Lesson 1: The Ten as a Requisite for Adhesion
Lesson article: Rabash. Article No. 28, 1986. A Congregation Is No Less than Ten > >
Additional source excerpts as preparation for Lesson 1
1. RABASH. Article 1 (1984),"Purpose of Society – 2"
We need a society that will form a great force so we can work together on annulling the will to receive, called “evil,” as it hinders the achievement of the goal for which man was created.
For this reason, the society must consist of individuals who unanimously agree that they must achieve it. Then, all the individuals become one great force, where one can fight against oneself, since each one is incorporated in everyone else. Thus, each person is founded on a great desire to achieve the goal.
To be integrated in one another, each person should annul himself before the others. This is done by each seeing the friends’ merits and not their faults. But one who thinks that he is a little higher than his friends can no longer unite with them.
2. Maor VaShemesh, Portion Ekev
It is known that in every ten there is Shechina [Divinity], and this is a complete level. In a complete level, there are head, hands, legs, and heels. It follows that when every person regards himself as nothing in society, then he regards himself as a heel compared to the society, while they are the head, the body, and the higher organs. When each one thinks of himself in this way, they make the gates of abundance and every lushness in the world open up to them, and the most important is that righteous who can best grasp a discernment that is more “null” than all of them. Through him, all the abundance flows.
3. RABASH, Article No. 30 (1988), "What to Look For in the Assembly of Friends"
The friends should primarily speak together about the greatness of the Creator, because according to the greatness of the Creator that one assumes, to that extent he naturally annuls himself before the Creator […] Thus, the friends’ discussions of the greatness of the Creator awaken a desire and yearning to annul before the Creator because he begins to feel longing and desire to bond with the Creator. And we should also remember that to the extent that the friends can appreciate the importance and greatness of the Creator, we should still go above reason, meaning that the Creator is higher than any greatness of the Creator that one can imagine.
We should say that we believe above reason that He leads the world in a benevolent guidance, and if one believes that the Creator wants only man’s best, it makes a person love the Creator until he is rewarded with “And you will love the Lord your God with all your heart and with all your soul.” And this is what a person must receive from the friends.
4. RABASH, Assorted notes No. 251, "Concerning the Minyan [Ten in the synagogue]"
Our sages said, “You are called ‘man,’ and not the nations of the world,” since their sole aim is to receive for themselves. This is the meaning of “When the Creator comes to the synagogue and does not find ten men there,” meaning that there will be someone there who will pray for the quality of “ten,” which is the Shechina, so she will rise from her exile, for by engaging with the desire to bestow, one raises the Shechina from the dust. But when each one cares for his personal needs, the Creator is angry.
He brings evidence from the verse, as was said, “Why have I come and there is no man” to care for the needs that pertain to the quality of “man,” and cares only to satisfy the needs that pertain to the quality of a beast? Rather, one should always answer to himself for whom he spends his time and for whom he exerts, for he should be concerned only with the needs of the collective.
5. RABASH, Article No. 28 (1986), "A Congregation Is No Less than Ten"
“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.
6. RABASH, Article No. 21 (1986), "Concerning Above Reason"
Can be obtained by adhesion of friends—new qualities by which they will be qualified to achieve Dvekut with the Creator. And all this can be said while he sees the merits of the friends. At that time, it is relevant to say that he should learn from their actions. But when he sees that he is better qualified than they are, there is nothing he can receive from the friends.
This is why they said that when the evil inclination comes and shows him the lowliness of the friends, he should go above reason. But certainly, it would be better and more successful if he could see within reason that the friends are at a higher degree than his own. With that we can understand the prayer that Rabbi Elimelech had written for us, “Let our hearts see the virtues of our friends, and not their faults.”
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, and the Creator approaches them and He is with them, and great mercies and good and revealed kindness will be extended over the assembly of Israel.
8. RABASH, Letter No. 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, for the rule is that a novelty entertains. 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.
9. Degel Machaneh Ephraim, VaEtchanan
It is written, “The Lord is one and Israel are one”; hence, they are adhered to the Creator, since it befits the One to cling to the one. And when is this? It is when Israel are bundled and attached together in complete unity. At that time, they are regarded as one, and the Creator is upon them, for He is one.
But when their hearts divide and they are apart from one another, they cannot be adhered to the One and the Creator is not on them. Rather, another God is on them. This is implied in the verse, “And you who are adhered to the Lord, your God, are alive every one of you,” meaning when you are adhered and united with each other, “You are alive every one of you.” When they are in one unity. Then it befits the One to cling to the one, and the one Creator is upon them.
10. Baal HaSulam, "A Speech for the Completion of The Zohar"
Because the Creator does not think of Himself—whether He exists or whether He watches over His creations, and other such doubts. Similarly, one who wishes to achieve equivalence of form must not think of these things, as well, when it is clear to him that the Creator does not think of them, since there is no greater disparity of form than that. Hence, anyone who thinks of such matters is certainly separated from Him and will never achieve equivalence of form.
This is what our sages said, “Let all your actions be for the sake of the Creator,” that is, Dvekut with the Creator. Do not do anything that does not yield 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.