World Kabbalah Convention in Georgia - All a One

8/09/2017

World kabbalah Convention in Georgia - “All A One”

Lesson 5: Ibur (Conception)

1. Rabash, Vol 3, Art. 179, Ibur - 1 (Conception)

The created being after the sin of Adam Harishon, are considered broken vessels and dead, meaning that their vessels are only for self reception because they are separated from the life of Life.
They only have a spark from the returning light that remained and came down to revive the vessels, by which they will be able to ascend and be resurrected from the dead. This spark is a spark of divinity which is the remains from the returning light, and one must raise it, meaning receive it in order to bestow which is called “raising” as in raising MAN. The behinat masach and aviut is formed and it receives a filling and the returning light fills the vessels in the measure that it clothes the lights. (Ohr Yashar, direct light)

2. Baal Hasulam, TES, Part 9, Item 82, Ohr Pnimi
The sages said concerning the meaning of Ibur (Nada 30), that there is a candle lit on its head, and it sees from the end of the world to its end, and he is taught the entire Torah.

3. Baal HaSulam, “One Commandment”

The focal point in the work of God is the first footing.

4. Rabash, Vol 1, Art. 31 (1986) The Matter of Suckling and Conception

The entrance into the work of the Creator is the state of Ibur (gestation), in which one annuls his essence and enters into the womb of his mother, as it is written: “Listen my son, to the instruction of your father, and do not forsake your mother’s teaching”. This comes from “you shall call Bina Mother.” Namely that one cancels self love, called Malchut, whose original state is called the will to receive in order to receive, and he enters the aspect of vessels of bestowal called Bina. One must believe that before he is born, meaning before the soul came down to the body, the soul was adhered to the Creator, and now he yearns to return and be adhered as he was prior to her descent, and this is called Ibur, namely that one completely cancels one’s essence.

5. Rabash, Vol 2, Article 38, What is, The Cup of Blessing Should Be Full, in the Work
Before suckling comes Ibur (gestation), meaning that the Upper one corrects him. It is when one is like an unborn in his mother’s womb, where the unborn annuls before his mother, having no opinion of his own, as the sages said, “The unborn within his mother eats what his mother eats” and has no existence of his own to ask any questions or do anything on his own, and this is called that he is mute and has no mouth to ask any questions.
When one can walk with his eyes shut, above reason and believe in the wisdom of the sages and advance to the end. This is called gestation because one has no mouth.

6. Rabash, Vol 2, Article 38, (1990) What is, The Cup of Blessing Should Be Full, in the Work
Ibur is “the state of Malchut, which is the smallest and most restricted, and is called Ibur, from the words transgression and judgments, as implied in the words “The Creator judged me for your sake.”
And the matter of transgression and judgment should be explained. Because one has to walk with his eyes shut, above reason, the body opposes it, and for that reason one must continuously overcome it, and this is called transgression, wrath and trouble, because it is hard work to always walk in a state of annulment before the Upper, and let the Upper do whatever He wills with him. And this is called Ibur, which is the smallest possible restriction.

7. Maor VaShemesh, Parashat Ekev
It is of paramount importance that each and every one will not think of himself as righteous or special in the holy society, but rather, his only concern should be not to cause damage to the holy society by his actions. And even if it is evident that he is an important person, nevertheless, he must scrutinize his actions and contemplate why he is considered important and then annul himself completely.

And it is known that the Shechinah dwells in each Ten, which is a complete degree, as is known, and in a complete degree there exist a head, arms, legs and heels, as we know from our holy exalted sages. It follows that when each one sees himself as “nothing” in the holy society, he is considered to be the heel in the society, while they are in the degree of Rosh (head) and Guf (body) and the upper limbs. And when each one thinks of himself this way, their actions open the gates of abundance and all goodness in the world. But the majority of the abundance is drawn by the one who considers himself to be a nothing and a heel.

8. Rabash, Letter 42

It is written, “And the people encamped, as one man with one heart.” This means that they all had one goal, which is to benefit the Creator …

We should understand how they could be as one man with one heart, since we know what our sages said, “As their faces are not similar to one another, their views are not similar to one another,” so how could they be as one man with one heart?

Answer: If we are saying that each one cares for himself, it is impossible to be as one man, since they are not similar to one another. However, if they all annul their selves and worry only about the benefit of the Creator, they have no individual views, since the individuals have all been canceled and have entered the single authority.

9. Rabash, Vol 1, Article 31, (1986) The Matter of Yenika and Ibur
When one is able to annul himself for a short duration, saying at that time that “now I want to nullify myself before holiness”, meaning not to think now of self love but rather to desire to bring contentment to the Creator, and he believes above reason that even though he does not yet feel anything, it is above reason that the Creator hears the prayer of every mouth, as to Him, the small and the great are equal and as He can help the greatest of the great, likewise He can help the smallest of the small, this is called the aspect of Ibur (gestation). Meaning that one moves from his own aspect to the aspect of the Creator’s domain. But it is temporary, meaning that he truly wants to nullify himself for all eternity, but he cannot believe that there will now be an eternal nullification, seeing as many times in the past he thought it would be so, only to later fall from his degree to the place of refuse. But one should not worry about “what shall we eat tomorrow”, meaning that he’s certain he will fall from his degree, because this is a lack of faith. Rather, we need to believe that the Lord’s salvation is as the blink of an eye. It follows that when one nullifies himself temporarily, but wants to remain annulled for eternity, one is considered to be in ‘gestation’.

10. Rabash, Vol 3, Art. 21, Sanctification of the Month

One must accept the burden of the kingdom of heaven at the lowest state, and say that even in this state, that there is nothing lower than that, namely when one is completely above reason, and he gets absolutely no support from his reason and feelings, upon which to build his foundation. Then one is found as if standing between heaven and earth, completely unsupported, because everything is above reason.
Then one says that the Creator sent him this state, in which he is found in total lowness, because that is how the Creator wants him to receive upon himself the yoke of the kingdom of heaven, in this state of lowliness. Then he takes it upon himself, because he believes above reason, that the state he is now in came to him from the Creator, namely that the Creator wants him to see the lowest state that one can possibly be in, in this world.
In any case one must say that he believes in the Creator in all circumstances, and this is called “unconditional surrender”.

11. Baal HaSulam, Letter No. 8

There is a sublime purpose for all that happens in this world, and it is called “the drop of unification.” When those dwellers of clay houses go through all those terrors, through all that totality, in His pride, which is removed from them, a vent opens in the walls of their hearts, which are tightly sealed by the nature of Creation itself, and they become fit for instilling that drop of unification in their hearts. Then they are inverted like an imprinted substance, and they will evidently see that it is to the contrary—that it was precisely in those dreadful terrors that they perceive the totality, which is removed by foreign pride. There, and only there is the Creator Himself clung, and there He can instill them with the drop of unification.