The Importance of Participating in the Preparation for the Lesson
The Importance of Participating in the Lesson
The Importance of Participating in the Yeshivat Haverim
The Importance of Participating in the Meal
The Importance of Participating in Congresses
1. Pri Tzadik, VaYeshev, 3
The first Hassidim spent an hour directing their hearts to the Creator before praying. The word "directing" refers to the alignment of the heart, to focus the heart so that it is not preoccupied, coveting and lusting after the affairs of this world, but rather aligned and directed towards one's Father in heaven.
2. RABASH. Article No. 12 (1988), “What Are Torah and Work in the Way of the Creator”
Prior to learning Torah, a person should examine the reason for which he is learning Torah, for any act needs to have some purpose that causes him to do the act. It is as our sages said, “A prayer without an aim is as a body without a soul.” For this reason, before he comes to learn Torah he must prepare the intention.
3. Baal HaSulam, "Introduction to The Study of the Ten Sefirot", No. 17
The student pledges, prior to the study, to strengthen himself in faith in the Creator and in His guidance in reward and punishment, as our sages said, “Your employer is liable to pay you the reward for your work.” One should aim one’s labor to be for the Mitzvot of the Torah, and in this way, he will be rewarded with enjoying the light in it, and his faith will strengthen and grow through the power in this light, as it is written, “It shall be health to your navel, and marrow to your bones” (Proverbs 3:8).
Then one can be certain that from Lo Lishma he will come to Lishma,
4. RABASH, Article No.12 (1988) “What Are Torah and Work in the Way of the Creator?”
A person must make a great effort before he comes to learn so that his learning will bear fruit and good results, meaning so the learning will bring him the light of Torah, by which it will be possible to reform him. Then, through the Torah, he becomes a wise disciple.
What is a “wise disciple”? Baal HaSulam said that it is a student who learns from the wise. That is, the Creator is called “wise,” and a person who learns from Him is called a “disciple of the wise.” What should one learn from the Creator? He said that a person should learn only one thing from the Creator. It is known that the Creator wishes only to bestow. Likewise, man should learn from Him to be a giver. This is called a “wise disciple.”
5. Ohr Torah, Isaac Eisik Wildmann (Haver)
The main merit of studying Torah is for a person to study in a group and not alone, as our sages said, “Wise disciples, when they sit together and engage in Torah… for due to the depth of the Torah, one cannot fully grasp it unless he studies in a group … for by conversing together, each one makes his friend keener … for so is the way of the Torah, that whenever two lights unite together, they multiply.”
6. RABASH, Article No. 14, "The Need for Love of Friends"
There is a special power in the adhesion of friends. Since the views and thoughts pass from one to the other through the adhesion between them, each is incorporated with the powers of the other, and by that, each one has the power of the whole society. Therefore, although each person is an individual, he has the power of the whole society.
7. Likutei Halachot, “Rules of Blessing and Gratitude,” Rule No. 6
The Sanhedrin was as a round semicircle so they would see each other. The love is mainly that they saw each other, for they could not tolerate one not seeing one’s friend. When they see each other, they receive from one another and the mind of each one sparkles through his friend, for in each one there is a good point that is discerned as righteous, the quality of Moses with regard to his friend. Therefore, through the sparkling, the mind sparkles. Hence, the vitality is mainly through peace and love among Israel, which is regarded as seeing one another.
8. Maor VaShemesh, VaYechi
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.
9. 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 everyone 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.
10. RABASH, Article No. 17 (1986), "The Agenda of the Assembly – 2"
Each one should seriously consider the purpose of the gathering—that it should bring about a sensation, following the assembly of friends, that each one has something in his hand which he can put in his vessels, and that he is not in the form of, “But do not put any in your vessels.” Each one should consider that if he does not sit especially attentive during the assembly, not only does he himself lose, but he also corrupts the whole of society.
This is similar to what is written in the Midrash (Vayikra Rabbah, Chapter 4): “Two people went inside a boat. One of them began to drill beneath him making a hole in the boat. He told him, ‘Why are you drilling?’ And he replied, ‘Why should you care; I am drilling under me, not under you?’ So he replied, ‘You fool! Both of us will drown together with the boat!’”
11. RABASH, Article 17 (1984), Part 2, “The Agenda of the Assembly – 1"
At the very beginning of the assembly, when gathering, we should praise the friends, the importance of each of the friends. To the extent that we assume the greatness of the society, one can appreciate the society.
“And then pray” means that everyone should examine himself and see how much effort he is giving to the society. Then, when he sees that he is powerless to do anything for society, there is room for prayer to the Creator to help him and give him strength and desire to engage in love of others.
12. RABASH, Article No. 17 (1986), "The Agenda of the Assembly – 2"
One must praise the importance of the gathering, and then see what to acquire from that activity. It is as our sages said, “One should always praise the Creator, and then pray.” In other words, the beginning of the assembly, meaning the beginning of the discussions, which is the beginning of the assembly, should be about praising the society. Each and every one must try to provide reasons and explanations for their merit and importance. They should speak of nothing but the praise of society.
Finally, its praise should be disclosed by all the friends. Then they should say, “Now we are through with Stage One of the assembly of friends, and Stage Two begins.” Then each will state his mind about the actions we can take so that each and every one will be able to acquire the love of friends, what each person can do to acquire love in his heart for each and every one in the society.
And once Stage Two is completed—suggestions regarding what can be done in favor of society—begins Stage Three. This concerns carrying out of the friends’ decisions about what should be done.
13. The Customs of the Tzadikim (Righteous)
The custom of the righteous and men of action was to assemble and sit together, brothers seated together in unity, with love and friendship, at the holy Sabbath meal and particularly the third meal, to take upon themselves the burden of the Kingdom of Heaven with chanting, songs and praises. And one must not take it lightly.
14. Shomer Emunim, “Rejoice and Sing,” Chapter 9
When sitting together at a party, each one should help the friends and not be “a humble fool” at such a time, since by these songs … that they recite and sing together, in one voice and one heart, His great name is sanctified and glorified in all the worlds.
15. Babylonian Talmud, Masechet Sanhedrin , 23a
This is what the clean-minded in Jerusalem would do: They would not enter a meal unless they knew who was dining with them.
16. Zohar for All, New Zohar, Aharei Mot, "The Three Meals on Shabbat"
The righteous sit with their crowns on their heads, and enjoy the brightness of the Shechina [Divinity]. This is certainly eating, for the upper Mochin are a meal and eating.
17. Likutey Moharan, Last Edition, Mark 7
Our sages said (Babylonian Talmud, Masechet Taanit): “No conversing during a meal.” This is because then, during a meal, the illumination of the desire shines, which is regarded as illumination of the surrounding, which are regarded as “silence,” as in “Silence! This is what came to mind!”
18. RABASH, Article No. 17 (1986), "The Agenda of the Assembly – 2"
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.
19. RABASH, Article No. 17 (1986), "The Agenda of the Assembly-2"
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.
20. 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.
21. 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.
22. RABASH, Article No. 17 (1986), "The Agenda of the Assembly – 2"
When the friends gather in one place, the assembly is certainly for a purpose, since when one allocates part of his time—which he would use for his own needs, relinquishing his engagements, and partaking in an assembly—he wishes to acquire something. Thus, it is important to try that when each of the friends goes home, he should see what he came to the assembly with, and what he has acquired now that he is going home.