SUNDAY PRAYER: TIFERET-TIKKUN CHATZOT תקון חצות – LESSON WITH RAV MICHAEL LAITMAN
READING: between after midnight and sunrise of Sunday
Connecting into One Ten
Connecting Into One Ten – Selected Excerpts from the Sources
1. RABASH, Article 10 (1984), “What Is the Degree One Should Achieve
in Order Not to Have to Reincarnate”
We have to know that all of the souls extend from the soul of Adam HaRishon, for after he sinned in the sin of the Tree of Knowledge, his soul divided into 600,000 souls. This means that the one light that Adam HaRishon had, which the Holy Zohar called Zihara Ila’a [upper brightness], which he had in the Garden of Eden at once, spreads into numerous pieces.
2. Baal HaSulam, “600,000 Souls”
It is said that there are 600,000 souls, and each soul divides into several sparks. We must understand how it is possible for the spiritual to divide, since initially, only one soul was created, the soul of Adam HaRishon.
In my opinion, there is indeed only one soul in the world, as it is written (Genesis 2:7), “and breathed into his nostrils the soul [also “breath” in Hebrew] of life.” That same soul exists in all the children of Israel, complete in each and every one, as in Adam HaRishon, since the spiritual is indivisible and cannot be cut—which is rather a trait of corporeal things.
Rather, saying that there are 600,000 souls and sparks of souls appears as though it is divided by the force of the body of each person. In other words, first, the body divides and completely denies him of the radiance of the soul, and by the force of the Torah and the Mitzva [commandment], the body is cleansed, and to the extent of its cleansing, the common soul shines on him.
3. Baal HaSulam, “A Speech for the Completion of The Zohar”
The body with its organs are one. The whole of the body exchanges thoughts and sensations with each of its organs. For example, if the whole body thinks that a certain organ should serve it and please it, this organ immediately knows that thought and provides the contemplated pleasure. Also, if an organ thinks and feels that the place it is in is narrow, the rest of the body immediately knows that thought and sensation and moves it to a comfortable place.
However, should an organ be cut off from the body, they become two separate entities; the rest of the body no longer knows the needs of the separated organ, and the organ no longer knows the thoughts of the body, to serve it and to benefit it. But if a physician came and reconnected the organ to the body as before, the organ would once again know the thoughts and needs of the rest of the body, and the rest of the body would once again know the needs of the organ.
4. Zohar for All, Toldot [Generations], “These Are the Generations of Isaac”, Item 3
There is not an organ in a man’s body that does not have a corresponding creation in the world. This is so because as man’s body divides into organs and they all stand degree over degree, established one atop the other and are all one body, similarly, the world, meaning all creations in the world are many organs standing one atop the other, and they are all one body.
5. Baal HaSlam, “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.
6. Likutei Halachot, Hoshen Mishpat [Breastplate of Judgement], Halachot [rules]
The root of all the souls above is regarded as thousands, and there, all the souls are one. However, when they are drawn downward, it is impossible to draw them unless by dividing thousands into hundreds … Then, each and every soul is drawn down to its place, to the body that belongs to it, and all of man’s work is to draw upon himself the light from above downward, from the quality of thousands to hundreds, the quality of a hundred … and it is all in order to reveal His truthness.
7. Degel Machaneh Ephraim, BeShalach [When Jacob Sent]
One who truly wants to serve the Creator must include himself with all creations, connect himself with all the souls, include himself with them, and they with him. That is, you should leave for yourself only what is needed for connecting the Shechina [Divinity], so to speak. This requires closeness and many people, for the more people serve the Creator, the more the light of the Shechina appears to them. For this reason, one must include himself with all the people and with all creations, and raise everything to their root, to the correction of the Shechina, so to speak.
8. RABASH, Article No. 5 (1984), What Does the Rule, “Love Thy 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.
9. 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.
10. Zohar for All, Nasso, “Why Have I Come and There Is No Man,” item 106
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.
11. The RAMAK, The Manner of the Righteous, The Thirteen Attributes
Our sages interpreted (Berachot 47b) about one who is among the first ten in the house of assembly, that even if a hundred follow him, he receives a reward equal to all of them, literally one hundred. Since the ten are incorporated in one another, they are ten times ten, which is one hundred, and each of them is included in one hundred. Thus, even if a hundred come, he will have the reward of one hundred. Also, this is why Israel are responsible for one another since in each one there is truly a part of his friend. When one sins, he blemishes himself and he blemishes the part that his friend has in him. It follows that as far as that part goes, his friend is responsible for him. Therefore, they are related to each other. For this reason, one should desire one’s friend’s benefit and look favorably upon one’s friend’s benefit, and his honor should be as dear to him as his own, for he is truly him. This is why we were commanded, “Love your friend as yourself.”
12. Baal HaSulam, “Introduction to The Book of Zohar”, No. 68
Do not be surprised that one person’s actions bring elevation or decline to the whole world, for it is an unbreakable law that the general and the particular are equal as two peas in a pod. Hence, all that applies to the general applies also to the particular. Moreover, the parts make what is found in the whole, for the general can appear only after the appearance of the parts in it, and according to the quantity and quality of the parts. Evidently, the value of an act of an individual elevates or declines the entire collective.
13. 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 therefore, all the salvations and all the blessings, and all the good bestowal opens to them from the source of mercy.
14. Rabbi Shmuel Bornstein, Author of Shem MiShmuel
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.
15. Baal HaSulam, Letter No. 13
You should know that there are many sparks of holiness in each one in the group. When you assemble 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.
16. RABASH, Article No. 17 (1986), “The Agenda of the Assembly – 2”
“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.
17. Baal HaSulam, “A Speech for the Completion of The Zohar”
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 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.
18. Likutey Halachot [Assorted Rules], “Synagogue Rules,” Rule One
The ascension 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. 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 congregation together and become one
19. Ramchal, “Interpretations on the Twenty Four Adornments of the Bride”
To be complete, all the souls must connect in her and become one in her. At that time, the Shechina [Divinity] shines in a great correction, for she is a bride. And then, “You are all beautiful, my wife,” and no flaw is left since by the power of mutual responsibility, each one corrects for the other and you find that everything is corrected.
20. Pri HaAretz [Fruit of the Land], Letter No. 10
One should accustom oneself to always instill love of friends in his heart until his dying day, and continue with this until his soul is adhered and they will cling to one another. Then when all are as one man, the Creator will dwell within them and will shower them with ample salvations and comforts, and they will rise with an elevation of body and soul.
21. Degel Machaneh Ephraim, VaEtchanan
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.
22. Degel Machaneh Ephraim, Yitro [Jethro]
It is good for them to always be united together in one bundle. Then, even those who are of inferior degree assist their friends in gaining more Kedusha [holiness] and attaining more. As the upper one needs the lower one, and the lower one needs the upper one, so you will always be gathered in one bundle, and then your roots will unite, as well.
23. RABASH, Article No. 15 (1986), “A Prayer of Many”
We can understand the importance of a prayer of many, as it is written, “I dwell among my own people.” The Zohar says, “One should never retire from the people because the mercy of the Creator is always on the whole people together.” This means that if one asks the Creator to give him vessels of bestowal, as our sages said, “As He is merciful, you be merciful, too,” one should pray for the whole collective. This is because then it is apparent that his aim is for the Creator to give him vessels of pure bestowal, as it was written, “The mercy of the Creator is always on the whole people together.” It is known that there is no giving of half a thing from above. This means that when abundance is given from above to below, it is for the whole collective.
24. 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.