HaSulam,

“Introduction to The Study of the Ten Sefirot,” Item 4

It is indeed true that the Creator Himself puts one’s hand on the good fate by giving him a life of pleasure and contentment within the corporeal life that is filled with torment and pain, and devoid of any content. One necessarily departs and escapes them when he sees, even if it seemingly appears amidst the cracks, a tranquil place to escape there from this life, which is harder than death. Indeed, there is no greater placement of one’s hand by Him than this.

And one’s choice refers only to the strengthening. This is because there is certainly a great effort and exertion here before one purifies one’s body to be able to keep the Torah and Mitzvot correctly, not for his own pleasure, but to bring contentment to his Maker, which is called Lishma [for Her sake]. Only in this manner is one endowed with a life of happiness and pleasantness that come with keeping the Torah.

Before one comes to that purification, there is certainly a choice to strengthen in the good way by all sorts of means and tactics. One should do whatever his hand finds the strength to do until he completes the work of purification and will not fall under his burden midway.

 1.09 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 cravings and the power to overcome. But according to the grace and the importance he ascribes to these people, he will receive new powers.

Now we can understand the above words: “The Creator saw that the righteous were few,” meaning that not any person can become a righteous, for lack of qualities for it, as it was written, that he is born a fool or a weakling; he, too, has a choice and his own qualities are no excuse. This is because the Creator planted the righteous in every generation.

1.10 RABASH,

Article No. 37 (1985), “Who Testifies to a Person?”

We need an environment, meaning a group of people who are all of the view that they must achieve whole faith. This is the only thing that can save a person from the views of the collective. At that time, everyone strengthens everyone else to crave to achieve whole faith, that he can bestow content- ment upon the Creator, and that this will be his only aspiration.

1.11 RABASH,

Article No. 12 (1984), “Concerning the Importance of Society”

It is known that one is always among people who have no connection to the work on the path of truth, but to the contrary, always resist those who walk on the path of truth. And since people’s thoughts mingle, the views of those who oppose the path of truth permeate those with some desire to walk on the path of truth.

Hence, there is no other solution but to establish a separate society for themselves, to be their framework, meaning a separate community that does not mingle with other people whose views differ from that society. And they should constantly evoke in themselves the issue of the purpose of society, so they will not follow the majority, because following the majority is our nature.

1.12 RABASH,

Article No. 727, “The Most Important Is the Environment”

“And choose life.” The most important is the environment. Man is always in an environment and necessarily follows them. Hence, if one is immersed in thoughts of Abaye and Raba, he is neces- sarily influenced by them. But if, for a brief moment, he places his thoughts on a different matter during the study, meaning thinks about something related to corporeal matters, he is necessarily immediately placed in a corporeal environment. This means that he begins to yearn for desires that the environment obligates him.

Also, concerning Abaye and Raba, if he regards them merely as great scholars, he will only be able to yearn for erudition. But if he regards them as sages with attainment, he will yearn for attainments.

1.13 RABASH,

Article No. 9 (1984), “One Should Always Sell the Beams of His House”

If a society is established with certain people, and when they gathered, there must have been some- one who wished to establish specifically this “bunch.” Thus, he sorted out these people to see that they were suitable for each other. In other words, each of them had a spark of love of others, but the spark could not ignite the light of love to shine in each, so they agreed that by uniting, the sparks would become a big flame.

Hence, now, too, when he is spying on them, he should overcome and say, “As all of them were of one mind that they must walk on the path of love of others when the society was established, so it is now.” And when everyone judges his friends favorably, all the sparks will ignite once more and again there will be one big flame.

1.14 RABASH,

Article No. 21 (1986), “Concerning Above Reason”

Our sages said, “Counters’ envy increases wisdom.” In other words, when all the friends look at the society as being at a high level, both in thoughts and in actions, it is natural that each and every one must raise his degree to a higher level than he has by the qualities of his own body.

1.15 RABASH,

Article No. 13 (1985), “Mighty Rock of My Salvation”

When he comes into a group where everyone is thirsty for the power to bestow, everyone receives this strength from everyone else. This is considered receiving strength from the outside in addition to the small power that he has within him.

1.16 RABASH,

Article No. 17 (1986), “The Agenda of the Assembly-2”

The whole basis upon which we can receive delight and pleasure, and which is permitted for us to enjoy—and is even mandatory—is to enjoy an act of bestowal. Thus, there is one point we should work on—appreciation of spirituality. This is expressed in paying attention to whom I turn, with whom I speak, whose commandments I am keeping, and whose laws I am learning, meaning in seeking advice concerning how to appreciate the Giver of the Torah.

And before one obtains some illumination from above by himself, he should seek out like- minded people who are also seeking to enhance the importance of any contact with the Creator in whatever way. And when many people support it, everyone can receive assistance from his friend.

1.17 Raaiah Kook,

Lights

A person from Israel who wants to be rewarded with the light of life in truth must agree to plant him- self in the assembly of Israel with all his heart, with all his senses and corporeal and spiritual powers.

1.18 Israel Hopstein of Kozhnitz,

Avodat Israel [The Work of Israel], Portion Shlach

Our sages said, “Dispersion is good for the wicked and gathering is good for the righteous.” This is according to what the ARI said, that in the worlds of Igulim [circles], one Igul [circle] does not touch another, and there the breaking happened until it was corrected in the world of Yosher [straightness]. The meaning of the matter and the allegory is that the mind of the Igulim is that it is as one who surrounds and encircles himself, and becomes separated from his Maker. It seems to him that he will lead himself by his own will, and he is haughty and says, “I will rule,” and this was the shattering. Likewise, among the wicked, the heart of each one is haughty, saying “I will rule,” which is why they are in the world of separation and cannot connect, like the circles, as we can evidently see, for they cannot sit together. To them, dispersion is good.

Conversely, although each of the righteous serves his Creator in a different style, they all aim at the same thing—their father in Heaven. They gather and assemble one by one, as one man with one heart, and each one diminishes himself and glorifies the work for the sake of the Creator, who gives him the strength and intelligence by which to serve Him. Hence, one will not be arrogant toward his friend, and they are in the world of straightness and unite with one another.

1.19 Babylonian Talmud, Berachot

The Torah is acquired only in company.

1.20 Rabbi Reuben Landa,

Shem Olam

The very study, even when he studies alone, is also observing the commandment to-do of learning Torah. In any case, in the beginning, it is a commandment to glorify anything he can learn in com- pany, for by this the name of the Creator is sanctified more, when many from among the children of Israel gather to serve the Creator. Also, our sages said in several places, “The King is glorified in the in the presence of many people.”

1.21 Rabbi Nachman of Breslov,

Likutey Halachot

It is written, “The Sanhedrin was as a round semicircle so they would see each other,” for the love is mainly that they saw each other. They could not tolerate not seeing one another, for when they see each other, they receive from one another. This is the meaning of what our sages said, “Either company or death.”

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