18/08/2017

Perception of Reality,

176. 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 behinatmasach and aviut is formed and it receives a filling and the returning light fills the vessels in the measure that it clothes the lights. (OhrYashar, direct light)

16. Rabash, Vol 3, Art. 557, Concerning the Returning Light

In TES (page 39, item 3, and Inner Reflection item 20) it is written that the returning light that ascends from the Massach upward is called Hitkashrut (connection) because it grips and imprints the upper light on the Igul (circle) in such a way that in the place where the returning light does not cloth the upper light it is considered non existent with respect to the creature, because it cannot attain it without the clothing called returning light. Thus far his comment.
Thus we understand why not everyone feels Divinity although it is written “I fill the heaven and the earth” and “the whole earth is filled with His glory” and still, we do not feel anything.
And the reason is that where there is no clothing, which is called “returning light” the upper light is considered non existent with respect to the creature. And because the whole matter of the returning light is that one does not receive it except with the intention in order to bestow, hence as long as one has not exited the discernment of the will to receive for self, one does not have this returning light even though “the whole earth is filled with His glory”, and with respect to the lower it is considered non existent.
It follows that one cannot do anything in order to reach the goal except to focus his entire work on one point, which is to use all his free time to work only for the sake of heaven, and this is the meaning of “everything is in the hands of heaven except for the fear of heaven”, meaning that everything comes from the Creator.
And the meaning of “the upper lights are already prepared for man”, which is called “the cow wants to feed more than the calf wants to eat”, and all we need is the discernment of Kli. After the tzimtzum this kli (vessel) is called “Massach and OhrChozer” and this is what connects between the upper and the lower, namely that through it the lower is able to connect with the upper.
But when this connection is not present the lower cannot see the upper and the upper is considered non existent with respect to the lower. Hence to the extent that one begins to work for the sake of heaven, to that extent one receives the connection with the upper light, and according to the size of the connection so is the measure of one’s attainment.

177. 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.

178. Rabash, Vol 2, Article 38 (1990), What is, The Cup of Blessing Should Be Full, in the Work
Before suckling comes Ibur (gestation), meaning that the Upper 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 caled 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. Gestation 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 (Din) 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 to 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 (gestation), which is the smallest possible restriction.

179) Rabash, Vol 1, Art. 31 (1986) Concerning Yenika and Ibur

Ibur, (gestation) is when one gives up his will for a certain time, and says, for the time being I do not want to think about anything that benefits myself, and I also choose not to use my mind. And even though it is the most important part of me, meaning that I am incapable of doing anything that I don’t understand, namely, that I am able to do everything but first I have to know that it is beneficial to me. And in spite of this one says, now I am able for a certain period of time to accept upon myself not to use my mind, and instead, I will believe above reason in the faith of the sages, that there is someone who watches over and protects each and every one in the world by private providence.
But why should I believe it when I cannot feel that it is so? And as my mind also requires me, if I could feel the reality of the Creator I would certainly be able to serve the Creator and I would have the desire to do so. So why should it be concealed from me? And what does the Creator gain from concealing Himself from the created beings? But he dismisses even these thoughts and he excuses it by going above reason and saying, if the Creator knew that it would be better for creation to be without concealment, He would have certainly not made the concealment.

It follows that, with all the questions that come to his mind he says that he is going above reason, and he is now walking by faith alone, with his eyes shut.

180) Rabash, Vol 1, Article 31 (1986), The Matter of Yenika and Ibur
When one is able to cancel himself by a small amount of time, and when he says ‘now I want to cancel myself before Kedusha’, meaning not to think about self love, rather now he wants to give contentment to the Creator.
And he believes above reason even though he still does not feel anything, he is above reason, that the Creator hears every mouth and that small and great are equal before Him. In the same way that He can help the greatest of the greatest, in the same way He can help the smallest of the smallest, and this is called “the state of Ibur”. Meaning that one passes from his own authority to the authority of the Creator. However this is temporary, namely that he truly wants to cancel himself forever but he cannot believe that it will really be forever since there were already many times when he thought that it was so but afterward he fell from his degree and fell into a place of filth. However one should not be concerned with what he will eat tomorrow, meaning that it is certain that he will fall from his degree, since it is lack of faith. Rather one must believe that “the salvation of the Lord is in a blink of an eye”. It follows that because one annuls oneself for the time being and wants to remain in it permanently, one has the value of an Ibur (conception).

181. Rabash, Vol. 1, Art. 3 (1985) “The Meaning of Truth and Faith“

there are two discernments in the Ibur:

1. The shape of the Ibur, which is the degree of Katnut [smallness/infancy], which is its real shape. However, since it only has Katnut, it is regarded as a deficiency, and wherever there is a deficiency in holiness, there is a grip to the Klipot [shells/peels]. At that time the Klipot can cause miscarriage—that the spiritual fetus will fall out before its stage of Ibur has been completed. For this reason, there should be a detaining element, which is that it is given wholeness, meaning Gadlut [adulthood/greatness].

2. However, we should understand how the newborn can be given Gadlut while it is still unfit to receive even Katnut sufficiently, since it still does not have the Kelim [vessels] in which to receive them in order to bestow. To that there is an answer there: Our sages said, “An embryo in its mother’s womb eats what its mother eats.” He also said, “A fetus is its mother’s thigh.” This means that since a fetus is its mother’s thigh, the Ibur does not merit its own name. For this reason, the fetus eats what its mother eats. That is, the fetus receives everything that it receives in the mother’s Kelim. For this reason, although the fetus has no Kelim that are fit to receive Gadlut, but in the Kelim of the upper one, which is its mother, it can receive because it is completely annulled before the mother and has no authority of its own. This is called Ibur, when it is completely annulled before the Upper One.

Then, when it receives Gadlut, it is in wholeness. This is why there is no grip to the Klipot there, and this is why it is called the “detaining force.”

182) Rabash, Vol 2, Art. 26 (1990) What is “There is None Holy Beside the Creator because There is None Else Beside You” in the Work

The Zohar reasons; Why is it written “There is no Tzur (strong rock) as our God”, meaning “The Creator depicts an image within an image, namely, the image of the Ubar (embryo) within his mother”. What is “depict a form within a form” in the work? When a person sanctifies himself, meaning that he wants to do in order to bestow, Divinity does not come from the side of man, as if one helps the Creator in anything so that the Creator will bestow sanctity upon him, as it is written “he who comes to be purified is aided.” However the Creator does EVERYTHING, “He alone does and will do EVERYTHING” as it is written “ He depicts a form within a form.

and that means that the image of the mother is the foundation, and with this image one is born, and this is called “in the image of his mother”. And after that, when one starts his work and wants to walk in bestowal, he starts before the first degree of Kedusha.
And it is known that there are three aspects, called 1. Ibur, 2. Yenika, 3. Mochin.

The first time one enters intoKedusha starts from the state of Ubar (embryo), and this is the meaning of ‘the Creator formed the image of bestowal inside the previous image’, which is the mother, which is called ‘vessels of reception’. And in these vessels of reception one is born, and afterwards he advances to the state of Kedusha, which means that all his deeds are for the benefit of the Creator. And who gave him the vessels of bestowal, as we learn that Aviut of Keter is called Aviut of Shoresh and is called “Aviut of Ubar”. And the meaning of Shoresh (root), namely the Creator, whose will is to do good to His creatures. When one receives the first degree of Kedusha it means that he receives vessels of bestowal, namely that he is able to aim in order to bestow in the vessels of bestowal. And this is the meaning of “The Creator formed an image”, meaning the image of bestowal, since the Creator gives him the strength to bestow within the image of his mother, which is the previous state, before he adhered to Kedusha, and the previous state is called “mother” and the second state is called “Ibur”.

183) Rabash, Vol 2, Art. 26 (1990) What is “There is None Holy Beside the Creator because There is None Else Beside You” in the Work

The main thing is the state of Ibur… And it is a difficult work for us to become Ubar, meaning that the will to receive will take into it the new desire, called “the will to bestow”. And when one merits the state of Ubar, meaning that the will to bestow enters inside his will to receive, this is called “the Creator formed an image within an image”.

And we must understand the significance of the miracle of “He formed an image within an image”. And as we have already explained, this is a real innovation and a true miracle, because it goes against nature, and only the Creator can change nature; it is not in the hands of man. And this is the “New Thing”, that the Creator has formed the depiction of bestowal within the depiction of the mother, who is depiction of reception. And this is called “The Kedusha, which the Creator grants”.

And for this reason it is written, “There is none holy as the Creator”, because “there is none else beside You”, since there is no one in the world that may change one’s nature, to form something else inside the vessel one receives from nature, being the will to receive, and change it, so that afterwards he will have a new nature, which is called “the will to bestow”. And this is the entire innovation of “He formed a form within a form”

164. Rabash, Vol 2, Art. 4 (1989) What is Flood of Water, in the Work

The discernment of Bina, whose attribute is ChafetzChesed, does not need to receive anything, hence she is free, because only one who has to receive something is limited and depends on the opinion of others. But one who walks with his eyes shut does not need greatness or anything else, and this is called freedom.
One should know that to attain the aspect of Bina takes a lot of work until one attains this discernment. Meaning that one should be content with little, in his feelings and in his mind, and one should be happy with his lot and with whatever he has. Such a person is able to be in wholeness always because he is happy with his lot.

But what can one do when he sees that he is unable to overcome the will to receive? One should then pray to the Creator to help him to be able to do the work with his eyes shut, and that he will not need anything, rather that he will be able to do everything for the sake of heaven. And even though the body objects to it, namely one does not give advice to the Creator how to help him. Rather one must cancel oneself and annul to the Creator without any conditions, and because he is unable to overcome his body he asks for help from the Creator to help him overcome the war of the inclination, since he understands his lowliness.
Therefore he asks the creator to have mercy on him, because he is worse than the others, who are able to work for the creator… and he is ashamed of himself seeing how low he is, and that’s why he asks that Hashem will have mercy on him and deliver him from the control of the evil inclination and not because he is more important than other people. Therefore one asks for help because he is worse than other people because his will to receive is greater, and he works on it with greater effort.

But he does not ask to receive more knowledge and understanding of the greatness of the creator, and thus he will have the ability to exit the evil inclination.

And although it may be true, yet he does not want to tell the creator that he would like to present some conditions to the creator, and only then he will annul himself to him, but he agrees to remain in smallness of mind and smallness of feeling, not less than he has now. But since he does not have power to overcome, he asks Hashem to give him power to overcome, and not more knowledge, understanding and feeling.

Since all the advice one gives to the Holy One, blessed be He, appear as though he is placing conditions to Hashem, like some smart and important person, and this is Hutzpa (audacity) for a person to place conditions to the creator, saying if, for instance, you will give me flavor in the work then I will be able to work for you, otherwise I won’t be able to.

However, one should say, I want to annul and surrender unconditionally, only give me the power so that I will truly be able to come out of self love, and love the Lord “With his Whole Heart.”