Concerning the Importance of Society

Found in the book “Kabbalah for the student
Baruch Shalom HaLevi Ashlag (The RABASH)

 

It is known that since man is always among people who have no connection to the work on the path of truth, but to the contrary, always resist those who walk on the path of truth, and since people’s thoughts mingle, the views of those who oppose the path of truth permeate those with some desire to walk on the path of truth.

Hence, there is no other counsel but to establish a separate society for themselves, to be their framework, meaning a separate community that does not mingle with other people whose views differ from that society. And they should constantly evoke in themselves the issue of the purpose of society, so they will not follow the majority, because following the majority is our nature.

If the society isolates itself from the rest of the people, if they have no connection with other people in regard to spiritual matters, and their contact with them is only on corporeal matters, they do not mingle with their views, since they have no connection in matters of religion.

But when a person is among religious people, and begins to converse and argue with them, he immediately mingles with their views. Their views penetrate his mind below the threshold of his consciousness to such an extent that he will not be able to discern that these are not his own views, but what he received from the people he connected with.

Therefore, in matters of work on the path of truth, one should isolate oneself from other people. This is because the path of truth requires constant strengthening, since it is against the view of the world. The view of the world is knowing and receiving, whereas the view of Torah is faith and bestowal. If one strays from that, he immediately forgets all the work of the path of truth and falls into a world of self-love. Only from a society in the form of “They helped every man his friend” does each person in the society receives the strength to fight against the view of the world.

Also, we find the following in the words of The Zohar (Pinechas, p 31, Item 91, and in the Sulam): “When a person dwells in a city inhabited by evil people, and he cannot keep the Mitzvot of the Torah, and does not succeed in the Torah, he relocates and uproots himself from there and plants himself in a place inhabited by good people, with Torah and with Mitzvot. This is because the Torah is called ‘Tree,’ as it is written, ‘She is a tree of life to them that lay hold upon her.’ And man is a tree, as it is written, ‘for is the tree of the field man.’ And the Mitzvot in the Torah are likened unto fruits. And what does it say? ‘Only the trees of which thou knows that they are not trees for food, them thou may destroy and cut down,’ destroy from this world and cut down from the next world.”

For this reason, he must uproot himself from the place where there are wicked, for he will not be able to succeed there in Torah and Mitzvot, and plant himself elsewhere, among righteous, and he will succeed in Torah and Mitzvot.

And man, whom The Zohar likens unto the tree of the field, like the tree of the field suffers from bad neighbors. In other words, we must always cut down the bad weeds around us that affect us, and we must also keep away from bad environments, from people who do not favor the path of truth. We need a careful watch so as to not be drawn to follow them.

This is called “isolation,” when one has thoughts of the “single authority,” called “bestowal,” and not “public authority,” which is self-love. This is called “two authorities”—the Creator’s authority and one’s own authority.

Now we can understand what our sages said (Sanhedrin, p 38), “Rav Yehuda said, ‘Rav said, ‘Adam ha Rishon was heretic,’ as it is written, ‘And the Lord God called unto the man, and said unto him: ‘Where art thou?’’ Where has thine heart gone?’”

In Rashi’s interpretation, “heretic” refers to a tendency for idol worshiping. And in the commentary, Etz Yosef (Joseph’s Tree), it is written, “When it writes, ‘Where, where has thine heart gone?’ it is heresy, as it is written, ‘that ye go not about after your own heart,’ this is heresy, when his heart leans towards the other side.”

But all this is very perplexing: How can it be said that Adam ha Rishon was inclined to idolatry? Or according to the Etz Yosef commentary, that he was in the form of “that ye go not about after your own heart,” is it heresy? According to what we learn about the work of God, that it is solely about the aim to bestow, if a person works in order to receive, this work is foreign to us, for we need to work only to bestow, and he took everything in order to receive.

This is the meaning of what he said, that he failed in “go not about after your own heart.” In other words, he could not take the eating from the Tree of Knowledge in order to bestow, but received the eating from the Tree of Knowledge in order to receive. This is called “heart,” meaning the heart wishes only to receive for self-gratification. And this was the sin of the Tree of Knowledge.

To understand this matter, see the introduction to the book Panim Masbirot. And from this we can understand the benefits of the society—it can introduce a different atmosphere—working only in order to bestow.

The First Degree When One Is Born

Found in the book “Kabbalah for the student
Baruch Shalom HaLevi Ashlag (The RABASH)

 

In The ZoharMishpatim (p 4, Item 11 in the Sulam commentary), it is written, “Come and see, when a person is born, he is given Nefesh from the side of the beast, the side of purity, from the side of those called ‘Holy Angels,’ meaning the world of Assiya. If he is rewarded further, he is given Ruach from the side of the ‘Holy Animals,’ meaning from the side of Yetzira. If further rewarded, he is given Neshama from the side of the Kisse (throne), meaning from the world of Beria. If rewarded further, he is given Nefesh, in the way of Atzilut. If rewarded further, he is given Ruach de Atzilut from the side of the middle pillar, and he is considered a son to the Creator, as it is written, ‘Ye are the children of the Lord your God.’ If further rewarded, he is given Neshama from the side of Aba ve Ima, which are Bina, about which it was said, ‘Let the whole soul praise the Lord,’ and with them, the name HaVaYaH is completed.”

Thus, the perfection of the soul is having NRN from BYA and NRN from Atzilut. This is the perfection that Adam ha Rishon had prior to the sin. Only after the sin did he decline from his degree and his soul was divided into 600,000 souls.

This is the reason why man’s spirituality is called Neshama (soul) even when one has only Nefesh de Nefesh, since there is a rule that when discussing anything, we always refer to its highest level. And since man’s highest level is the degree of Neshama, man’s spirituality is generally referred to as Neshama.

And although each person is born with the smallest degree, they said (Shaar HaGilgulim p 11b), “every person can be as Moses if he wishes to cleanse his actions. This is so because he can take another spirit, a higher one, with the height of Yetzira, as well as Neshama from the height of Beria.”

Now you can also understand our sages’ famous words: “The spirit of the righteous or their souls come and are impregnated in what is called Ibur (impregnation), to assist Him with work of God.”

It is also presented in the Sulam (Introduction of the Book of Zohar, p 93): “The thing is that the donkey driver is the assistance to the souls of the righteous, sent to them from Above in order to elevate them from one degree to the next. Had it not been for this assistance, which the Creator sends to the righteous, they would have been unable to exit their degree and rise Higher. Hence, the Creator sends each righteous a High soul from Above, each according to his merit and degree, which helps him on his way. This is called ‘the impregnation of the soul of a righteous,’ and it is called ‘disclosure of the soul of the righteous.’”

It follows that when it is said that there is no generation without the likes of Abraham, Isaac, and Jacob, it does not mean that they were born this way and do not have a choice in the matter. Rather, these are people who are trying to walk in the path of truth and make the necessary efforts. These people always receive help from Above through impregnation of the souls of the righteous, and they receive strength to climb the Higher degrees.

It turns out that everything that is given from Above is considered assistance, but not without any labor and choice. And the persistence of the world is through these righteous, who extend abundance from Above, and thus there is sustenance Above.

Which Degree Should One Achieve?

Found in the book “Kabbalah for the student
Baruch Shalom HaLevi Ashlag (The RABASH)

 

Question: What is the degree one should achieve, so he will not have to reincarnate?

It is written in the book Sha’ar Hagilgulim (Gate to Reincarnations) that “All the children of Israel must reincarnate until they are complete with all the NRNHY. However, most people do not have all five parts called NRNHY, only Nefesh, which is from Assiya.”

This means that each person must correct only one’s own part and the root of one’s own soul, and nothing more, and this completes what that person should correct.

The thing is that we must know that all the souls come from the soul of Adam Ha Rishon. After the sin of the Tree of Knowledge, Adam’s soul broke into 600,000 souls. This means that the single Light that Adam Ha Rishon had in the Garden of Eden, which the Holy Zohar calls, “Zihara Ilaa” (Upper Light), has dispersed into many pieces.

In the book, Panim Masbirot (p 56), Baal HaSulam writes, “After the good mixed with the bad (after the sin), a great structure of Klipot was established, with the power to cling to Kedusha (Holiness).” In order to beware of them, the Light of the seven days of Creation was divided into very small pieces, which are too small for the Klipot to suck from.

This can be compared to a king who wished to deliver a great sum of money to his son who lived across the sea. Alas, all the people in the king’s country were conniving thieves, and he could not find one loyal emissary. What did he do? He divided the money into pennies and sent them with a great number of emissaries. Thus, they found that the pleasure of theft was not worth dishonoring the kingship.

In this manner, over time and in many souls, through illumination of the days, it was possible to sort out all the holy sparks that were robbed by the Klipot, by the sin of the Tree of Knowledge.

“Many souls” refers to the division into Inner Lights, and many days is a division into many outer Lights. And the bits accumulate into the great amount of Light that Adam ha Rishon sinned in and then will bring the end of correction.

This leads to the conclusion that everyone is born with but a small piece of the soul ofAdam Ha Rishon. When one corrects that piece, he no longer needs to reincarnate. This is why one can only correct that which belongs to one’s own share.

It is written about it in the Ari’s The Tree of Life, “There is not a day like another day, a moment like another moment, or a person like another person. And the Helbona (part of the sacred incense) will correct what the Levona (another part of the sacred incense) will not. Each must correct one’s own part.”

However, we must know that every person has a choice, for one is not born righteous. Our sages said (Nida 16b), “Rabbi Hanina Bar Pappa said, ‘The angel appointed on conception is named Laila (Night). It takes a drop and places it before the Creator, and says, ‘Dear Lord, this drop, what shall become of it—a hero or a weakling, a sage or a fool, rich or poor?’ But it does not ask, ‘righteous or wicked.’’”

This means that one is not born righteous, for “it does not ask, ‘righteous or wicked.’” This is left to our choice, each according to his labor in Torah and Mitzvot. Accordingly, one is rewarded with cleansing one’s heart, with correcting what he must, according to the root of his soul, and then he is complete.

Which Keeping of Torah and Mitzvot Purifies the Heart

Found in the book “Kabbalah for the student
Baruch Shalom HaLevi Ashlag (The RABASH)

 

Question: Does keeping Torah and Mitzvot in order to receive reward purify the heart, too? Our sages said, “I have created the evil inclination, I have created the spice of Torah.” This means that it does purify the heart. But is it so when one aims specifically at not receiving reward, or does it also purify the heart if one works in order to receive reward?

Answer: In the “Introduction to the Book of Zohar” (Item 44), it is written, “When one begins to engage in Torah and Mitzvot, even without any intention, meaning without love and fear, as is appropriate when serving the King, even in Lo Lishma (not for Her Name), the point in one’s heart begins to grow and show its activity. This is so because Mitzvot do not require intention, and even actions without intention can purify one’s will to receive, but in its first degree, called ‘still.’ And to the extent that one purifies the still part of the will to receive, one gradually builds the 613 organs of the point in the heart, which is the still of Nefesh de Kedusha (holiness).” Thus, we see that observing Torah and Mitzvot, even Lo Lishma purifies the heart.

Question: Is the path of observing Torah and Mitzvot in order to not be rewarded meant only for a chosen few, or can anyone walk this path of observing everything in order to not be rewarded, by which they will be rewarded with Dvekut (adhesion) with the Creator?

Answer: Although the will to receive for oneself alone emerged and came to be at the Thought of Creation, being given a correction that the souls will correct it to being in order to bestow, meaning observing Torah and Mitzvot, will turn our will to receive to be in order to bestow. This is given to everyone, without exception, for everyone was given this remedy, and not necessarily a chosen few.

But since this is a matter of choice, some advance more quickly and others more slowly. But as it is written in the “Introduction to the Books of Zohar” (Items 13, 14), in the end, everyone will achieve their complete perfection, as it is written, “He that is banished be not an outcast from him.”

Still, when beginning to learn to observe Torah and Mitzvot, one begins in Lo Lishma. This is because man is created with a will to receive; hence, he does not understand anything that does not yield him self-benefit and he will never want to begin to observe Torah and Mitzvot.

It is as the Rambam wrote (Hilchot Teshuva, Chapter 10), “Sages said, ‘one should always engage in Torah, even Lo Lishma, because from Lo Lishma, one comes to Lishma.’ Hence, when teaching children and women and the populace, they are only taught to work out of fear and to receive reward. And when they gain knowledge and acquire wisdom, that secret is revealed to them bit by bit. They are accustomed to it calmly until they attain Him and serve Him with love.” Thus, we see from the Rambam’s words that everyone should achieve Lishma, but the difference is in the timing.

Question: If a person sees and feels that he is treading a path that leads to Lishma, should he try to influence others so others would tread the right path, too, or not?

Answer: This is a general question. It is like a religious person examining a secular person. If he knows that he can reform him, then he is must reform him, due to the Mitzva, “Thou shalt surely rebuke thy neighbor.” Similarly, in this case it can be said that you should tell your friend about the better way that one can go, provided your intention is only the Mitzva. But there are many times when a person rebukes another only for the purpose of dominating, and not in order to “rebuke thy neighbor.”

And we learn from the above that everyone’s desire that the other will tread the path of truth has created disputes between orthodox and secular, between Litaim [17] and Hassidim, and among the Hassidim themselves. This is because everyone thinks that he is in the right, and everyone is trying to persuade the other to tread the right path.

 

Notes

[17] A faction of orthodox Judaism that started with the Vilna Gaon (GRA) in Vilna, Lithuania

According to What Is Explained Concerning “Love Thy Friend”

Found in the book “Kabbalah for the student
Baruch Shalom HaLevi Ashlag (The RABASH)

 

According to what is explained concerning “Love thy friend as thyself,” all the details of the 612 Mitzvot are contained in this rule. It is as our sages say, “The rest is its commentary; go study.” This means that by keeping the 612 Mitzvot we will be rewarded with the rule, “Love thy friend,” and following, the love of God.

Thus, what does love of friends give us? It is written that by gathering a few friends together, since they each have but a small force of love of others, meaning they can carry out the love of others only in potential, when they implement it they remember that they have decided to relinquish self-love in favor of the love of others. But in fact, he sees that he cannot relinquish any pleasure of the will to receive in favor of another, not even a bit.

However, by assembling a few people who agree that they have to achieve love of others, when they annul themselves before one another, they are all intermingled. Thus, in each person there accumulates a great force, according to the size of the society. And then they can execute the love of others in actual fact.

Hence, what do the details of the 612 Mitzvot add to us, which we said are in order to keep the rule, since the rule is kept by love of friends? And we see that in reality there is love of friends among secular, too. They, too, gather in various circles in order to have love of friends. What then is the difference between religious and secular?

The verse says (Psalms 1), “nor sat in the seat of the scornful.” We must understand the prohibition on “seat of the scornful.” Is it due to slander or idle words? So the prohibition is not because of a “seat of scornful.” What then does the “seat of scornful” add to us?

The meaning is that when a few people come together for the purpose of love of friends, with the intention that each and every one will help his friend improve his corporeal state, each anticipates that by having more meetings they will profit from society and improve their corporeal state.

However, after all the meetings, everyone calculates and sees how much he has received from society for the self-love, what the will to receive has gained by that, since he invested time and effort to benefit society, so what has he gained by it? He could probably succeed more if he had been occupied with self-benefit, at least the part of his own efforts. But “I entered the society because I thought that through the society, I would be able to gain more than I could gain alone. But now I see that I have gained nothing.”

Then he regrets it and says, “I would be better off using my own little strength instead of giving my time to society. However, now that I have given my time to society, in order to gain more properties through help from the society, I finally realized that not only did I not gain anything from society, I even lost what I could have gained alone.”

When there is someone who wishes to say that love of friends should be engaged in for the purpose of bestowal, that everyone will work to benefit others, everyone laughs and mocks it. It seems to them like a kind of joke, and this is a seat of seculars. It is said about it, “but sin is a reproach to any people, and every grace that they do, they do for themselves.” Such a society detaches one from holiness. It casts one into the world of mockery, and this is the prohibition of the seat of the scornful.

Our sages said about such societies, “Disperse the wicked; better for them and better for the world.” In other words, it is better that they do not exist. However, it is the opposite with the righteous: “Assemble the righteous; better for them and better for the world.”

What is the meaning of “righteous”? It is those who want to keep the rule, “Love thy friend as thyself,” whose sole intention is to exit self-love and assume a different nature of love of others. And although it is a Mitzva that should be kept, and one can force oneself to keep it, love is nonetheless something that is given to the heart, and the heart disagrees with it by nature. What then can one do to make love of others touch the heart?

This is why we were given the 612 Mitzvot: they have the power to induce a sensation in the heart. However, since it is against nature, that sensation is too small to have the ability to keep love of friends de facto, even though he has a need for it. Hence, now he must seek advice regarding how to actually implement it.

The advice for one to be able to increase his strength in the rule, “Love thy friend,” is love of friends. If every one is nullified before his friend and mingles with him, they become one mass, where all the little parts that want the love of others unite in a collective force that consists of many parts. And when he has great strength, he can execute the love of others.

And then he can achieve the love of God. But the condition is that each will annul before the other. However, when he is separated from his friend, he cannot receive the share he should receive from his friend.

Thus, everyone should say that he is nothing compared to his friend. It is like writing numbers: If you first write “1” and then “0” it is ten times more. And when you write “00” it is a hundred times more. In other words, if his friend is number one, and the zero follows it, it is considered that he receives from his friend ten (10) times more. And if he says that he is double zero compared to his friend, he receives from his friend a hundred (100) times more.

However, if it is to the contrary, and he says that his friend is zero and he is one, then he is ten times less than his friend 0.1. And if he can say that he is one and he has two friends who are both zeros compared to him, then he is considered a hundred times less than them, meaning he is 0.01. Thus, his degree lessens according to the number of zeros he has from his friends.

Yet, even once he acquires that strength and can keep the love of others in actual fact, and feels his own gratification as bad for him, still, do not believe in yourself. There must be fear of falling into self-love in the middle of the work. In other words, should he be given a greater pleasure than he is used to receiving, although he can already work in order to bestow with small pleasures, and is willing to relinquish them, he lives in fear of great pleasures.

This is called “fear,” and this is the gate to receive the Light of faith, called “The inspiration of Divinity,” as it is written in The Sulam [15], “by the measure of fear is the measure of faith.”

Hence, we must remember that the matter of “Love thy friend as thyself” should be kept because it is a Mitzva, since the Creator commanded to engage in love of friends. And Rabbi Akiva only interprets this Mitzva that the Creator commanded. He intended to make this Mitzva into a rule by which all the Mitzvot would be kept because of the commandment of the Creator, and for self-gratification.

In other words, it is not that the Mitzvot should expand our will to receive, meaning that by keeping the Mitzvot we would be generously rewarded. Quite the contrary, by keeping the Mitzvot we will reach the reward of being able to annul our self-love and achieve the love of others, and subsequently the love of God.

Now we can understand what our sages said about the verse, “place them.” It comes from the word, “potion [16].” “If granted, it is a potion of life; if not granted, it is a potion of death.” Not granted means that one engages in Torah and Mitzvot to multiply self-love, so the body would acquire possessions in return for its work. If granted, one’s self-love is nullified and he aims to receive a reward that is the strength for love of others, by which he will reach the love of the Creator – that his only wish will be to give contentment to the Creator.

 

Notes

[15] Translator’s note: The Sulam (Ladder) commentary on The Book of Zohar.

[16] Translator’s note: In Hebrew the verb “to place” (Ve Samtem) is phonetically similar to the noun “potion” (Sam).

Love of Friends

Found in the book “Kabbalah for the student
Baruch Shalom HaLevi Ashlag (The RABASH)

 

“And a certain man found him, and behold, he was wandering in the field. And the man asked him, saying: ‘What seekest thou?’ And he said: ‘I seek my brethren. Tell me, I pray thee, where they are feeding the flock’” (Genesis, 37).

A man “wandering in the field” refers to a place from which the crop of the field to sustain the world should spring. And the works of the field are plowing, sowing, and reaping. It is said about that: “They that sow in tears shall reap in joy,” and this is called “a field which the Lord has blessed.”

Baal HaTurim explained that a person wandering in the field refers to one who strays from the path of reason, who does not know the real way, which leads to the place he should reach, as in “an ass wandering in the field.” And he comes to a state where he thinks that he will never achieve the goal he should achieve.

“And the man asked him, saying: ‘What seekest thou?’” meaning, “How can I help you?” “And he said: ‘I seek my brethren.’” By being together with my brothers, that is, by being in a group where there is love of friends, I will be able to mount the trail that leads to the house of God.

This trail is called “a path of bestowal,” and this way is against our nature. To be able to achieve it, there is no other way but love of friends, by which everyone can help his friend.

“And the man said: ‘They are departed hence.’” And Rashi interpreted that they had departed themselves from the brotherhood, meaning they do not want to bond with you. This, in the end, caused Israel’s exile in Egypt. And to be redeemed from Egypt, we must take it upon ourselves to enter a group that wants to be in love of friends, and by that we will be rewarded with exodus from Egypt and the reception of the Torah.

What Does “Love Thy Friend as Thyself” Give Us?

Found in the book “Kabbalah for the student
Baruch Shalom HaLevi Ashlag (The RABASH)

 

What does the law (Klal [14]), “love thy friend as thyself” give us? Through this law, we can come to love the Creator. If this is so, what does keeping the 612 Mitzvot give us?

First, we need to know what a law is. It is known that a collective (Klal) consists of many individuals. Without individuals, there cannot be a collective. For example, when we refer to an audience as “a sacred audience,” we are referring to a number of individuals who have gathered and formed a unit. Afterwards, a head is appointed to the audience, etc., and this is called a Minian (ten/quorum) or a “congregation.” At least ten people must be present, and then it is possible to say Kedusha (specific part of a Jewish prayer) at the service.

The Holy Zohar says about it: “Wherever there are ten, Divinity dwells.” This means that in a place where there are ten men, there is a place for the dwelling of Divinity.

It therefore follows that the law, “Love thy friend as thyself,” is built on 612 Mitzvot. In other words, if we keep the 612 Mitzvot, we will be able to achieve the law, “Love thy friend as thyself.” It turns out that the particular elements allow us to achieve the collective, and when we have the collective, we will be able to achieve the love of the Creator, as it is written, “My soul yearns for the Lord.”

However, one cannot keep all 612 Mitzvot alone. Take, for example, the redemption of the first-born. If one’s first-born is a girl, he cannot keep the Mitzva of redemption of the first-born. Also, women are exempted from observing time-dependent Mitzvot, such as Tzitzit and Tefillin. But because “all of Israel are responsible for one another,” through everyone, they are all kept. It is as though everyone keeps all the Mitzvot together. Hence, through the 612 Mitzvot, we can achieve the law, “Love thy friend as thyself.”

 

Notes

[14] Translator’s note: In Hebrew, the word Klal means both “law” and “collective.” The author alternates between the two meanings.

Purpose of Society 2

Found in the book “Kabbalah for the student
Baruch Shalom HaLevi Ashlag (The RABASH)

 

Since man is created with a Kli called “self-love,” where one does not see that an act will yield self-benefit, one has no motivation to make even a tiny movement. And without annulling self-love, it is impossible to achieve Dvekut (adhesion) with the Creator, meaning equivalence of form.

And since it is against our nature, 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, society must consist of individuals who unanimously agree that they must achieve it. Then, all the individuals become one great force that can fight against itself, since everyone is integrated 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 the friends can no longer unite with them.

Also, it is important to remain serious during the assembly so as not to lose the intention, as it is for this aim that they have gathered. And for walking humbly, which is a great thing, one should be accustomed to appear as though one is not serious. But in truth, a fire burns in their hearts.

Yet, to small people, during the assembly one should be wary of following words and deeds that do not yield the goal of the gathering – that thus they should achieve Dvekut with the Creator. And concerning Dvekut, see the essay, “Matan Torah.”

But when one is not with the friends, it is best to show nothing of the intent in one’s heart and appear to be like everyone else. This is the meaning of “walk humbly with the Lord your God.” While there are higher interpretations of that, the simple explanation is also a great thing.

Hence, it is good that there will be equality among the friends who unite, so one can be annulled before the other. And there should be careful watch in the society, disallowing frivolity among them, since frivolity ruins everything. But as we have said above, this should be an internal matter.

But while there is someone who is not from this society, no seriousness should be shown, but to equalize with the person who had just come in. In other words, avoid speaking of serious matters, but only of things that suit the one who had just entered, who is called “an uninvited guest.”

They Helped Every One His Friend

Found in the book “Kabbalah for the student
Baruch Shalom HaLevi Ashlag (The RABASH)

 

We must understand how one can help his friend. Is this where there are rich and poor, wise and fools, weak and strong? But when all are rich, smart, or strong, etc., how can one help another?

We see that there is one thing that is common to all—the mood. It is said, “A concern in one’s heart, let him speak of it with others.” This is because with regard to feeling high-spirited, neither wealth nor erudition can be of assistance.

Rather, it is one person who can help another by seeing that one’s friend is low. It is written, “One does not deliver oneself from imprisonment.” Rather, it is one’s friend who can lift his spirit.

This means that one’s friend raises him from his state into a state of liveliness. Then, one begins to reacquire strength and confidence of life and wealth, and he begins as though his goal is now near him.

It turns out that each and every one must be attentive and think how he can help his friend raise his spirit, because regarding the mood, anyone can find a needy place in one’s friend, which he can fill.

Concerning Love of Friends

Found in the book “Kabbalah for the student
Baruch Shalom HaLevi Ashlag (The RABASH)

 

1) The need for love of friends.

2) What is the reason I chose specifically these friends, and why have the friends chosen me?

3) Should each of the friends disclose his love for the society, or is it enough to feel love in one’s heart and practice love of friends in concealment, and thus not need to openly show what is in his heart?

It is known that being humble is a great thing. But we can also say the opposite – that one must disclose the love in his heart towards the friends, since by revealing it he evokes his friends’ hearts toward the friends so they, too, would feel that each of them is practicing love of friends. The benefit from that is that in this manner, one gains strength to practice love of friends more forcefully, since every person’s force of love is integrated in each other’s.

It turns out that where a person has one measure of strength to practice love of friends, if the group consists of ten members, then he is integrated with ten forces of the need, who understand that it is necessary to engage in love of friends. However, if each of them does not show the society that he is practicing love of friends, then one lacks the force of the group.

This is so because it is very hard to judge one’s friend to a scale of merit. Each one thinks that he is righteous and that only he engages in love of friends. In that state, one has very little strength to practice love of others. Thus, this work, specifically, should be public and not concealed.

But one must always remind oneself of the purpose of the society. Otherwise, the body tends to blur the goal, since the body always cares for its own benefit. We must remember that the society was established solely on the basis of achieving love of others, and that this would be the springboard for the love of God.

This is achieved specifically by saying that one needs a society so as to be able to give to one’s friend without any reward. In other words, he does not need a society so the society would give him assistance and gifts, which would make the body’s vessels of reception content. Such a society is built on self-love and prompts only the development of his vessels of reception, as now he sees an opportunity to gain more possessions through his friend’s assistance to obtain corporeal possessions.

Instead, we must remember that the society was established on the basis of love of others, so each member would receive from the group the love of others and hatred of himself. And seeing that his friend is straining to annul his self and to love others would cause everyone to be integrated in their friends’ intentions.

Thus, if the society is made of ten members, for example, each will have ten forces practicing self-annulment, hatred of self, and love of others. Otherwise, one remains with but a single force of love of others, since he does not see that the friends are practicing it, since the friends are practicing love of others in concealment. Moreover, the friends make him lose his strength in his desire to walk the path of loving others. In that state, he learns from their actions and falls into the dominion of self-love.

4) Should everyone know his friend’s needs, specifically for each friend, so he would know how he can satisfy them, or is it enough to practice love of friends in general?