13/06/2017

World Kabbalah Convention in Kazakhstan “ All as One”

Lesson 5, “Prayer of Many”

1. Rabash, Vol 1, Art. 10 (1984) What Degree Should One Reach Not to Reincarnate

One should know that all the souls come from the soul of Adam HaRishon, since after he sinned with the sin of the tree of knowledge his soul was divided into 600,000 souls, meaning what was a single light for Adam HaRishon, referred in the Zohar to the “upper light”, which he had together in the Garden of Eden, has divided into many parts.

2. Baal Hasulam, Speech for the Completion of the Zohar
This is what our sages said, "Let all your actions be for the Creator," that is, Dvekut with the Creator. Do not do anything that does not promote 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.

3. From the Book A Banner over the Camp of Ephraim, Parashat BeShalach

One who truly desires to serve the Creator must include himself with all the created beings and unite himself with all the souls, be incorporated in them and they in him. Meaning, that you should not leave anything for yourself except that which is necessary for connecting with the Shechinah. For this one must include himself with all people and all created beings and elevate everything to its root for the correction of the Shechina (divinity).

4. Likutei Moharan, Mahadura 141, item 5
One must say: The entire world was created for me alone (Sanhedrin 37). It follows that the whole world was created for me, and I must look for and contemplate the matter of the correction of the world at all times, to fill the lacks of the world and to pray for them.

5) Baal Hasulam, Pri Chacham, All Who Regret With the Public
A servant of Creator who does not share in the sorrow with the public, but only feels his own personal deficiency, his capacity for abundance cannot grow larger. Hence he will not be able to receive the collective revelation of the Creator in the secret of “the public solace”, since he has not prepared a vessel to receive this aspect of the collective measure, but only his own personal portion. Conversely, one who shares the sorrow of the multitude and feels all their troubles as his own personal troubles is awarded with seeing the aspect of the revelation of divinity in full, namely the comfort of all Israel, since his deficiency is the collective deficiency. Therefore the abundance of holiness is also collective.

6) Rabash, Vol 3, Art. 106

One must not ask the Creator to pull him close to Him, because it is insolence on behalf of the person, for why is he any more important than anyone else? However, when one prays for the collective, which is Malchut, called the assembly of Israel, the sum of all the souls and the Shechinah in the dust, then one prays that she will rise, namely that the Creator will light up her darkness, and then all of Israel necessarily ascend to the next degree, including the one who is asking, as he too, is included the collective.

7. Ba’al Hasulam, Pri Chaham on the Torah, It is Not the Time to Gather the Flock

And this is the secret of public prayer; that one is not permitted to stand out in the public and ask for himself, even if it is to bring contentment to his Maker, only for the collective. Because the one who stands out in the crowd and asks specifically for himself, does not build, in fact he brings damnation to his soul, as it is written, “All who boast”, since no individual reward will be given to the one clothed in pride, and woe unto him who causes damnation (damage) to his soul.

This also applies to the one praying alone. He also has separated himself from the public and thus is destroying his soul. And since there is no awakening for each individual of Israel, to demand anything by himself, since each individual lacks nothing, because they cannot feel themselves, their individual “I”. And this was their strength when they came out of Egypt with a stretched out arm. Therefore, everyone must make his utmost effort to gather with the Assembly of Israel, for all his requests to the Creator, in prayer and the work, that he may be integrated in the root of all Israel.

8. Rabbi Menachem Mendel of Kossov, Love for Peace

“One who prays for his friend is answered first”.
Interpretation: One who prays for his friend becomes a channel for bestowal, to bestow to his friend, and through him the abundance flows, and for this reason he is answered first. This is the meaning of the verse, “He who blesses is blessed”, since the “blesser” becomes a channel of bestowal, and therefore he is blessed.

9. Rabbi Elimelech, from the book Noam Elimelech, Likutei Shoshana

One must always pray for his friend, because he cannot do much for himself, since “a prisoner cannot rescue oneself from prison”. But when asking for his friend, he is answered in haste. And so, each one should pray for his friend, as this way each one helps the other until all of them are answered. This is why it was said, “Israel Arevim (are responsible) for one another”. “Arevim”, from the word pleasant (sweet), since they sweeten each other by the prayers that they pray each one for his friend, and thus they are answered.

10. Rabash, Vol 1, Art. 15 (1986) A Prayer of Many
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.

And since everything requires an awakening from below, he gives the awakening from below, and others will receive the awakening from above, to whomever the Creator knows will be more beneficial for the Creator.

11) Rabash, Vol. 1, Art. 15 (1986) A Prayer of Many
If he has the strength to ask for such a prayer, then he will certainly face a true test—if he agrees to such a prayer. However, if he knows that what he is saying is only lip service, what can he do when he sees that the body disagrees with such a prayer to have pure bestowal without a hint of reception? … Here there is only the famous advice—to pray to the Creator and believe above reason that the Creator can help him and the whole collective.

12. Likutei Halachot, Laws of the Synagogue, #1
The greatest ascension of the soul and its completion occurs when all souls integrate and become as one, for then they ascend to Holiness, since Holiness is One. For that reason, prayer, which is the aspect of the soul, depends mostly on the unity between the souls... For this reason the main portion of prayer is in public and not alone, in order that no one be separated, by himself, which is opposite to Holiness. We must be united into a Holy Assembly and become One. This is the essence of public prayer, and particularly when it is done in the synagogue, where the souls are united together, and this is called a whole prayer.

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