because, even though all Neshomos are interrelated and ‘We are all as one’, nevertheless the general body of Neshomos is divided into six hundred thousand individual root Neshomos, and each root Neshomah sub divides again into six hundred thousand sparks.
Therefore, no two Neshomoh sparks have the same Avodah requirement, as in the Avodah of Reuven is serving HaShem through vision, whereas the Avodah of Shimon is through listening. The Avodah of Levi is the concept יעַם יִלָוֶּה אִישִי א לַ הַפַ - “My husband will be attached to me” as is explained in Torah Ohr in the
way in accordance with his own spiritual standing. As one: All Neshomos of Yisroel are truly one entity, as the Talmud states: (Yevomos 62A/Niddah 13B) (Moshiach) The son of Dovid, will not come until all the souls of the body have been finished. Highlighting that they all belong to one body. Or as the Alter Rebbe explains in Tanya how all Neshomos today come from the Neshomo of Odom HoRishon. Or in Tanya (chapter 32) the Alter Rebbe writes: They (Neshomohs) are actually all equal; and not only equal yet separate, but, furthermore, they all have one father - one source, and within their source they all comprise one entity. It is on account of this common root in the One G-d that all of Yisroel are called “brothers” - in the full sense of the word, and not only figuratively, in the sense of “relatives” or “similar in appearance” and the like only the bodies are distinct from each other.
Nevertheless: Even though all souls come from one entity and are therefore one entity there are differences, as the Alter Rebbe describes in Tanya how some Neshomos come from Odom’s head and others from his toes and all in between, so as much as all souls are the same there are varied differences, and this is because there are varied differences in each soul’s mission on this earth. Each soul has a different task and different place on this world to rectify. So, this is the word ‘Shiuroh’ from the word Sheorim that each one to his own appropriate mission.
Body of Neshomos: Which are in essence one entity.
Sparks: As the Alter Rebbe writes (Tanya Chapter 37) For the community of Yisroel, comprising six hundred thousand individual souls, is the general source of vitality for the world as a whole, since the world was created for the sake of these souls. Each specific one of them contains and to each is related the vitality of one six-hundred-thousandth-part of the entire world. This part of the world depends on his vital soul for its elevation to HaShem through the vital soul’s own elevation. This means that one elevates “his” portion of the world by his partaking of this world for the requirements of his body and vital soul in the service of HaShem. By using the objects of this world that one’s body and vital soul need for the sake of serving HaShem, one elevates his portion of the world. ... But surely there are more than six hundred thousand souls; besides, it is quite impossible for one person to use a six-hundred- thousandth of the entire world. These six hundred thousand individual souls, however, are “roots”; and, like a root from which grow numerous branches, each root-soul subdivides into six hundred thousand sparks, each spark being one Neshomoh. Similarly, with the Nefesh and Ruach, in each of the four Worlds of Atzilus, Beriah, Yetzirah and Asiyah. In each of these four Worlds are found all three soul-levels Nefesh, Ruach and Neshomoh. Each spark did not descend into this world to perfect itself but to perfect the body and vital soul.
Avodah Requirement: In Hayom Yom the Rebbe writes the Friediker Rebbes teachings and for the 3 rd of Elul writes: “Whoever has faith in individual Divine Providence knows that (Tehillim 37:23.)"Man's steps are established by HaShem," that this particular soul must purify and improve something specific in a particular place. For centuries, or even since the world's creation, that which needs purification or improvement waits for this particular soul to come and purify or improve it. The soul too, has been waiting - ever since it came into being - for its time to descend, so that it can discharge the tasks of purification and improvement assigned to it.”
Reuven: Named so by his mother Leah for its meaning that Hashem saw her affliction as the Possuk (Bereishis 29:32) testifies: וַּתַּהַּר לֵאָה וַּתֵלֶּד בֵן וַּתִקְרָא שְמוֹ רְ אוּבֵן כִי אָמְרָה כִי־רָאָה ה׳ בְעָנְיִי כִי עַּתָה יֶּאֱהָבַּנִי אִישִי “And Leah conceived and bore a son, and she named him Reuven, for she said, "Because Hashem has seen my affliction, for now my husband will love me”.
Serving Hashem Through Vision: To focus on reading the words out of a Siddur even when one knows them
