What
to
Look
for
in
the
Assembly
of
Friends
Article
No.
30,
1988
Our
sages
said
(Avot,
Chapter
1:6),
“Make
for
yourself
a
rav
[teacher],
buy
yourself
a
friend,
and
judge
every
person
to
the
side
of
merit.”
We
should
understand
the
attachment
of
“Judge
every
person
to
the
side
of
merit”
to
“Buy
yourself
a
friend.”
Also,
it
is
written
in
the
book
Matan
Torah
(The
Giving
of
the
Torah,
p
30),
that
the
Mitzva
[commandment/good
deed],
“Love
your
friend
as
yourself,”
is
in
order
to
achieve
the
love
of
the
Creator,
which
is
Dvekut
[adhesion]
with
Him.
He
writes,
“It
is
reasonable
to
think
that
the
part
of
the
Torah
that
deals
with
man’s
relationship
with
his
friend
is
better
capable
of
bringing
one
to
the
desired
goal.
This
is
because
the
work
in
Mitzvot
[plural
of
Mitzva]
between
man
and
God
is
fixed
and
specific,
and
is
not
demanding,
and
one
becomes
easily
accustomed
to
it,
and
everything
that
is
done
out
of
habit
is
no
longer
useful.
But
the
Mitzvot
between
man
and
man
are
changing
and
irregular,
and
demands
surround
him
wherever
he
turns.
Hence,
their
cure
is
much
more
certain
and
their
aim
is
closer.”
This
means
that
man
must
come
to
be
rewarded
with
equivalence
of
form,
meaning
that
all
his
thoughts
and
desires
will
be
only
for
the
benefit
of
the
Creator
and
not
for
his
own
benefit.
This
stems
from
the
correction
of
the
Tzimtzum
[restriction].
It
means
that
from
the
perspective
of
the
Creator,
He
created
the
worlds
with
the
intention
of
wanting
to
do
good
to
His
creations.
As
our
sages
explain,
the
Creator
said
to
the
ministering
angels
that
the
creation
of
the
world
is
like
a
king
who
has
abundance,
but
no
guests.
In
other
words,
He
has
pleasure
when
the
guests
dine
at
His
place,
but
to
avoid
shame,
there
was
a
correction
that
they
must
receive
delight
and
pleasure
with
the
aim
of
delighting
the
Creator.
But
the
first
degree
is
bestowing
in
order
to
bestow.
One
should
enjoy
while
bestowing,
just
as
the
Creator
enjoys.
It
is
as
our
sages
said
(The
Zohar,
VaYera,
Item
399),
“There
was
no
such
joy
before
the
Creator
since
the
day
the
world
was
created
as
the
joy
that
He
is
destined
to
rejoice
with
the
righteous
in
the
future.”
We
see
that
on
the
day
when
the
world
was
created,
there
was
great
joy
to
the
Creator.
In
other
words,
He
had
great
joy
in
wanting
to
bestow.
It
follows
that
if
a
person
performs
acts
of
bestowal
but
feels
no
joy,
there
is
no
equivalence
of
form
here.
Although
in
the
act
he
is
bestowing
and
engaging
in
love
of
others,
the
act
should
be
with
joy,
like
the
joy
that
the
Creator
has.
Thus,
the
equivalence
in
joy
is
missing
here.
Hence,
there
are
two
things
that
one
must
do:
1)
Even
though
the
body
does
not
wish
to
work
in
bestowal,
it
must
be
forced.
However,
there
is
a
rule
that
when
a
person
does
things
coercively,
he
cannot
be
happy,
since
he
would
be
happier
if
he
did
not
have
to
do
those
deeds.
Still,
man
must
work
coercively.
This
is
called
“coercing
and
subduing
the
evil
in
him.”
However,
the
joy
that
should
come
with
each
act
of
bestowal
is
missing
here.
When
it
comes
to
joy,
one
cannot
force
himself
to
be
happy
in
a
place
where
there
is
an
act
of
coercion.
Joy
is
a
result
of
a
person’s
enjoyment,
and
where
there
is
pleasure,
“coercion”
is
out
of
the
picture.
Hence,
no
joy
or
pleasure
comes
from
coercion.
2)
We
say
that
we
need
joy
for
the
work
of
the
Creator,
and
as
we
said,
joy
is
only
a
result
of
something
that
a
person
enjoys.
Thus,
since
man
can
only
perform
acts
of
coercion,
this
is
called
“an
action.”
An
act
is
something
to
which
the
mind
does
not
agree.
It
is
considered
that
when
one
begins
to
coerce
himself,
he
comes
into
a
state
of
“He
who
comes
to
purify.”
Thus,
what
else
is
missing?
Only
something
that
will
evoke
his
gladness.
We
should
interpret
about
that
that
this
is
given
to
him
from
above.
This
is
called
“He
is
aided.”
In
what
is
the
aid?
The
Zohar
says,
“In
a
holy
soul.”
When
one
is
rewarded
with
this,
he
has
joy.
It
follows
that
when
we
say
that
one
should
work
with
joy,
it
means
that
through
one’s
actions,
he
should
evoke
the
awakening
from
above,
for
only
by
help
from
above
can
he
enjoy
while
engaging
in
acts
of
bestowal.
Indeed,
there
is
a
question
here:
“Why
is
it
necessary
to
perform
acts
of
bestowal
with
joy?”
The
reason
is
simple:
There
is
no
equivalence
of
form
here
because
when
the
Creator
gives,
He
feels
joy.
But
if
when
man
gives
and
has
no
joy,
the
equivalence
of
form
is
absent.
However,
there
is
an
even
graver
issue
here
than
equivalence
of
form.
When
a
person
is
in
a
state
of
sadness,
when
he
sees
his
life
as
pointless
because
wherever
he
looks,
he
sees
only
black—in
corporeality
as
well
as
in
spirituality—it
is
like
a
person
who
wears
dark
glasses.
Wherever
he
looks,
he
sees
only
darkness.
In
that
state
a
person
is
considered
heretical
in
regard
to
the
Creator’s
guidance,
since
he
cannot
say
that
the
Creator
leads
His
world
as
The
Good
Who
Does
Good.
In
that
state,
he
is
considered
faithless.
Thus,
here
the
issue
is
no
longer
equivalence
of
form,
but
rather
faithlessness,
since
he
is
in
a
state
of
heresy.
It
follows
that
man
must
always
be
in
gladness
and
believe
above
reason
that
everything
that
the
Creator
does
is
done
only
in
benevolence.
But
we
should
also
believe
that
this
is
what
we
need—to
believe
above
reason.
By
our
reason,
it
seems
it
would
be
better
if
the
Creator
treated
us
with
open
guidance.
But
Baal
HaSulam
said
that
we
must
not
say
that
the
Creator
cannot
give
everything
into
the
vessels
of
reception,
called
“within
reason,”
meaning
that
the
corporeal
body,
too,
will
understand
that
the
Creator
treats
the
whole
world
only
with
benevolence.
Why
did
He
choose
specifically
the
Kelim
[vessels]
of
above
reason?
The
Creator
chose
those
Kelim
because
they
are
indeed
the
best,
for
by
them
we
achieve
the
real
wholeness,
and
then
the
verse,
“And
you
will
love
the
Lord
your
God
with
all
your
heart”
will
come
true.
Our
sages
said,
“With
both
your
inclinations—the
good
inclination
and
the
evil
inclination.”
At
that
time,
the
body,
too,
feels
the
delight
and
pleasure
that
the
Creator
gives
to
the
creatures
and
then
there
is
no
need
to
believe
above
reason.
It
follows
that
the
main
requirement
is
for
man
to
be
in
gladness
while
doing
the
work
of
bestowal,
when
he
does
not
see
what
self-reception—called
“within
reason”—would
receive
from
it,
since
otherwise
he
is
in
a
state
of
heresy.
It
follows
that
one
must
perform
the
holy
work
above
reason
because
these
are
the
Kelim
that
are
suitable
for
bringing
man
to
wholeness.
It
was
said
earlier
that
only
above
reason
can
he
take
pleasure
in
the
guidance
of
the
Creator,
which
is
in
the
form
of
benevolence.
And
this
is
called
“right.”
As
Baal
HaSulam
said,
one
must
try
to
walk
on
the
right
line,
called
“faith
above
reason,”
and
picture
that
he
has
already
been
rewarded
with
complete
faith
in
the
Creator,
that
his
organs
already
feel
that
the
Creator
leads
the
whole
world
in
benevolence.
Thus,
we
should
ask,
“Why
must
we
walk
on
the
left
line,
too,
if
the
right
line
is
the
most
important?
What
is
the
purpose
of
the
left
line?”
The
answer
is
that
it
is
to
know
our
state
within
reason—the
measure
of
our
faith,
how
much
Torah
we
have
acquired,
and
how
we
feel
the
Creator
during
prayer,
etc.
And
then
we
come
to
feel
that
we
are
in
utter
lowliness,
the
lowest
possible.
This
is
the
reason
why,
when
we
later
shift
to
the
right
line,
we
have
the
work
above
reason.
In
other
words,
as
the
left
line
shows
us
our
state
within
reason,
here
there
is
room
to
go
above
reason.
But
if
we
were
always
in
the
right
line,
it
would
not
be
regarded
as
right,
but
as
a
single
line.
In
other
words,
we
would
think
that
this
is
truly
where
we
are,
and
we
would
think
that
we
are
truly
within
reason,
in
the
perfect
Gadlut
[greatness/adulthood].
But
in
truth,
only
above
reason
are
we
in
wholeness;
hence,
when
we
have
the
two
lines,
we
can
say
that
there
is
the
matter
of
above
reason,
which
is
the
right
line.
It
follows
that
the
right
line
helps
the
left
line
because
once
he
pictures
himself
already
in
gladness,
enjoying
the
perfection
of
his
work,
when
he
shifts
to
the
left
line
he
sees
that
he
is
in
a
world
of
total
darkness.
That
is,
he
sees
and
feels
that
he
is
still
immersed
in
self-love
and
that
he
has
no
hope
of
exiting
self-love.
Then
there
is
room
for
prayer
from
the
bottom
of
the
heart.
The
state
of
the
right
was
when
he
imagined
being
in
a
state
that
he
pictured
for
himself
the
perfection
of
the
work.
In
other
words,
he
believed
above
reason
in
the
commandment
of
faith
in
the
teacher,
who
told
him
to
go
in
that
state,
although
his
reason
told
him,
“Why
do
you
compare
your
situation
to
that
of
a
person
who
has
already
been
rewarded
with
complete
faith
when
you
know
that
you
are
in
the
lowest
possible
baseness
that
can
ever
be?”
He
feels
that
he
is
in
a
state
of
lowliness
that
is
unbecoming
to
a
person
who
wants
to
ever
be
a
worker
of
the
Creator.
And
afterwards
he
moves
to
the
right
line,
and
the
left
gives
him
room
to
work
in
the
right
line.
However,
we
must
remember
that
anything
that
is
a
path
of
truth
is
hard
to
walk
on
without
effort.
Therefore,
after
those
two
lines
he
arrives
at
the
middle
line
called
“the
Creator
gives
him
the
soul.”
And
then
he
comes
into
complete
faith,
specifically
through
God’s
salvation.
But
by
nature,
man
cannot
achieve
this
by
himself.
With
all
the
above,
we
can
understand
the
matter
of
the
assembly
of
friends.
When
they
gather,
what
should
they
discuss?
First,
the
goal
must
be
clear
to
everyone—this
gathering
must
yield
the
result
of
love
of
friends,
that
each
of
the
friends
will
be
awakened
to
love
the
other,
which
is
called
“love
of
others.”
However,
this
is
only
a
result.
To
beget
this
lovely
offspring,
actions
must
be
taken
to
produce
the
love.
And
concerning
love,
there
are
two
forms:
1)
Natural
love,
for
which
one
does
not
have
to
exert.
He
should
only
be
careful
not
to
spoil
nature.
2)
One
that
comes
by
one
doing
good
things
to
another.
There
is
nature
in
that,
too,
since
one
who
gives
a
present
to
another
causes
him
to
love
him.
Hence,
when
a
group
of
people
gathers
and
wishes
to
work
together
on
love
of
friends,
they
must
all
help
one
another
as
much
as
they
can.
And
there
are
many
discernments
about
that,
since
not
everyone
is
the
same,
meaning
that
what
one
needs,
the
other
does
not.
However,
there
is
one
thing
in
which
all
are
equal:
Each
and
every
one
of
the
friends
needs
high
spirits.
That
is,
when
the
friends
are
not
in
a
good
mood,
they
are
not
all
the
same
in
their
needs.
Rather,
each
has
his
own
reason
for
being
unhappy.
Therefore,
each
one
must
contemplate
how
he
can
bring
about
a
good
mood
to
the
other.
Thus,
they
should
be
careful
and
avoid
discussing
things
that
can
bring
sadness
to
the
society,
for
by
that
one
causes
the
others
to
feel
bad.
And
then,
after
he
goes
home,
he
will
ask
himself,
“What
have
I
gained
by
going
to
the
society?
To
know
that
I
am
in
a
state
of
lowliness
and
that
I
should
regret
it?
It
is
as
though
I
went
to
the
society
so
they
would
bring
me
into
a
state
of
sadness.
In
that
case,
it
was
a
waste
of
time.
It
would
probably
be
better
if
I
did
not
go
to
them.”
Then
he
probably
says,
“The
next
time
I
have
to
go
to
the
society,
I’ll
make
up
excuses
to
avoid
them.”
It
therefore
follows
that
each
one
should
try
to
bring
into
the
society
a
spirit
of
life
and
hopefulness,
and
infuse
energy
into
the
society.
Thus,
each
of
the
friends
will
be
able
to
tell
himself,
“Now
I
am
starting
a
clean
slate
in
the
work.”
In
other
words,
before
he
came
to
the
society,
he
was
disappointed
with
the
progress
in
the
work
of
the
Creator,
but
now
the
society
has
filled
him
with
life
and
hopefulness.
Thus,
through
the
society,
he
obtained
the
confidence
and
strength
to
overcome
because
now
he
feels
that
he
can
achieve
wholeness.
And
all
his
thoughts—that
he
was
facing
a
high
mountain
that
could
not
be
conquered,
and
that
these
were
truly
formidable
obstructions—now
he
feels
that
they
are
nothing.
And
he
received
it
all
from
the
power
of
the
society
because
each
and
every
one
tried
to
instill
a
spirit
of
encouragement
and
the
presence
of
a
new
atmosphere
in
the
society.
But
what
can
one
do
when
he
feels
that
he
is
in
a
state
of
sadness—both
in
terms
of
the
corporeal
state
and
the
spiritual
state—and
the
time
when
he
must
go
to
the
society
has
come?
And
yet,
our
sages
said,
“A
worry
in
a
man’s
heart?
Let
him
speak
of
it
with
others.”
In
other
words,
he
should
tell
his
friends,
and
perhaps
they
can
offer
some
help.
But
if
this
is
so,
why
do
we
say
that
everyone
should
bring
high
spirits
into
the
society
when
one
has
none?
Moreover,
there
is
a
rule
that
“one
cannot
give
that
which
one
does
not
have.”
Thus,
what
should
he
do
to
give
something
to
the
society
that
will
give
high
spirits
to
the
society?
Indeed,
there
is
no
other
way
but
for
man
to
walk
on
the
right
line.
Thus,
before
he
goes
to
the
love
of
friends,
he
should
read
Baal
HaSulam’s
essay
(Shamati,
No.
40)
where
he
clarifies
what
is
the
right
line,
that
this
is
the
meaning
of
above
reason.
And
he
should
draw
strength
from
there
so
that
when
he
comes
to
the
society,
each
and
every
one
will
more
or
less
be
able
to
infuse
a
spirit
of
life,
and
by
that,
the
whole
of
society
will
feel
joy
and
strength,
and
confidence.
During
the
assembly,
it
is
forbidden
to
evoke
the
left
line.
Only
when
one
is
alone
is
he
permitted
to
use
the
left
line,
but
not
more
than
half
an
hour
a
day.
But
the
essence
of
man’s
work
is
to
go
specifically
by
the
right
line,
as
is
written
(Shamati,
No.
40).
But
two
people
together
must
not
speak
of
the
left,
for
only
thus
can
they
receive
assistance
from
the
society.
But
the
worst
is
when
a
person
comes
to
the
society
and
sees
that
the
whole
of
society
is
in
a
state
of
decline,
so
how
can
he
be
strengthened
by
them?
At
that
time,
he
must
judge
everyone
to
the
side
of
merit.
Now
we
can
understand
what
we
asked
about
the
proximity
of
“Buy
yourself
a
friend”
and
“Judge
every
person
to
the
side
of
merit.”
With
the
above
written,
we
can
understand
that
when
one
wishes
to
acquire
something
from
the
society,
he
should
judge
everyone
to
the
side
of
merit.
Then
he
can
acquire
from
the
friends
so
they
will
help
him
in
the
work,
since
he
has
someone
from
whom
to
receive.
But
when
he
sees
that
he
is
far
above
the
whole
of
society,
from
whom
will
he
receive?
Our
sages
came
and
said
about
this,
“Judge
every
person
to
the
side
of
merit.”
It
follows
that
the
main
reason
why
a
person
needs
to
buy
a
friend
and
work
in
love
of
others
is
that
thus
he
can
be
rewarded
with
the
love
of
the
Creator.
But
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.
It
is
as
we
see
in
nature
that
the
small
one
annuls
before
the
great
one,
and
this
has
nothing
to
do
with
spirituality.
Rather,
this
conduct
applies
even
among
secular
people.
In
other
words,
the
Creator
made
nature
this
way.
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.
And
in
the
matter
of
obtaining
greatness,
it
should
be
obtained
specifically
through
the
society.
It
is
as
it
is
written
in
the
book
Matan
Torah
(The
Giving
of
the
Torah,
p
141),
where
he
speaks
concerning
the
teacher
and
the
student.
It
is
the
same
with
regard
to
the
greatness
of
the
Creator.
He
writes,
“Obtaining
the
greatness
depends
entirely
on
the
environment,
and
a
single
person
cannot
do
a
thing
about
it
whatsoever.
Yet,
there
are
two
conditions
to
obtaining
the
greatness:
1)
Always
listen
and
assume
appreciation
of
the
environment
to
the
extent
that
they
exaggerate.
2)
The
environment
should
be
great,
as
it
is
written,
‘In
the
multitude
of
people
is
the
king's
glory.’
“To
receive
the
first
condition,
each
student
must
feel
that
he
is
the
smallest
among
all
the
friends.
In
that
state,
one
can
receive
the
appreciation
of
the
greatness
from
everyone,
since
the
great
cannot
receive
from
a
smaller
one,
much
less
be
impressed
by
his
words.
Rather,
only
the
small
is
impressed
by
the
appreciation
of
the
great.
“And
for
the
second
condition,
each
student
must
extol
the
virtues
of
each
friend
and
cherish
him
as
though
he
were
the
greatest
in
the
generation.
Then
the
environment
will
affect
him
as
a
sufficiently
great
environment,
since
quality
is
more
important
than
quantity.”
However,
what
should
a
friend
do
if
he
needs
help
from
his
friends?
We
have
said
above
that
it
is
forbidden
to
speak
of
bad
things
that
cause
sadness
at
the
assembly
of
friends.
The
answer
is
that
one
should
tell
a
close
friend,
and
that
friend
will
speak
to
the
society,
but
not
at
the
time
of
the
assembly
of
friends.
In
other
words,
he
can
speak
to
the
whole
of
society
together,
but
not
during
the
regular
assembly
of
friends.
Instead,
he
can
arrange
for
a
special
meeting
in
favor
of
the
friend
who
needs
assistance.
And
regarding
“Buy
yourself
a
friend,”
we
should
interpret
that
“Buy”
means
that
he
must
be
paid,
and
through
the
payment
he
buys
him.
What
does
he
pay
him?
We
can
say
that
payment
is
received
in
return
for
exertion.
In
other
words,
sometimes
a
person
wishes
to
buy,
for
example,
a
nice
closet,
which
is
worth
2,000
dollars.
He
tells
the
seller,
“Since
I
have
no
money
to
pay,
but
I
heard
that
you
are
looking
for
an
employee
for
two
weeks,
I
will
work
for
the
amount
that
I
have
to
pay
you
in
return
for
the
money
for
the
closet,”
and
the
seller
will
probably
agree.
Thus,
we
see
that
the
payment
can
be
by
exchange.
It
is
the
same
with
love
of
friends.
It
is
a
great
effort
when
one
should
judge
the
friends
to
the
side
of
merit,
and
not
everyone
is
ready
for
it.
Sometimes,
it
is
even
worse.
At
times,
a
person
sees
that
his
friend
is
disrespectful
toward
him.
Even
worse,
he
heard
a
slanderous
rumor,
meaning
he
heard
from
a
friend
that
that
friend,
who
is
called
so
and
so,
said
about
him
things
that
are
not
nice
for
friends
to
say
about
each
other.
Now
he
must
subdue
himself
and
judge
him
to
the
side
of
merit.
This,
indeed,
is
a
great
effort.
It
follows
that
through
the
exertion,
he
gives
the
payment,
which
is
even
more
important
than
a
payment
of
money.
However,
if
that
person
slanders
him,
where
will
his
friend
muster
the
strength
to
love
him?
He
knows
for
certain
that
he
hates
him,
or
he
would
not
slander
him,
so
what
is
the
point
in
subduing
himself
and
judging
him
to
the
side
of
merit?
The
answer
is
that
love
of
friends
that
is
built
on
the
basis
of
love
of
others,
by
which
they
can
achieve
the
love
of
the
Creator,
is
the
opposite
of
what
is
normally
considered
love
of
friends.
In
other
words,
love
of
others
does
not
mean
that
the
friends
will
love
me.
Rather,
it
is
I
who
must
love
the
friends.
For
this
reason,
it
makes
no
difference
if
the
friend
slanders
him
and
must
certainly
hate
him.
Instead,
a
person
who
wishes
to
acquire
love
of
friends
because
of
love
of
others,
that
person
needs
the
correction
of
loving
the
other.
Therefore,
when
a
person
makes
the
effort
and
judges
him
to
the
side
of
merit,
it
is
a
Segula
[remedy/power/virtue],
where
by
the
toil
that
a
person
makes,
which
is
called
“an
awakening
from
below,”
he
is
given
strength
from
above
to
be
able
to
love
all
the
friends
without
exception.
This
is
called
“Buy
yourself
a
friend,”
that
a
person
should
make
an
effort
to
obtain
love
of
others.
And
this
is
called
“labor,”
since
he
must
exert
above
reason.
Reasonably
thinking,
“How
is
it
possible
to
judge
another
person
to
the
side
of
merit
when
his
reason
shows
him
his
friend’s
true
face,
that
he
hates
him?”
What
can
he
tell
the
body
about
that?
Why
should
he
submit
himself
before
his
friend?
The
answer
is
that
he
wishes
to
achieve
Dvekut
[adhesion]
with
the
Creator,
called
“equivalence
of
form,”
meaning
not
to
think
of
his
own
benefit.
Thus,
why
is
subduing
a
difficult
thing?
The
reason
is
that
he
must
revoke
his
own
worth,
and
the
whole
of
the
life
that
he
wishes
to
live
will
be
only
with
the
consideration
of
his
ability
to
work
for
others’
benefit,
beginning
with
love
of
others,
between
man
and
man,
through
the
love
of
the
Creator.
Hence,
here
is
a
place
where
he
can
say
that
anything
he
does
is
without
any
self-interest,
since
by
reason,
the
friends
are
the
ones
who
should
love
him,
but
he
overcomes
his
reason,
goes
above
reason,
and
says,
“It
is
not
worth
living
for
myself.”
And
although
one
is
not
always
at
a
degree
where
he
is
able
to
say
so,
this
is
nonetheless
the
purpose
of
the
work.
Thus,
he
already
has
something
to
reply
to
the
body.
It
therefore
follows
that
before
each
friend
comes
to
the
assembly
of
friends,
he
must
contemplate
what
he
can
give
to
the
society
to
uplift
the
spirit
of
life
in
it.
In
that,
there
is
no
difference
between
one
who
is
unschooled
or
schooled,
since
the
thought
he
thinks,
though
he
may
not
know
anything,
he
must
pray
to
the
Creator
to
help
him
and
believe
that
the
Creator
hears
the
prayers.