The
Agenda
of
the
Assembly
-
2
Article
No.
17,
1986
In
Masechet
Berachot
(p
32),
our
sages
wrote,
“Rabbi
Shamlai
said,
‘One
should
always
praise
the
Creator,
and
then
pray.’
From
where
do
we
have
that?
From
Moses,
as
it
is
written,
‘And
I
pleaded.’”
Baal
HaSulam
interpreted
that
when
one
wishes
to
ask
for
a
favor
from
another,
he
must
know,
a)
if
he
has
what
he
asks
of
him,
because
if
he
doesn’t,
there
is
no
point
in
asking,
and
b)
that
he
has
a
kind
heart.
This
is
so
because
he
may
have
what
he
asks,
but
not
the
kind
of
heart
that
would
give.
Hence,
first
one
needs
to
praise
the
Creator,
meaning
believe
that
the
Creator
has
everything
that
one
is
asking
for,
and
that
the
Creator
is
merciful
and
grants
everyone
his
wish
for
the
best.
It
turns
out
that
when
the
friends
gather
in
one
place,
the
assembly
is
certainly
for
a
purpose,
since
when
one
allocates
part
of
his
time—which
he
would
use
for
his
own
needs,
relinquishing
his
engagements,
and
partaking
in
an
assembly—he
wishes
to
acquire
something.
Thus,
it
is
important
to
try
that
when
each
of
the
friends
goes
home,
he
should
see
what
he
came
to
the
assembly
with,
and
what
he
has
acquired
now
that
he
is
going
home.
Sometimes
during
the
assembly
of
friends,
everyone
feels
good
during
the
meeting.
At
that
time,
it
does
not
occur
to
them
to
contemplate
with
which
possession
they
will
go
home,
meaning
what
I
have
in
my
hand,
which
I
acquired
at
the
assembly
of
friends
and
did
not
have
before
I
came
to
the
society.
And
then
he
sees
that
he
has
nothing.
This
is
similar
to
what
is
written
(Deuteronomy
23:25),
“When
you
come
into
your
friend’s
vineyard,
you
may
eat
grapes
until
you
have
satiated
your
soul,
but
do
not
put
any
in
your
vessels.”
We
should
interpret
it
that
when
the
friends
gather,
this
is
called
“Your
friend’s
vineyard,”
when
you
sit
and
eat
and
drink
together,
talking
about
this
and
that,
and
the
body
enjoys
during
the
action.
This
is
similar
to,
“You
may
eat
grapes
until
you
have
satiated
your
soul.”
But
when
you
go
home
and
wish
to
see
what
you
have
in
your
Kelim
[vessels],
to
take
some
livelihood
home,
when
we
leave
the
gathering
and
wish
to
examine
what
we
have
in
our
Kelim
after
all
the
partying,
we
see
that,
“But
do
not
put
any
in
your
vessels.”
In
other
words,
there
is
nothing
in
the
Kelim
with
which
to
revive
the
soul
after
the
assembly.
However,
when
one
exerts,
he
should
make
certain
that
it
is
not
without
reward.
It
is
as
we
say
in
the
prayer,
“And
came
unto
Zion,”
“Lest
we
labor
in
vain.”
Rather,
when
one
goes
to
an
assembly,
he
should
acquire
nourishments
there
so
that
when
he
goes
home
he
will
be
able
to
see
if
he
has
something
to
put
in
the
Kelim.
Then
he
will
have
the
nourishments
to
feed
himself
until
the
next
meeting.
And
until
that
time,
he
will
have
from
what
has
been
prepared,
meaning
from
what
he
has
acquired
during
the
assembly
of
friends.
Therefore,
first
one
must
praise
the
importance
of
the
gathering,
and
then
see
what
to
acquire
from
that
activity.
It
is
as
our
sages
said,
“One
should
always
praise
the
Creator,
and
then
pray.”
In
other
words,
the
beginning
of
the
assembly,
meaning
the
beginning
of
the
discussions,
which
is
the
beginning
of
the
assembly,
should
be
about
praising
the
society.
Each
and
every
one
must
try
to
provide
reasons
and
explanations
for
their
merit
and
importance.
They
should
speak
of
nothing
but
the
praise
of
society.
Finally,
its
praise
should
be
disclosed
by
all
the
friends.
Then
they
should
say,
“Now
we
are
through
with
Stage
One
of
the
assembly
of
friends,
and
Stage
Two
begins.”
Then
each
will
state
his
mind
about
the
actions
we
can
take
so
that
each
and
every
one
will
be
able
to
acquire
the
love
of
friends,
what
each
person
can
do
to
acquire
love
in
his
heart
for
each
and
every
one
in
the
society.
And
once
Stage
Two
is
completed—suggestions
regarding
what
can
be
done
in
favor
of
society—begins
Stage
Three.
This
concerns
carrying
out
of
the
friends’
decisions
about
what
should
be
done.
And
regarding
the
praise
of
society,
in
Matan
Torah
(The
Giving
of
the
Torah),
p
137,
he
introduces
the
matter
of
love
of
friends,
that
by
bonding
with
the
friends
he
can
obtain
the
greatness
of
the
Creator.
The
whole
world
is
immersed
in
self-love,
and
he
wishes
to
go
by
the
path
of
bestowal.
But
this
is
against
the
common
view
because
this
is
the
nature
we
were
born
with
due
to
the
purpose
of
creation,
which
is,
as
was
said,
“His
will
to
do
good
to
His
creatures.”
And
all
our
power
to
resist
it,
to
act
to
the
contrary—that
not
only
do
we
not
want
to
receive
for
ourselves,
but
we
rather
want
to
give,
which
is
considered
that
all
our
actions
will
be
only
in
order
to
bestow
contentment
upon
our
Maker—is
because
it
is
within
the
nature
of
bestowal
that
when
one
gives
to
an
important
person
he
enjoys
it.
It
turns
out
that
without
pleasure,
one
cannot
do
anything
because
it
is
against
nature.
However,
we
can
replace
the
pleasure.
This
means
that
instead
of
receiving
pleasure
from
an
act
of
reception,
we
will
wish
to
receive
pleasure
from
an
act
of
bestowal.
This
is
called
“equivalence
of
form.”
We
should
say
that
as
the
Creator
enjoys
giving
to
the
creatures,
we
should
enjoy
giving
to
the
Creator.
Otherwise,
meaning
if
we
have
no
joy
or
pleasure
while
we
give
to
the
Creator,
we
are
blemishing
the
equivalence
of
form.
It
is
as
our
sages
said,
“There
was
no
joy
before
Him
as
on
the
day
when
heaven
and
earth
were
created.”
There
was
no
joy
before
the
Creator
since
the
day
the
world
was
created
like
the
joy
that
He
is
destined
to
rejoice
with
the
righteous
in
the
future
(The
Zohar,
1,
115).
Therefore,
if
we
have
no
joy
while
we
are
keeping
the
commandments
of
the
Creator,
then
if
one
aims
in
order
to
bestow,
it
is
not
considered
equivalence
of
form
because
one
can
only
be
glad
where
there
is
pleasure.
It
turns
out
that
if
he
has
no
delight
or
pleasure
in
giving
to
the
Creator,
it
is
still
not
regarded
as
equivalence
of
form,
that
he
has
room
to
receive
the
upper
abundance,
since
he
is
still
lacking
the
pleasure
that
the
Creator
has
while
giving
to
the
creatures.
It
therefore
follows
that
the
whole
basis
upon
which
we
can
receive
delight
and
pleasure,
and
which
is
permitted
for
us
to
enjoy—and
is
even
mandatory—is
to
enjoy
an
act
of
bestowal.
Thus,
there
is
one
point
we
should
work
on—appreciation
of
spirituality.
This
is
expressed
in
paying
attention
to
whom
I
turn,
with
whom
I
speak,
whose
commandments
I
am
keeping,
and
whose
laws
I
am
learning,
meaning
in
seeking
advice
concerning
how
to
appreciate
the
Giver
of
the
Torah.
And
before
one
obtains
some
illumination
from
above
by
himself,
he
should
seek
out
like-minded
people
who
are
also
seeking
to
enhance
the
importance
of
any
contact
with
the
Creator
in
whatever
way.
And
when
many
people
support
it,
everyone
can
receive
assistance
from
his
friend.
We
should
know
that
“Two
is
the
least
plural.”
This
means
that
if
two
friends
sit
together
and
contemplate
how
to
enhance
the
importance
of
the
Creator,
they
already
have
the
strength
to
receive
enhancement
of
the
greatness
of
the
Creator
in
the
form
of
awakening
from
below.
And
for
this
act,
the
awakening
from
above
follows,
and
they
begin
to
have
some
sensation
of
the
greatness
of
the
Creator.
According
to
what
is
written,
“In
the
multitude
of
people
is
the
King's
glory,”
it
follows
that
the
greater
the
number
of
the
collective,
the
more
effective
is
the
power
of
the
collective.
In
other
words,
they
produce
a
stronger
atmosphere
of
greatness
and
importance
of
the
Creator.
At
that
time,
each
person’s
body
feels
that
he
regards
anything
that
he
wishes
to
do
for
holiness—meaning
to
bestow
upon
the
Creator—as
a
great
fortune,
that
he
has
been
privileged
with
being
among
people
who
have
been
rewarded
with
serving
the
King.
At
that
time,
every
little
thing
he
does
fills
him
with
joy
and
pleasure
that
now
he
has
something
with
which
to
serve
the
King.
To
the
extent
that
the
society
regards
the
greatness
of
the
Creator
with
their
thoughts
during
the
assembly,
each
according
to
his
degree
originates
the
importance
of
the
Creator
in
him.
Thus,
he
can
walk
all
day
in
the
world
of
gladness
and
joy,
meaning
he
enjoys
every
little
thing
that
he
does
concerning
the
work
of
the
Creator.
This
is
so
because
if
he
remembers
that
he
should
contemplate
spirituality
for
even
a
minute,
he
immediately
says,
“I
am
already
grateful
and
praising
and
glorifying
the
Creator,”
since
he
believes
that
now
the
Creator
has
called
him
and
wishes
to
speak
with
him.
And
when
a
person
imagines
that
the
King
is
calling
him
and
tells
him
that
he
wants
to
play
with
him,
what
joy
would
he
experience
then,
and
what
high
spirits
would
he
have?
Certainly,
in
that
uplifted
state,
he
would
not
think
any
trifle
thoughts.
He
would
only
be
a
little
embarrassed
at
not
knowing
the
King’s
laws
and
manners—how
to
behave
when
the
King
speaks
to
him.
But
he
considers
what
he
does
know
how
to
do
for
the
King
as
a
great
fortune,
since
he
nonetheless
knows
some
rules
by
which
to
keep
the
King’s
commandments,
which
he
learned
at
school
when
he
was
young.
And
now
that
he
has
grown
and
wishes
to
serve
the
King,
he
will
certainly
miss
the
knowledge
of
the
King’s
laws.
It
turns
out
that
his
concern
is
that
he
does
not
know
what
gives
the
King
more
pleasure,
which
act
or
which
intention.
And
other
than
that,
he
lives
in
a
world
that
is
all
good.
While
gathering
for
the
assembly,
this
is
what
the
society
should
think,
and
to
speak
of
the
greatness
of
society,
as
it
is
written,
“One
should
always
praise
the
Creator,
and
then
pray.”
It
is
the
same
with
the
society.
When
we
wish
to
demand
something
of
the
society,
and
this
is
called
“praying,”
we
must
first
establish
the
merit
of
the
society,
and
then
“pray,”
meaning
demand
of
the
society
to
give
us
what
we
want
from
it.
Thus,
first
we
need
to
see
what
the
society
has,
which
possessions
they
have,
which
we
can
receive
from
them
by
bonding
with
them.
Perhaps
we
do
not
need
the
possession
that
the
society
has,
but
moreover,
we
run
as
far
away
from
it
as
possible.
Accordingly,
when
one
comes
to
the
assembly
of
friends,
he
should
always
see
whether
or
not
the
friends
have
the
goal
that
he
craves,
that
each
of
them
has
some
grip
on
that
goal.
And
he
thinks
that
by
everyone
bonding
together
for
one
goal,
each
will
have
his
own
share,
as
well
as
the
shares
of
the
whole
of
society.
It
follows
that
each
member
of
the
society
will
have
the
same
strength
as
the
whole
of
society
together.
Each
one
should
seriously
consider
the
purpose
of
the
gathering—that
it
should
bring
about
a
sensation,
following
the
assembly
of
friends,
that
each
one
has
something
in
his
hand
which
he
can
put
in
his
vessels,
and
that
he
is
not
in
the
form
of,
“But
do
not
put
any
in
your
vessels.”
Each
one
should
consider
that
if
he
does
not
sit
especially
attentive
during
the
assembly,
not
only
does
he
himself
lose,
but
he
also
corrupts
the
whole
of
society.
This
is
similar
to
what
is
written
in
the
Midrash
(Vayikra
Rabbah,
Chapter
4):
“Two
people
went
inside
a
boat.
One
of
them
began
to
drill
beneath
him
making
a
hole
in
the
boat.
His
friend
told
him,
‘Why
are
you
drilling?’
And
he
replied,
‘Why
should
you
care;
I
am
drilling
under
me,
not
under
you?’
So
he
replied,
‘You
fool!
Both
of
us
will
drown
together
with
the
boat!’”
And
after
they
speak
of
the
importance
and
necessity
of
the
society,
there
begins
the
order
of
correction—how
and
with
what
can
we
reinforce
the
society
to
become
one
bloc,
as
it
is
written,
“And
there
Israel
camped
before
the
mount”
(Exodus
19),
and
it
was
explained,
“as
one
man
and
one
heart.”
The
order
should
be
that
anyone
with
a
suggestion
that
can
improve
the
love
of
friends,
it
should
be
discussed,
but
it
must
be
accepted
by
all
the
friends,
so
there
is
no
issue
of
coercion
here.
Thus
far
we
discussed
the
connection
between
man
and
man,
which
is
to
bring
us
the
connection
between
man
and
God,
as
it
is
written
in
Matan
Torah
(The
Giving
of
the
Torah),
p
137.
It
follows
that
as
they
speak
of
the
importance
of
love
of
friends,
and
that
its
whole
importance
is
that
it
leads
us
to
the
love
of
the
Creator,
they
should
also
think
that
the
love
of
friends
should
bring
us
into
the
importance
of
the
love
of
the
Creator.