Lesson 29. Introduction to the Concept of the “Ten”
Definition of the concept of the “Ten” and its origins in the sources | Introduction to the key principles and attitudes for working together in a Ten.
Lesson 29
Topic: Introduction to the Concept of the “Ten”
Selected Excerpts from the Sources
SLIDES 2-4
Baal HaSulam, Introduction to the Study of the Ten Sefirot, Item 4
"It is indeed true that the Creator Himself puts one’s hand on the good fate by giving him a life of pleasure and contentment within the corporeal life that is filled with torment and pain, and devoid of any content. One necessarily departs and escapes them when he sees, even if it seemingly appears amidst the cracks, a tranquil place to escape there from this life, which is harder than death. Indeed, there is no greater placement of one’s hand by Him than this.
And one’s choice refers only to the strengthening. This is because there is certainly a great effort and exertion here before one purifies one’s body to be able to keep the Torah and Mitzvot correctly, not for his own pleasure, but to bring contentment to his Maker, which is called Lishma [for Her sake]. Only in this manner is one endowed with a life of happiness and pleasantness that come with keeping the Torah.
Before one comes to that purification, there is certainly a choice to strengthen in the good way by all sorts of means and tactics. One should do whatever his hand finds the strength to do until he completes the work of purification and will not fall under his burden midway."
Slide 5
Tanya, Igeret Hakodesh, Part 23.
"In a place of ten people, there’s already a place for instilling of the Shechina [Divinity]. The sages of the Mishnah wrote, “Ten that sit and study Torah, the Shechina dwells amongst them,” because “in this is the whole person.”
SLIDE 6
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."
SLIDE 7
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."
SLIDES 8-9
RABASH, Article No. 6 (1984), "Love of Friends – 2"
"If several individuals come together with the force that it is worthwhile to abandon self-love, but without the sufficient power and importance of bestowal to become independent, without outside help, if these individuals annul before one another and all have at least potential love of the Creator, though they cannot keep it in practice, then by each joining the society and annulling oneself before it, they become one body.
For example, if there are ten people in that body, it has ten times more power than a single person does.
However, there is a condition: When they gather, each of them should think that he has now come for the purpose of annulling self-love. It means that he will not consider how to satisfy his will to receive now, but will think as much as possible only of the love of others. This is the only way to acquire the desire and the need to acquire a new quality, called “the will to bestow.”
And from love of friends one can reach love of the Creator, meaning wanting to give contentment to the Creator."
SLIDE 10
Baal HaSulam, Letter 47
"…Let me remind you the validity of love of friends in spite of everything at this time, for it is upon this that our right to exist depends, and upon this our near-to-come success is measured.
Hence, turn away from all the imaginary engagements and set your hearts on thinking thoughts and devising proper tactics to truly connect your hearts as one, so the words “Love your friend as yourself” will literally come true in you, for a verse does not reach beyond the literal, and you will be cleaned by the thought of love that will cover all crimes. Test me in that, and begin to truly connect in love, and then you will see, “the palate will taste.”"
SLIDE 11
RABASH, Article No. 7 (1984), "According to What Is Explained Concerning “Love Thy Friend as Thyself”"
"Those who want to keep the rule, “Love thy friend as thyself.” Their sole intention is to exit self-love and assume a different nature of love of others. And although it is a Mitzva [commandment] that should be kept, and that one can force oneself to keep, love is still something that is given to the heart, and the heart disagrees with it by nature. What, then, can one do to make love of others touch the heart?"
SLIDES 12-13
RABASH, Letter 40
"Each gift that he gives to his friend is like a bullet that makes a hollow in the stone. And although the first bullet only scratches the stone, when the second bullet hits the same place, it already makes a notch, and the third one makes a hole.
And through the bullets that he shoots repeatedly, the hole becomes a hollow in his friend’s heart of stone, where all the presents gather. And each gift becomes a spark of love until all the sparks of love accumulate in the hollow of the stony heart and become a flame.
The difference between a spark and a flame is that where there is love, there is open disclosure, meaning a disclosure to all the peoples that the fire of love is burning in him. And the fire of love burns all the transgressions one meets along the way."
SLIDES 14-15
RABASH, Letter 40
"Through the friction of the hearts, even of the strongest ones, each will bring out warmth from the walls of his heart, and the warmth will ignite the sparks of love until a clothing of love will form. Then, both of them will be covered under one blanket, meaning a single love will surround and envelop the two of them, as it is known that Dvekut [adhesion] unites two into one.
And when one begins to feel the love of his friend, joy and pleasure immediately begin to awaken in him, … His friend’s love for him is a new thing for him because he always knew that he was the only one who cared for his own well being. But the minute he discovers that his friend cares for him, it evokes within him immeasurable joy, and he can no longer care for himself, since man can toil only where he feels pleasure. And since he is beginning to feel pleasure in caring for his friend, he naturally cannot think of himself."
SLIDE 16
Baal HaSulam Shamati, Article N. 225. “Raising Oneself”
"One cannot raise oneself above one’s circle. Hence, one must nurse from one’s environment, and he has no other way except through Torah and much work. Therefore, if one chooses for oneself a good environment, he saves time and efforts since he is drawn according to his environment."