Rabash. The Importance of a Prayer of Many. 7 (1986) (14.02.2002) [2026-06-11] #lesson
The central revelation of this Kabbalistic lesson is that a 'prayer of many' is not merely a collective act, but a spiritual mechanism through which the entire human collective becomes a vessel for divine revelation. The speaker argues that when individuals unite in a shared intention to elevate the Creator's importance—not for personal gain, but for the collective's spiritual correction—their combined prayer creates a 'crown' on the head of the righteous, symbolizing the revelation of divine glory. This crown is not metaphorical; it is the physical manifestation of Malhut (the Shekhinah) being filled with light through the correction of the three lines—right, left, and middle—achieved when the collective prays as one. The lesson emphasizes that true spiritual work is not about performing mitzvot for reward, but about cultivating a state where the sole intention is to become like the Creator. This requires artificial, deliberate effort: surrounding oneself with environments that constantly reinforce the Creator's importance, even if one doesn't yet feel it. The path to this state is not through suffering alone, but through intentional, group-based 'brainwashing'—repetition, propaganda, and social pressure—that gradually shifts consciousness. The ultimate goal is not reward, but to reach a point where one's entire being is oriented toward the Creator's greatness, so that every action, every thought, becomes an expression of that single, all-encompassing purpose.
A 'prayer of many' is a spiritual mechanism where collective intention creates a crown on the righteous, symbolizing the revelation of divine glory through the correction of the three lines.
The true purpose of Torah and mitzvot is not reward, but to achieve the status of the Creator—becoming like Him through intentional, artificial cultivation of His importance.
Spiritual progress requires creating an artificial environment that constantly reinforces the Creator's importance, even if one doesn't yet feel it, through repetition, group influence, and social pressure.
The highest spiritual state is not receiving, but being able to say 'I am like Him'—not through effort, but through the complete internalization of the Creator's greatness.
The path to this state bypasses suffering and punishment; instead, it uses deliberate, group-based 'brainwashing' to accelerate spiritual correction.
…and 3 more takeaways available in PodZeus
The Origin of the Prayer of Many
The lesson opens with a reference to a prior session on the 14th of February, setting the stage for an exploration of the concept of a 'prayer of many' as a spiritual mechanism for divine revelation.
Jacob as the Model of the Prayer of Many
“Jacob consisted in all three lines. It is for this reason that the Creator desired his prayer, because it was totally complete, like a prayer of many.”
The Crown of the Righteous and the Role of Malhut
The lesson explains that a crown is placed on the head of the righteous not as a reward, but as a sign of the correction of Malhut, which receives and transmits salvation to the public.
The Collective as a Vessel for Divine Light
“The collective is called the Santa Divinity. And as the collective includes various discernments, Zohar says that the reason why the collective is accepted is that there is a plenitude in it.”
The Artificial Path to Spiritual Correction
“Pay people for the time to work on you. Pay! You will pay with effort or with money. Say, do not have propaganda in radio or TV. Do not have books that are in front of you.”
“So I tell you, pay people for the time to work on you. Pay! You will pay with effort or with money. Say, do not have propaganda in radio or TV. Do not have books that are in front of you.”
“Every time that they have more and more problems and coups, for me... I find that He is the important, the eternal, the Great. He does everything, thanks to God. And I feel good.”
“And the collective is called the Santa Divinity. And as the collective includes various discernment, Zohar says that the reason why the collective is accepted is that there is a plenitude in it.”
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