The
Importance
of
a
Prayer
of
Many
Article
No.
7,
1986
It
is
written
in
The
Zohar,
Vayishlach
[And
Jacob
Sent],
(p
13,
Item
45
in
the
Sulam
Commentary),
“Come
and
see.
Rabbi
Shimon
said,
‘A
prayer
of
many
rises
before
the
Creator
and
the
Creator
crowns
Himself
with
that
prayer
because
it
rises
in
several
manners:
One
asks
for
Hassadim
[grace],
another
for
Gevurot
[strength],
and
another
for
Rachamim
[mercy].
It
consists
of
several
sides—the
right
side,
the
left
side,
and
the
middle.
And
because
it
consists
of
several
sides
and
manners,
it
becomes
a
crown
and
is
placed
on
the
head
of
the
Righteous
One
who
lives
forever,
meaning
Yesod,
who
imparts
all
the
salvations
to
the
Nukva,
and
from
her
to
the
entire
public.
And
come
and
see,
Jacob
consisted
of
all
three
lines;
this
is
why
the
Creator
wanted
his
prayer,
for
it
was
in
utter
completeness—of
all
three
lines,
like
a
prayer
of
many.
This
is
why
it
is
written,
‘Then
Jacob
was
very
much
afraid
and
distressed,’
since
the
Creator
made
it
this
way
for
him,
so
he
would
pray
because
He
craved
his
prayer.”
We
see
in
the
words
of
The
Zohar
that
it
interprets
a
prayer
of
many
as
a
single
person,
saying
that
Jacob
consisted
of
all
three
lines.
But
in
all
the
places
where
it
writes
about
a
prayer
of
many,
it
literally
means
that
many
pray,
as
our
sages
said
(Berachot,
p
8a),
“Rabbi
Yochanan
said
in
the
name
of
Rabbi
Shimon
Bar-Yochai,
‘Why
is
it
written,
‘And
I,
my
prayer
is
a
time
of
good
will
unto
You,
O
Lord.’’
When
is
it
a
time
of
good
will?
When
many
pray.”
This
means
that
many
pray
together,
literally.
Also,
we
should
understand
what
The
Zohar
says,
that
“A
crown
is
placed
on
the
head
of
the
Righteous
One
who
lives
forever.”
What
does
it
mean
that
it
becomes
a
crown
on
the
head?
A
crown
means
the
crown
of
the
king,
like
the
crown
of
the
kingship.
And
what
does
it
mean
that
the
crown
on
his
head
is
made
of
the
prayer?
What
makes
us
understand
the
importance
and
greatness
of
a
prayer?
Since
he
wishes
to
reveal
to
us
the
importance
of
the
prayer,
he
tells
us,
“Know
that
the
crown
for
the
king
is
made
of
the
prayer.”
It
says
that
it
is
called
Yesod
and
that
it
gives
all
the
salvations
to
the
Nukva,
and
from
her
to
the
entire
public.
We
should
understand
why
the
crown
is
made
specifically
on
Yesod,
since
it
is
known
that
we
pray
to
Ein
Sof,
so
what
does
it
mean
that
a
prayer
of
many
becomes
a
crown
specifically
on
Yesod?
And
also,
why
does
it
say
that
Yesod
imparts
to
the
Nukva,
and
from
the
Nukva
to
the
public?
Baal
HaSulam
explained
the
matter
of
a
prayer
of
many
as
a
person
praying
for
the
many;
this
is
called
“a
prayer
of
many.”
This
is
why
a
prayer
of
many
is
called
“a
time
of
good
will.”
When
a
person
prays
for
himself,
he
has
slander
and
questions
whether
his
prayer
is
truly
worth
acceptance.
But
when
he
prays
for
the
public,
it
becomes
irrelevant
to
scrutinize
him
and
to
see
if
he
is
worthy
of
his
prayer
being
answered,
since
he
is
not
asking
for
anything
for
himself,
but
only
for
the
public.
This
is
why
it
was
said
that
a
prayer
of
many
is
called
“a
time
of
good
will”
and
his
prayer
is
answered.
And
according
to
what
is
explained
in
several
places
in
the
Sulam
Commentary,
a
prayer
of
many
relates
to
Malchut,
who
is
called
“the
assembly
of
Israel”
or
“the
Holy
Divinity.”
She
is
called
“many”
because
she
contains
all
the
souls.
And
since
Divinity
is
in
exile,
we
ask
about
the
exile
of
Divinity,
which
is
sometimes
called
“Divinity
in
the
dust,”
since
all
those
names
indicate
to
us
the
content
of
the
purpose
of
creation,
which
was
in
order
to
do
good
to
His
creations.
It
is
known
that
for
Him
to
reveal
the
perfection
of
His
deeds,
there
was
the
first
restriction.
This
means
that
in
a
place
where
there
is
only
a
Kli
called
“receiving
in
order
to
receive,”
the
upper
bounty
will
be
hidden
from
that
place.
The
abundance
comes
only
to
a
place
where
it
is
possible
to
aim
in
order
to
bestow.
And
since
by
nature
man
is
born
only
to
receive,
in
that
place
that
he
sees,
his
receiver—called
“self-love”—cannot
receive.
Instead,
he
must
do
everything
for
Divinity,
meaning
for
Malchut,
for
only
by
that
will
His
glory
appear
in
Malchut.
This
is
so
because
only
when
the
Creator
can
appear
to
the
lower
ones
will
His
glory
be
seen.
It
was
written
that
the
place
where
the
Shochen
[dweller]
appears
is
called
Shechina
[“dwelling,”
but
also
“Divinity”].
This
is
called,
“Let
His
great
name
be
magnified
and
sanctified,”
since
the
name
of
the
Creator,
who
is
called
“The
Good
Who
Does
Good,”
appears
in
the
world.
This
is
so
because
everyone
obtains
the
purpose
of
creation
called,
“To
do
good
to
His
creations,”
since
now
there
is
a
Kli
that
is
fit
for
reception,
being
the
intention
to
bestow,
called
Dvekut
[adhesion]
with
the
Creator.
It
turns
out
that
since
by
nature
the
creatures
are
only
about
reception
in
order
to
receive,
and
since
they
cannot
work
in
order
to
bestow
without
overcoming
their
nature,
they
cause
Malchut
to
remain
in
the
dust,
meaning
they
cannot
see
her
merit.
This
means
that
they
cannot
see
what
she
can
receive
from
the
Creator
because
everything
is
hidden
due
to
the
restriction.
However,
we
need
some
introspection.
That
is,
we
should
believe
what
our
sages
tell
us,
that
all
the
pleasures
in
corporeal
delights
are
but
a
tiny
candle
compared
to
the
pleasures
that
exist
in
spirituality.
As
it
is
written
in
the
Sulam
Commentary
(“Introduction
of
The
Book
of
Zohar,”
p
173),
“This
is
the
meaning
of
the
breaking
of
the
vessels
that
preceded
the
creation
of
the
world.
Through
the
breaking
of
the
vessels
of
Kedusha
[holiness/sanctity]
and
their
fall
into
the
separated
BYA,
holy
sparks
fell
along
with
them
to
the
Klipot
[shells],
from
which
came
the
pleasures
and
love
of
every
kind
into
the
domain
of
the
Klipot,
which
pass
them
on
for
man’s
reception
and
for
his
delight.”
It
therefore
follows
that
the
majority
of
pleasures
are
in
Kedusha,
while
we
see
the
contrary,
that
in
corporeality
everyone
sees
things
that
can
be
enjoyed.
But
in
the
toil
in
the
Torah
and
Mitzvot
[commandments],
it
is
impossible
to
tell
a
person
to
engage
in
Torah
and
Mitzvot
without
promising
him
reward
for
his
work.
This
is
because
while
one
engages
in
keeping
the
Mitzvot,
he
finds
it
completely
tasteless,
but
when
he
is
promised
a
reward
and
he
believes
it,
he
can
work
in
Torah
and
Mitzvot
because
he
will
be
rewarded.
This
is
not
so
when
he
engages
in
corporeal
things
such
as
eating,
drinking,
money,
honor,
etc.
A
person
does
not
ask,
“Why
must
I
deal
with
these
mundane
matters?”
since
where
one
feels
pleasure,
he
doesn’t
ask
about
the
purpose
of
receiving
the
pleasure.
All
he
can
think
about
while
receiving
the
pleasure
is
how
to
enhance
the
pleasure
in
quantity
and
quality.
God
forbid
that
one
should
ever
contemplate
the
matter
of
reception
of
pleasure,
meaning,
“Why
do
I
need
to
receive
pleasure?”
Sometimes,
a
person
receives
pleasure
from
something
for
which
he
did
not
pay
a
thing.
Although
it
gives
him
much
pleasure,
the
question
still
arises
in
him,
“What
is
the
purpose
of
that
pleasure?”
For
example,
a
pleasure
that
costs
no
money
is
the
pleasure
of
rest.
There
is
no
need
to
buy
this
pleasure,
for
one
receives
it
free
of
charge.
Still,
many
times
a
person
asks
himself,
“What
will
I
gain
by
enjoying
this
rest?”
But
when
a
person
experiences
true
delight
and
pleasure,
the
purpose
of
this
delight
never
even
occurs
to
him.
And
if
it
does
happen
that
he
should
contemplate
the
purpose
of
this
pleasure
that
he’s
enjoying
now,
it
is
a
sign
that
the
pleasure
he
is
feeling
is
not
real
pleasure,
since
he
can
still
contemplate
its
purpose.
This
is
a
sign
that
there
is
a
deficiency
in
that
pleasure,
and
where
there
is
deficiency,
he
can
contemplate
a
different
purpose
than
what
he
is
feeling
now.
From
all
the
above,
it
follows
that
the
majority
of
good
taste
and
pleasure
in
life
are
found
in
Torah
and
Mitzvot,
since
this
is
where
the
upper
light
is
deposited.
It
is
written
about
it
in
the
Sulam
Commentary
(“Introduction
of
The
Book
of
Zohar,”
p
242,
“Visions
of
the
Ladder,”
Item
1),
“When
one
is
rewarded
with
listening
to
the
voice
of
His
word,
the
613
Mitzvot
become
Pekudin,
from
the
word
Pikadon
[deposit].
This
is
so
because
there
are
613
Mitzvot,
and
in
each
Mitzva
a
light
of
a
unique
degree
is
deposited,
which
corresponds
to
a
unique
organ
in
the
613
organs
and
tendons
of
the
souls
and
the
body.
It
follows
that
while
performing
the
Mitzva,
one
extends
to
the
corresponding
organ
in
his
soul
and
body,
the
degree
of
light
that
belongs
to
that
organ
and
tendon.
This
is
considered
the
Panim
[face/anterior]
of
the
Mitzvot.”
It
follows
that
by
keeping
Torah
and
Mitzvot,
the
purpose
of
creation—to
do
good
to
His
creations—becomes
revealed.
However,
he
says
in
the
Sulam
Commentary
that
this
comes
specifically
after
one
is
rewarded
with
keeping
the
Torah
and
Mitzvot
in
the
form
of
“Listening
to
the
voice
of
His
word.”
But
when
he
keeps
Torah
and
Mitzvot
in
the
form
of
“That
fulfill
His
word,”
before
they
are
rewarded
with
listening,
the
Mitzvot
are
called
Eitin
[tips/counsels],
and
they
are
regarded
as
Achor
[back/posterior].
It
means
that
the
upper
light
that
belongs
to
that
Mitzva
is
still
not
shining
in
them,
but
they
are
regarded
as
counsels
by
which
to
come
to
the
light
of
Panim,
which
belongs
to
the
Mitzva.
And
all
the
work
and
the
strengthening
that
one
needs
to
overcome
his
desire
and
thought,
which
obstruct
him
from
going
on
the
path
of
truth,
apply
only
when
he
is
in
Achoraim
[back],
in
the
form
of
“That
fulfill
His
word.”
This
is
so
because
in
that
state,
he
still
doesn’t
feel
the
upper
light
that
is
clothed
in
Torah
and
Mitzvot.
Hence,
he
does
everything
because
he
believes
it
is
a
great
privilege
to
be
rewarded
with
engaging
in
Torah
and
Mitzvot,
even
when
he
doesn’t
feel
its
importance
but
does
everything
with
faith
above
reason,
for
this
is
man’s
purpose—to
achieve
Dvekut
with
the
Creator—and
he
does
everything
to
achieve
it.
As
a
result,
he
observes
everything
and
makes
great
efforts
wherever
he
can,
and
his
sole
intention
is
to
achieve
wholeness.
And
he
sees
that
after
all
the
efforts
and
prevailing
when
he
wishes
to
overcome
the
obstructers
that
stand
against
him,
he
is
still
standing
on
the
outside,
since
Dvekut
means
equivalence
of
form,
and
he
still
did
not
move
an
inch
from
self-love,
which
is
an
opposite
act
from
Dvekut
with
the
Creator.
In
that
state,
he
goes
to
pray
to
the
Creator
to
enlighten
him
so
he
can
raise
Divinity
from
the
dust.
This
means
that
the
kingdom
of
heaven—as
she
appears
to
a
man
when
he
wants
to
work
only
for
her,
to
disclose
the
glory
of
heaven
in
the
world—tastes
like
dust
in
that
state.
And
he
sees
that
everyone
is
like
him,
disrespectful
toward
the
glory
of
heaven
because
they
cannot
appreciate
her
importance.
This
is
called
“a
prayer
of
many,”
meaning
that
he
prays
for
the
collective.
Two
discernments
must
be
made:
1)
Malchut
is
called
“many”
because
she
contains
all
the
souls.
2)
A
prayer
of
many,
when
he
prays
for
the
collective,
means
that
the
collective
will
be
rewarded
with
the
importance
of
Torah
and
Mitzvot,
that
they
will
be
rewarded
with
613
deposits
that
the
upper
light
shines
in
each
and
every
Mitzva.
It
follows
that
at
the
end
of
the
day,
the
two
discernments
of
“many”
become
one.
This
means
that
he
prays
for
the
public
to
be
rewarded,
for
the
greatness
and
importance
of
Malchut—who
is
called
“many”—to
be
seen,
which
occurs
when
everyone
is
rewarded
with
vessels
of
bestowal.
At
that
time,
the
613
Mitzvot
will
be
revealed,
as
in
“Listening
to
the
voice
of
His
word,”
at
which
time
the
613
Mitzvot
are
called
613
deposits.
The
above-mentioned
means
that
a
prayer
of
many
is
not
rejected
when
one
prays
for
the
collective.
The
collective
is
called
“the
whole
of
Israel,”
and
the
collective
is
called
“the
Holy
Divinity.”
And
since
the
collective
comprises
several
discernments,
The
Zohar
says
that
the
reason
why
the
prayer
of
the
collective
is
accepted
is
that
there
is
wholeness
in
it.
It
writes,
“And
the
Creator
crowns
Himself
with
that
prayer
because
it
rises
in
several
manners,
since
one
asks
for
Hassadim,
another
for
Gevurot,
and
another
for
Rachamim.”
We
should
understand
why
a
prayer
must
consist
of
all
of
them.
The
rule
is
that
all
the
discernments
that
we
discern
in
spirituality
are
revelations
that
should
be
disclosed
for
the
purpose
of
correcting
the
lower
ones.
It
follows
that
the
matter
of
three
lines
that
we
say—that
perfection
means
that
the
three
lines
are
revealed
there—means
that
the
Creator
wishes
to
give
to
the
lower
one’s
abundance
so
they
can
use
them
and
there
will
not
be
any
flaw
there.
This
is
unlike
how
it
was
in
the
world
of
Nekudim
where
there
was
the
breaking
of
the
vessels
because
there
was
no
correction
of
lines
there,
as
the
holy
Ari
says.
In
other
words,
when
the
upper
one
gives
some
abundance
to
the
lower
one,
he
wishes
that
the
abundance
that
the
lower
one
receives
will
benefit
the
lower
one.
But
if
the
Kli
where
the
abundance
should
go
is
imperfect,
all
the
bounty
will
go
to
the
external
ones.
This
is
the
issue
with
the
breaking
of
the
vessels—that
the
bounty
went
outside
of
Kedusha
[holiness/sanctity].
For
this
reason,
the
bounty
is
not
poured
out
to
the
lower
ones,
and
it
is
considered
that
the
prayer
was
not
accepted.
And
here
comes
the
matter
of
correction
of
lines
in
the
collective.
It
means
that
the
many,
which
is
Malchut,
consists
of
the
collective.
In
other
words,
there
is
a
correction
called
“three
lines”
by
which
the
abundance
remains
in
Kedusha
and
does
not
go
to
the
external
ones.
Hence,
such
a
prayer
can
be
accepted,
meaning
that
she
can
be
given
abundance.
The
Zohar
interprets
about
that,
“Because
Jacob
consisted
of
three
lines,”
since
Jacob
is
called
“the
middle
line,”
which
includes
the
right
and
the
left.
This
is
why
the
Creator
wanted
his
prayer,
for
it
is
in
utter
completeness,
comprising
all
three
lines,
like
the
prayer
of
many.
In
other
words,
there
are
no
delays
on
the
part
of
the
Creator
in
imparting
the
abundance
below,
since
His
desire
is
to
benefit
His
creations.
However,
it
is
as
though
He
waits
for
the
vessels
of
reception
of
the
lower
ones
to
be
fit
for
reception.
Thus,
when
there
is
a
proper
Kli
on
the
part
of
the
lower
one—meaning
that
the
prayer
is
the
Kli
that
is
fit
for
reception—it
must
be
on
the
condition
that
the
abundance
will
not
be
lost,
meaning
that
the
abundance
will
not
go
to
the
external
ones,
to
the
Klipot.
This
is
why
there
is
a
correction
on
the
Kli
of
Malchut
that
she
should
transfer
the
bounty
to
the
lower
ones,
and
this
correction
is
called,
“correction
of
lines.”
Now
we
will
explain
the
rest
of
the
words
of
The
Zohar,
which
we
asked
about
what
it
said.
It
writes,
“And
because
it
consists
of
several
sides
and
manners,
it
becomes
a
crown
and
is
placed
on
the
head
of
the
Righteous
One
who
lives
forever,
meaning
Yesod,
who
imparts
all
the
salvations
to
the
Nukva,
and
from
her
to
the
entire
public.”
We
asked,
“But
do
we
not
pray
to
Ein
Sof?”
Thus,
what
does
it
mean
that
the
prayer
of
many
becomes
a
crown
specifically
over
Yesod?
The
thing
is
that
the
order
of
the
imparting
of
the
bounty
that
comes
to
Malchut
is
called
Yesod.
This
means
that
all
of
the
first
nine
Sefirot
give
their
essence
to
Yesod,
and
he
is
called
“all.”
It
follows
that
we
always
speak
from
the
perspective
of
the
giver
and
the
receiver
of
the
bounty,
who
is
called
Malchut.
Thus,
since
the
Emanator
wishes
to
bestow
and
waits
for
the
lower
ones
to
give
the
proper
Kelim
for
reception
of
the
abundance,
when
the
prayers
go
up—when
the
prayers
are
arranged
in
such
a
way
that
is
fit
for
acceptance—they
are
called
“a
Kli
for
reception
of
the
abundance.”
It
follows
that
the
Kli
rose
to
the
giver,
and
since
the
general
giver
is
Yesod,
it
is
considered
that
the
prayer
rose
to
Yesod.
Accordingly,
this
follows
the
rule,
“The
act
below
awakens
the
act
above.”
It
means
that
upon
the
awakening
of
the
lower
ones,
who
wish
to
draw
near
to
the
Creator
and
be
rewarded
with
Dvekut
with
the
Creator,
they
ask
for
the
Creator’s
help.
It
is
as
our
sages
said,
“He
who
comes
to
be
purified
is
aided”
(Zohar,
Noah,
p
23,
and
in
the
Sulam
Commentary,
Item
63).
If
a
person
comes
to
purify,
he
is
aided
with
a
holy
soul
and
he
is
purified,
sanctified,
and
he
is
called
“holy.”
Thus
we
see
that
when
a
man
wishes
to
improve
his
actions,
he
causes
a
Zivug
above,
by
which
abundance
is
poured
below.
This
is
called
raising
MAN,
meaning
causing
a
deficiency
above.
But
we
should
understand
how
we
can
say
that
the
lower
ones
cause
a
deficiency
above.
And
we
should
also
know
the
meaning
of
“deficiency.”
It
is
known
that
a
Kli
is
called
“a
deficiency,”
meaning
that
if
there
is
a
deficiency,
there
is
room
to
place
the
filling
there
and
fill
the
deficiency.
There
are
no
delays
in
bestowing
on
the
part
of
the
Emanator,
for
His
wish
is
to
do
good.
The
reason
why
we
see
that
there
is
concealment
of
the
light
is
because
the
lower
ones
have
no
Kelim
to
receive
the
abundance.
Hence,
when
the
lower
one
awakens
to
purify
himself
but
lacks
the
strength,
he
asks
the
Creator
to
help
him.
Then
this
deficiency
rises,
so
now
the
upper
one
has
a
Kli
for
giving
him
abundance,
and
this
is
called
raising
MAN.
It
follows
that
when
the
prayer,
which
is
a
deficiency—what
the
lower
one
seeks
for
his
deficiency
to
be
satisfied—rises
to
the
giver,
and
the
giver
is
called
Yesod,
who
bestows
upon
the
assembly
of
Israel,
called
Malchut—it
becomes
a
crown
on
His
head.
This
is
so
because
a
crown
means
Keter
[crown],
indicating
to
the
King’s
crown,
meaning
the
importance
of
the
King.
This
means
that
when
there
is
disclosure
of
His
light,
everyone
recognizes
the
importance
of
the
Creator.
However,
during
the
concealment
of
the
face,
Divinity—the
place
where
the
King
appears—is
called
“exile”
and
“dust.”
This
is
so
because
no
taste
is
discerned
in
spirituality,
but
the
Torah
and
Mitzvot
seem
to
taste
like
dust
to
them.
And
all
this
is
because
the
lower
ones
do
not
have
the
Kelim
to
receive
the
abundance.
And
because
of
that,
His
glory
is
desecrated
among
the
nations,
meaning
that
before
a
person
is
rewarded
with
the
discernment
of
being
Jewish,
he
is
similar
to
the
nations,
as
it
is
known
that
each
person
is
a
small
world
and
consists
of
all
seventy
nations,
as
well
as
of
Israel.
But
then,
during
the
concealment,
when
the
upper
bounty
cannot
appear
to
the
lower
ones
because
they
do
not
have
the
proper
Kelim,
whatever
illumination
they
are
given
will
go
to
the
Klipot.
Because
of
that,
the
upper
abundance
had
to
be
hidden
from
them.
This
is
called,
“The
crown
has
fallen
from
our
head,”
meaning
that
the
importance
of
the
Creator
is
desecrated.
But
when
a
person
comes
to
purify,
when
he
wishes
for
the
Creator
to
bring
him
closer
and
give
him
the
vessel
of
bestowal
by
which
to
be
rewarded
with
Dvekut,
all
the
upper
bounty
that
will
be
revealed
will
be
in
order
to
bestow.
In
other
words,
he
wishes
to
be
given
strength
from
above
to
have
the
ability
to
always
be
in
Kedusha,
which
is
Dvekut.
Then
a
crown
is
made
of
his
prayer,
the
King’s
crown,
since
then
the
importance
of
the
King
is
recognized.
And
this
is
the
meaning
of
what
The
Zohar
says,
that
the
prayer
“Becomes
a
crown
and
is
placed
on
the
head
of
the
Righteous
One
who
lives
forever,
meaning
Yesod,
who
imparts
all
the
salvations
to
the
Nukva,
and
from
her
to
the
entire
public.”
This
is
so
because
through
the
prayer,
the
upper
abundance
is
given
to
the
lower
ones,
at
which
time
the
delight
and
pleasure
are
revealed.
This
is
called
“a
crown,”
the
King’s
crown,
the
importance
of
the
King.