600,000
Souls
It
is
said
that
there
are
600,000
souls,
and
each
soul
divides
into
several
sparks.
We
must
understand
how
it
is
possible
for
the
spiritual
to
divide,
since
initially,
only
one
soul
was
created,
the
soul
of
Adam
HaRishon.
In
my
opinion,
there
is
indeed
only
one
soul
in
the
world,
as
it
is
written
(Genesis
2:7),
“and
breathed
into
his
nostrils
the
soul
[also
“breath”
in
Hebrew]
of
life.”
That
same
soul
exists
in
all
the
children
of
Israel,
complete
in
each
and
every
one,
as
in
Adam
HaRishon,
since
the
spiritual
is
indivisible
and
cannot
be
cut—which
is
rather
a
trait
of
corporeal
things.
Rather,
saying
that
there
are
600,000
souls
and
sparks
of
souls
appears
as
though
it
is
divided
by
the
force
of
the
body
of
each
person.
In
other
words,
first,
the
body
divides
and
completely
denies
him
of
the
radiance
of
the
soul,
and
by
the
force
of
the
Torah
and
the
Mitzva
[commandment],
the
body
is
cleansed,
and
to
the
extent
of
its
cleansing,
the
common
soul
shines
on
him.
For
this
reason,
two
discernments
were
made
in
the
corporeal
body:
In
the
first
discernment,
one
feels
one’s
soul
as
a
unique
organ
and
does
not
understand
that
this
is
the
whole
of
Israel.
This
is
truly
a
flaw;
hence,
it
causes
along
with
the
above-mentioned.
In
the
second
discernment,
the
true
light
of
the
soul
of
Israel
does
not
shine
on
him
in
all
its
power
of
illumination,
but
only
partially,
by
the
measure
he
has
purified
himself
by
returning
to
the
collective.
The
sign
for
the
body’s
complete
correction
is
when
one
feels
that
one’s
soul
exists
in
the
whole
of
Israel,
in
each
and
every
one
of
them,
for
which
he
does
not
feel
himself
as
an
individual,
for
one
depends
on
the
other.
At
that
time,
he
is
complete,
flawless,
and
the
soul
truly
shines
on
him
in
its
fullest
power,
as
it
appeared
in
Adam
HaRishon,
as
in
“He
who
breathed,
breathed
from
within
Him.”
This
is
the
meaning
of
the
three
times
of
a
person:
-
A
spark
of
a
soul,
the
act
by
way
of
sparkling,
as
in
prohibiting
and
permitting.
-
A
particular
soul,
one
part
out
of
600,000.
It
is
permanently
completed,
but
its
flaw
is
with
it.
This
means
that
his
body
cannot
receive
the
whole
of
the
soul,
and
feels
himself
as
being
distinct,
which
causes
him
a
lot
of
pains
of
love.
Subsequently,
he
approaches
wholeness,
the
common
soul,
since
the
body
has
been
cleansed
and
is
entirely
dedicated
to
the
Creator
and
does
not
pose
any
measures
or
screens
and
is
completely
included
in
the
whole
of
Israel.
…
…
We
learned
that
“If
even
one
man
came
before
his
Master
in
complete
repentance,
the
Messiah
King
would
come
at
once.”
It
seems
to
mean,
as
they
said
(Song
of
Songs
1),
“Moses
is
equal
to
600,000.”
We
need
to
understand
this,
since
this
would
mean
that
there
are
twice
600,000
souls—the
soul
of
Moses
and
the
souls
of
Israel.
But
the
truth
is
that
there
is
no
more
than
one
soul,
as
it
is
known
by
the
measure
of
each
and
every
soul
that
purifies
and
cleanses
itself
from
its
filth.
Hence,
when
all
the
souls
are
corrected,
they
will
draw
onto
them
the
entire
upper
soul
of
Atzilut
to
each
and
every
soul,
since
the
spiritual
is
indivisible.
At
that
time,
“And
the
Lord
will
be
King
over
all
the
earth”
(Zechariah,
14:9).
Hence,
while
even
a
single
soul
is
denied
of
complete
purity,
the
extension
of
this
Kedusha
[Holiness]
will
be
deficient
in
every
soul
from
Israel.
And
when
a
single
soul
from
Israel
is
purified
from
all
its
filth,
it
will
draw
onto
itself
the
whole
of
the
soul
of
Atzilut,
and
through
it,
all
the
souls
of
its
generation
will
be
corrected.
This
is
the
meaning
of
one
being
dependent
on
the
other,
as
it
is
written
(Sanhedrin
11),
“It
was
befitting
for
the
Shechina
[Divinity]
to
be
upon
him,
but
his
generation
was
unworthy
of
it.”
The
content
of
the
words
is
unanimously
bewildering,
that
the
same
soul
that
was
rewarded
with
purification
immediately
strives
to
increase
the
grace
of
the
generation
and
asks
for
them
until
it
elevates
its
entire
generation
to
its
merit.
This
is
the
meaning
of
“Moses
is
equal
to
600,000.”
Because
he
was
their
faithful
shepherd,
he
had
the
same
Kedusha
that
the
whole
generation
merited.
Indeed,
the
whole
is
found
within
each
item,
since
in
the
end,
all
the
souls
will
unite
into
one
discernment,
returning
to
their
spiritual
root.
Hence,
all
the
miracles
and
wonders
and
all
the
journeys
that
the
whole
world
has
experienced
during
the
6,000
years
should
be
experienced
by
each
individual
soul.
The
good
soul
draws
to
it
from
all
the
discernments
of
Kedusha
before
it
and
after
it,
and
the
bad
soul
does
the
opposite.
And
the
changing
times
are
considered
generations.
However,
each
generation
behaves
according
to
its
judge,
by
the
mind
that
judges
it,
since
it
receives
from
the
Kedusha
of
that
time.
For
this
reason,
each
soul
is
willing
to
draw
the
souls
of
Moses,
Aaron,
Samuel,
David,
and
Solomon
within
it,
as
times
that
it
experiences.
During
the
exodus
from
Egypt
and
the
reception
of
the
Torah,
the
soul
of
Moses
appears
on
him;
in
the
seven
that
they
conquered,
the
soul
of
Joshua;
and
in
the
building
of
the
Temple,
the
soul
of
King
Solomon,
etc.
This
does
not
refer
to
the
above-mentioned
souls
in
particular,
but
according
to
the
rule
that
we
said
that
the
spiritual
is
indivisible,
as
soon
as
one
is
rewarded
with
a
soul,
he
is
rewarded
with
the
soul
of
the
whole
of
Israel,
but
according
to
one’s
merit
and
place.
Hence,
at
a
time
when
one
is
rewarded
with
these
wonders,
one
receives
into
himself
the
abundance
of
the
soul
in
that
disclosure.
For
this
reason,
the
name
of
the
owner
of
that
disclosure
is
truly
upon
him.
They
said
(Shabbat
67;
Baba
Metzia
113),
“All
of
Israel
are
sons
of
kings.”
Also,
“A
king
who
dies,
all
of
Israel
are
worthy
of
kingship”
(Jerusalem
Talmud,
Masechet
Horaiot
3,
5).
This
is
a
great
secret,
for
in
all
the
previous
generations,
which
were
but
a
preparation
for
Malchut,
special
Kelim
[vessels]
were
required
for
anointment
of
their
judges,
such
as
the
souls
of
Moses
and
Samuel.
But
the
final
purpose
depends
on
the
whole
of
Israel,
since
when
a
tiny
part
of
a
tiny
spark
is
missing,
the
end
will
not
be
able
to
appear.
Hence,
all
of
Israel
are
worthy
of
kingship,
since
everyone
is
equal
in
this
true
discernment.
For
this
reason,
there
is
no
special
Kli
[vessel]
for
drawing
that
wholeness,
but
anyone
who
cleanses
and
purifies
his
soul
to
be
worthy
of
extending
the
revelation
of
Malchut
in
the
world
will
truly
be
called
King
David.
This
is
the
meaning
of
“David,
King
of
Israel,
is
indeed
alive”
(Rosh
Hashanah
25),
for
he
has
not
died
at
all.
His
Kli
is
within
each
and
every
soul
from
Israel.
This
is
not
so
with
the
soul
of
Moses,
which
is
found
in
only
the
wise
disciples
in
the
generation,
as
well
as
in
prophets
and
priests.
This
is
the
meaning
of
“A
king
who
dies,
all
of
Israel
are
worthy
of
kingship”
(Jerusalem
Talmud;
Masechet
Horaiot
3,
5).
This
is
also
the
meaning
of
exempting
the
public.
This
is
the
meaning
of
“Near
the
Messiah,
insolence
will
soar”
(Sutah
49),
and
“They
will
be
insolent
toward
each
other,
the
child
will
behave
insolently
against
the
elder,
and
the
base
against
the
honorable”
(Isaiah
3:5).
This
means
that
even
an
ignoble
child
will
dare
to
extend
His
kingship
to
the
world
as
though
he
were
one
of
the
elders
and
honorable
in
the
generation.
This
is
so
because
should
the
ignoble,
who
has
a
lowly
and
base
soul
at
its
root,
aim
his
heart
and
purify
his
deeds
to
be
worthy,
he
will
be
rewarded
with
extending
the
whole
of
the
soul
of
a
holy
nation
in
his
soul
with
all
the
wonders
that
the
holy
nation
has
tasted
thus
far.
This
is
because
they
were
all
but
preparations
for
this
wholeness.
Hence,
even
that
particular
soul
must
taste
everything,
and
he
will
buy
his
world
in
one
hour
due
to
the
ability
of
that
generation
to
extend
the
crown
of
His
kingship,
which
contains
everything:
“And
all
need
the
owner
of
the
needles,
and
every
element
in
it
is
required”
(Berachot
64;
Baba
Batra
145).
This
is
the
meaning
of
their
words:
“Even
if
one
man
came
before
his
Master
in
complete
repentance,
the
Messiah
King
would
come
at
once.”
This
means
that
whoever
it
was,
even
if
only
one
man
in
the
generation
were
rewarded
with
extending
that
soul
by
himself,
he
will
be
able
to
reward
his
whole
generation,
since
all
who
are
committed
to
the
matter
exempt
the
public
and
can
do
much
praying
and
continue
until
he
is
rewarded
for
the
sake
of
his
entire
generation.
This
is
not
so
with
other
kinds
of
redemptions,
which
were
but
preparations
and
did
not
belong
to
each
and
every
one.
For
example,
the
giving
of
the
Torah
belonged
specifically
to
the
generation
of
the
desert
and
to
Moses.
Any
other
generation,
even
if
they
were
more
worthy,
would
not
extend
that
discernment,
and
neither
would
any
other
person
besides
Moses,
for
they
are
interdependent.
However,
the
Messiah
is
ready
for
each
and
every
generation.
Because
of
this,
He
is
also
ready
for
each
and
every
person
to
extend
the
discernment
of
the
Messiah,
as
in
“All
who
are
committed
to
the
matter,”
as
mentioned
above.
The
reason
is
that
anointments
concern
the
correction
of
the
Kelim
and
the
portrayal
of
all
the
Kelim
as
equal,
since
any
division
among
them
is
only
in
their
HBD,
according
to
their
measures.
Hence,
from
the
minister
who
sees
the
King’s
face
to
the
one
who
sits
behind
the
grindstone,
all
are
equal
servants
in
restoring
the
old
glory,
and
in
this
there
are
no
degrees
between
one
another.