Lesson 4: The Prayer of Many
1. 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. For this reason, a prayer is mainly in public and not alone, so that one will not be separated and alone, as this is the opposite of Kedusha.
2. Baal Hasulam, "Not The Time For The Livestock To Be Gathered"
This is the meaning of a prayer in public, that 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 in (Midrash Rabbah, Chapter 7, Item 6) “All who is proud,” etc., 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.
3. RABASH, Article No. 217, "Run My Beloved"
When he evokes mercy on himself, it follows that he is engaged in reception for himself. And the more he prays, not only is he not preparing the Kli [vessel] of equivalence, but on the contrary, sparks of reception form within him.
It turns out that he is going the opposite way: While he should prepare vessels of bestowal, he is preparing vessels of reception. “Cleave unto His attributes” is specifically “As He is merciful, so you are merciful.”
Hence, when he prays for the public, through this prayer he engages in bestowal. And the more he prays, to that extent he forms vessels of bestowal, by which the light of bestowal, called “merciful,” can be revealed.
4. Noam Elimelech, Likutei Shoshana
One must always pray for his friend, as one cannot do much for himself, for “One does not deliver oneself from imprisonment.” But when asking for his friend, he is answered quickly. Therefore, each one should pray for his friend, and thus each works on the other’s desire until all of them are answered.
5. RABASH, Article No. 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.
6. RABASH, Article No. 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.
7. RABASH, Article No. 5 (1991), "What Is, “The Good Deeds of the Righteous Are the Generations,” in the Work"
We ask the Creator to give us the strength so we can perform all our actions for You, meaning for the sake of the Creator. Otherwise, meaning if You do not help us, all our actions will be only for our own benefit. That is, “If not,” meaning “If You do not help us, all our actions will be only for ourselves, for our own benefit, for we are powerless to overcome our will to receive. Therefore, help us be able to work for You. Hence, You must help us.” This is called “Do for Your sake,” meaning do this, give us the power of the desire to bestow. Otherwise, we are doomed; we will remain in the will to receive for our own sake.
8. Baal HaSulam, Letter No. 52
“While they speak, I listen,” meaning the measure of the Creator’s listening depends precisely on the measure of the longing that appears during the saying of the prayer. When one feels excessive longing, he should know at that time that the Creator is listening to him attentively.
Clearly, when he knows this, he pours his heart out even stronger, for there is no greater privilege than the King of the world being attentive to him. This is quite similar to what our sages said, “The Creator longs for the prayer of righteous,” for the Creator’s desire for a person to draw near Him awakens great power and longing in the person to crave for the Creator, for “As in water of the face to the face, so the heart of man to man.”
It follows that the saying of the prayer and the hearing of the prayer go hand in hand until they accumulate to the full measure and he acquires everything.