So it is with regard to one's neighbors. All Israel are related one to the other, for their souls are united and in each sould there is a portion of all the others. This is the reason why a multitude carrying out the divine commands cannot be comparted with the few who do so, for the multitude posseses combined strength. This is the reason, too, for the Rabbi's explanation that those are counted among the first ten in the Synagogue recieve reward equal to all who come later, even if the late-comers are a hundred in number. The number 'a hundred' is meant literally, for the souls of the first ten are united in each other so that there are ten times ten, each one of the ten including one hundred souls in his own soul. For this reason, too, all Israel are surety one for the other since each possesses literally a portion of all the others; and when one Israelite sins he wrongs not only his own soul but the portion which all the others possess in him. From which it follows that his neighbor is a surety for that portion.
And since all Israelites are related to each other it is only right that a
man desire his neighbor's well-being, that he eye benevolently the good
fortune of his neighbor and that his neighbor's honor be as dear to him
as his own; for he and his neighbor are one. This is why we are commanded
to love our neighbor as ourself. It is proper that
a man desire the well-being
of his neighbor and that he speak no evil of him nor desire that evil
befall him. Just as the Holy One, Blessed is He, desires neither our
disgrace nor our suffering because we are His relatives, so too, a man
should not desire to witness evil befalling his neighbor nor see his
neighbor suffer or disgraced. And these things should cause him the same
pain as if he were the victim. The same applies to his neighbor's good
with Thee is forgiveness. Ps. CXXX. 4
When the Lord shall have washed away.. Is. IV. 4
will sprinkle clean water. Ez. XXXVI. 25
have explained V. Midrash Shir. R. IX. 4
the people near to Him Ps. CXLVIII. 14 near to Him = kerobho,which can bear the meaning of 'related to Him,' a karobh = 'one near to,' generally means a near relative.
she'er This word means both "remnant" and "relationship."
In all their sorrows Is. LXIII. 9
written with an 'Aleph. There are marginal variants to many Scriptural verses. The version as read is known as the Keri ('reading') but the alternatre version is frequently left in the text and is known as the Kethibh ('the writing'). V. Gesenius' Hebrew Grammar, Oxford, 1910, p. 65f The Keri here is LO with the letter waw meaning 'He' ('in all their sorrows He was afflicted'). The kethibh is L'o (with the letter 'Aleph') - 'In all their sorrows He did not afflict them).' C., however (following Zohar 1, 120b), seeks to reconcile the Keri with the Kethibh by interpreting the word not as referring to 'that which is Not', ie, 'The Highest Wonder.' The meaning arrived at by the juxaposition of the Keri and Kethibh is that in all their sorrows, God is afflicated to the extent that Israel's sufferings penetrate to the Highest Wonder. The Kabbalists speak of Crown as the Highest Wonder because nothing is known of it. For the same reason it is spoken of as 'Ayin = 'that which is Nothing.' The doctrine of creatio ex nihilo, for instance, recieves in Kabbalisitic thought the interpretation that 'that which is' (yesh) = Wisdom, is created from 'that which is not' ('ayin) = Crown. 'It (Crown) is called 'Ayin because of its great refinement and attachment to its source so that nothing may be postulated of it. From this a second emanation emerges, Wisdom called Yesh, for it is the beginning of that which is revealed, the beginning of that which is' (Or Ne'erabh, VI. I).
the Two Faces = Wisdom and Understanding.
with the few who do so Siphra to Lev. XXVI 8
the Rabbi's explaination 'Rabbi Joshua b. Levi said: " A man should always rise early to go to synagogue so that he may have the merit of being counted in the first ten; since if even a hundred come after him he recieves the reward of them all." ... Say rather: He is given a reward equal to that of all of them' (Ber. 47b).
the first ten the qourum for congregational prayer is ten, v. article Minyan in J.E., Vol. VIII, pp. 603-604
surety one for the other Sheb. 39a
commanded to love our neighbor Lev. XIX. 18