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Convention in Guadalajara “Day Two,” “The Purpose of the Association,” Lesson 2
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Convention in Guadalajara “Day Two,” “The Society as a Tool for Realizing the Ladder,” Lesson 3
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Convention in Guadalajara “Day Two,” “Love of Friends,” Lesson 4
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Lesson No. 5: Prayer of Many
1. One who desires to serve the Creator in Truth, must include himself with all creation and unite himself with all the souls, be incorporated in them and they in him. Meaning, that one should not have anything remaining in him except what is necessary for him to connect with the Shechinah. To reach this, we must come closer to each other and be connected with many people, since according to the number of people who serve the Creator, the more light of the Shechinah will be revealed to them. For this one must include himself with all people and all creation, and until everything rises to its root, for the correction of the Shechinah.
—A Banner over the Camp of Ephraim, “Parashat BeShalach”
2. 284) Wherever a person prays his prayer, he should incorporate himself in the public, in the manifold public, as it is written about Shunammite when Elisha told her, “Would you be spoken for to the king…?”
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…
—Zohar La’am, “VaYetze,” 284-285
3. My teacher of blessed memory warned me, and all the friends that were with him in the society, that prior to the morning prayer we should accept upon ourselves the positive commandment to “love your friend as yourself” with the intention to love all Israel as our own soul. And thus his prayer will rise together, with the prayer of all Israel, and achieve the correction above.
And concerning the love of friends among us, each and every one of us must include himself and feel as if he is an organ inside of his friends. And my teacher warned me greatly, concerning this matter.
—Chaim Vitale, “Gate of Reincarnation,” Introduction 38
4. One should not stand alone without the others, asking for himself, even if it is in order to bring contentment to his Creator, except for the entire collective, because the one who asks for his own soul does not build, but rather, he brings damnation to his soul…
So it is also in the work, when one prays alone, he removes himself from the collective and destroys his soul. There was no individual awakening for anyone of the Children of Israel, to request anything separately, since no one had a lack, because they did not feel themselves separated, and this was their strength when they came out of Egypt with an outstretched arm.
Every person must use all his strength to join with the collective of Israel, in all his requests to the Creator, in prayer and in the work… and be included in that single unit, the root of all Israel.
—Baal Hasulam, “Pri Chacham” on the Torah, “It Is Not Yet Time to Gather the Flock”
5. 514) Indeed, all the prayers in the world, prayers of many, are prayers. But a solitary prayer does not enter before the Holy King, unless with great force.
515) Hence, one should pray one’s prayer in the collective, since He does not despise their prayer, even though they are not all with intent and the will of heart, as it is written, “He has regarded the prayer of the destitute.” Thus, He only observes the prayer of an individual, but with a prayer of many, He does not despise their prayer, even though they are unworthy.
—Zohar La’am, “VaYechi,” 514-515
6. When a person prays for himself, it is not eternal. …For this reason the Creator prepared the world and its fullness, as the sages said, “One should say, the entire world was created for me” (Sanhedrin 37:71), meaning that he should pray for the whole world… This is a great rule, that only man was called “created being,” namely he alone, and beside him is the Behinah (state) of the Holy Shechinah. It follows that when one prays for the collective it means that he prays for the Holy Shechinah who is in exile, who needs all the salvations, and this is “eternal”, and this is precisely how the Light of Rachamim (mercy) is revealed.
When one awakens Rachamim (mercies) upon himself, he is engaging in the state of receiving for himself. And the more he increases in prayer, not only he is not preparing a vessel of equivalence; instead, sparks of reception are woven in him.
Thus he is going in the wrong direction, meaning that while he should be preparing vessels of bestowal instead, he is preparing vessels of reception.
It follows that only when one prays for the collective, he finds himself preparing vessels of bestowal, and the more he prays this way, he builds vessels of bestowal, upon which the Light of Bestowal can be revealed.
—The Writings of Rabash, Vol 3, “Dargot HaSulam,” Article, “Run Away My Beloved”
7. With that we can interpret the words of The Zohar. It advises those people with an inner demand, who cannot accept the state they are in. …The advice is to ask for the whole collective. In other words, everything that one feels that he is lacking and asks fulfillment for, he should not say that he is an exception, meaning that he deserves more than what the collective has. Rather, “I dwell among my own people,” meaning I am asking for the entire collective because I wish to come to a state where I will have no care for myself whatsoever, but only for the Creator to have contentment. Therefore, it makes no difference to me if the Creator takes pleasure in me or can receive the pleasure from others.
In other words, he asks the Creator to give us such an understanding, which is called, “entirely for the Creator.” It means that he will be certain that he is not deceiving himself that he wants to bestow upon the Creator, that perhaps he is really thinking only of his own self-love, meaning that he will feel the delight and pleasure.
Therefore, he prays for the collective. This means that if there are a few people in the collective who can reach the goal of Dvekut with the Creator, and this will bring the Creator more contentment than if he himself were rewarded with nearing the Creator, he excludes himself. Instead, he wishes for the Creator to help them because this will bring more contentment above than from his own work. For this reason, he prays for the collective, that the Creator will help the entire collective and will give them that feeling—that they receive satisfaction from being able to bestow upon the Creator, to bring Him contentment.
—Writings of Rabash, Vol 1, “Prayer of Many”
8. One must always pray for his friend, because (praying) for himself it is not very effective, since ‘one cannot free oneself from prison’. But for his friend he receives an answer quickly. And so, each one should pray for his friend, this way one helps the other and both are helped. About this it was said, “Israel Arevim (responsible) one for the other. The meaning of Arvut comes from the word “pleasant,” and implies ‘sweetening’, …because they sweeten each other with their prayers when they pray for each other, and thus they are helped.
—Rabbi Noah Elimelech, Likutei Shoshana
Mexico Convention – “One Heart For All” 7.17-19.2015 Lesson No. 4
Mexico Convention – “One Heart For All” 7.17-19.2015 Lesson No. 3
Mexico Convention – “One Heart For All” 7.17-19.2015 Lesson No. 2
Mexico Convention – “One Heart For All” 7.17-19.2015 Lesson No. 1
The formation of the 12 tribes of Israel comes from the fact that the entire desire has 12 parts. The desire itself is composed of four phases of development corresponding to the four-letter name of the Creator. Besides that, the desire is divided into 3 lines. And the entire manifestation of this scheme is the Creator.
Four phases times three lines is 12. So the entire society is divided into 12 parts. This is further derived from the time of Jacob. When Jacob was connected to the enormous ego of the next phase, he was “divided” into 12 parts because he could not bear that himself. And all of those called the 12 sons of Jacob began to work on this ego to transform it to altruism and mutual love. That is how the 12 tribes were formed with 12 flags for all the camps.
Question: Does it follow that every leader of a tribe: Judah, Benjamin, Joseph and so forth, is a larger or smaller part of my ego?
Answer: Certainly. A person is a small world! He has everything in him! Every name corresponds to a particular characteristic, and every characteristic has its own unique correction.
Question: What kind of ego did Joseph have, since he was sold into slavery in Egypt: the largest or the smallest?
Answer: Joseph represents the totality of all the types of ego. This means that he didn’t have any ego of his own, so he is called “Joseph the Righteous.” But on the other hand, specifically thanks to the characteristic of the Tzadik (righteous), which does not belong to anyone, he was separated from his brothers. And so he could gather all of their characteristics and enter into Malchut with them, meaning that he could turn to Pharaoh. He gathered them into himself, and so he is called Joseph, which is the symbol of “gathering” (L’Asof).
From KabTV’s “Secrets of the Eternal Book” 2/11/15
Answer: In the Jewish people who should go with a single head above themselves, when they transcend egoism for the sake of connection and unity, there will always be people who don’t agree to this. This was how it also was in Egypt and in the days of the First Temple, between the First and Second Temple, and in the days of the Second Temple and this was particularly so after the destruction of the Second Temple and the fall of the people from the spiritual height that they had, from the height of love and mutual connection.
Throughout history among the Jews who lived outside the borders of Israel, there were not just a few Jews who supported anti-Semitism; the Inquisition – Jews, close aides to Hitler – Jews, advisers to the American president during the second World War, who prevented the absorption of their European brothers – Jews. The same thing has continued until today because in spite of himself no one wants to feel suffering and hatred within the society he lives in. He wants to blend into this society, wants a normal attitude towards himself and so he will always be for America or for Europe, and against Israel.
None of the Jews who are in the American administration or those of other nations do anything good for Israel. On the contrary, only bad; in this way he shows how objective he is. No Jewish organization, other than a few exceptions, supports Israel. So there is nothing better to expect from them! Lately, just about all of the Jews who live abroad, especially in the United States, have become haters of Israel. They don’t want us to exist because we lead the world into a situation in which they are hated because of us. Whereas they want to live in peace: “Let us work, live and develop in peace and quiet. What do we need Israel for? We have never been there and won’t travel there either.” They feel that they are apparently required to make a choice: either I am a liberal and progressive American, or I am for Israel.
Question: Are the Jews who live outside of Israel able to carry another message?
Answer: No they cannot because the surrounding society determines everything. They will always be against us because they feel how much the existence of Israel is not worthwhile for them; we can never entrust our fate to them. If there were no people, this would mean that there is no dependence on others. But now they feel that they depend on us as condemnations of Israel fall on them from all sides.
We will still see how they direct everyone against us. I am speaking harshly, and it could be that I also am talking before my time, but this will soon be revealed. Unfortunately, these are laws of nature. All of this will be realized, as long as our nation, our people, do not find out and sober up in time and begin to develop a new society. Only when this happens will everything change.
From KabTV’s “The Last Generation” 6/14/15
Question: I would like to know whether I should take numerology and other methods that deal with letters and numbers into account if I want to change my name. I am asking this question because I have a great desire to start anew and leave my past behind. Many experts say that if you don’t take certain elements and traditions into account you can change everything for the worse. Could it also be that it is all about self-persuasion, and that it doesn’t really matter and what’s important is that a person feels better?
Answer: All this can be helpful only by proper self-persuasion, which is also important. But the true correction of your fate and not just feeling better is possible only by the wisdom of Kabbalah. But it is the correction of the world through your correction and it is a long processes and therefore isn’t for everyone. If you can’t do that, then you can turn to religion or different activities and methods in order to improve how you feel. The choice is yours!