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9.01 Baal HaSulam,

Baal HaSulam, Shamati, Article No. 19, “What Is ‘The Creator Hates the Bodies,’ in the Work?”

The importance of the work is precisely when one comes to a state of zero, when one sees that he annuls his whole existence and being, for then the will to receive has no power. Only then does one enter the Kedusha.

9.02 Baal HaSulam,

“One Commandment”

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

9.03 Baal HaSulam,

The Study of the Ten Sefirot, Part 9, “Inner Observation,” Item 82

Our sages said concerning the conception (Nidah 30), that a candle is lit up on its head and it sees from the end of the world to its end, and it is taught the whole Torah in its entirety.

9.04 RABASH, Article No. 38 (1990),

“What Is, ‘A Cup of Blessing Must Be Full,’ in the Work?”

We should discern between speech and mute in the work. Speech means revealing, when a person already has Yenika in spirituality, and he feels that he is suckling from Kedusha, for nursing on milk indicates Hassadim, for the quality of Hesed [mercy] is bestowal, when a person is rewarded with vessels of bestowal and all his actions are for the sake of the Creator and he has no concerns for his own benefit. This is regarded as the quality of Hesed.

However, before the Yenika there is Ibur, meaning that the upper one corrects him. This can be when a person is like an embryo in its mother’s womb, where the embryo annuls before the mother and has no view of its own, but as our sages said, “An embryo is its mother’s thigh, eats what its mother eats,” and has no authority of its own to ask any questions. Rather, it does not merit a name. This is called “mute,” when he has no mouth to ask questions.

This is so when a person can go with his eyes shut, above reason, and believe in the sages and go all the way. This is called Ibur, when he has no mouth.

 9.05 RABASH,

Article No. 799, “The Birth of the Moon”

The moon is called Malchut. It is called “the renewal of the moon” because we must accept the burden of the kingdom of heaven each day anew. Yesterday’s acceptance is not enough, since each time, says the ARI, we must raise the sparks that fell to BYA and raise them to Kedusha [holiness]. It follows that when a person accepts a new burden each time, it is considered that each time, he takes a part of the separation and admits it into the unity of Kedusha.

This is the meaning of Malchut returning to being a dot each day, and in The Zohar a dot is called “a black dot in which there is no white.” That is, it does not shine, since “white” means that it illuminates. This means that it must be renewed each time.

However, we must know that it is not the same quality as it was before. Rather, it is as it is written, there is no renewal of light that does not extend from Ein Sof [infinity/no end].

This is called “Ibur [impregnation] of the month.” Ibur comes from the words “anger and rage.” That is, a person must overcome while the kingdom of heaven is as a dot in him, meaning that the kingdom of heaven does not illuminate for him so he will be in gladness, as it is written, “Serve the Lord with gladness,” but it is rather in sadness in him.

This is the meaning of Ibur. This is similar to an impregnation in corporeality, that the impreg- nation begins, and then, if the proper conditions are given, an offspring will emerge.

It follows that when one begins the work and sees how far he is from the Creator, and it hurts him, this is regarded as being rewarded with Katnut [smallness/infancy], meaning that he feels his own Katnut. This is called “a lack of a Kli [vessel],” and to that extent he can later obtain the light, called Gadlut [greatness/adulthood], according to the measure of the Kli.

A dot is called “Shechina [Divinity] in the dust,” and rising is called “the sanctification of the month.” That is, that which was in a state of “dust,” he admitted this discernment into Kedusha. This is called “raising the Shechina from the dust.”

9.06 RABASH, Article No. 31,

“Concerning Yenika [Suckling] and Ibur [Impregnation]”

The beginning of the entrance into the work of the Creator is regarded as Ibur [impregnation], when he cancels his self and becomes impregnated in the mother’s womb, as it is written, “Hear, my son, your father’s instruction, and do not forsake your mother’s teaching.” This comes from the verse, “For if you call the mother, ‘understanding [Bina],’” meaning that he cancels self-love, called Malchut, whose orig- inal essence is called “will to receive in order to receive,” and enters the vessels of bestowal, called Bina. One should believe that before he was born, meaning before the soul descended into the body, the soul was adhered to Him, and now he longs to adhere to Him as prior to her descent. This is called Ibur, when he completely annuls his self.

9.07 RABASH, Article No. 31 (1986),

“Concerning Yenika [Suckling] and Ibur [Impregnation]”

Ibur [impregnation/conception] means that a person temporarily Maavir [shifts/removes] his selfness and says, “Now I do not want to think of my own benefit whatsoever, and I also do not want to use my intellect, although to me it is the most important thing. That is, since I cannot do something that I do not understand—meaning I can do anything but I must understand the benefit of it—he still says, “Now I can temporarily say that I am taking upon myself at this time that I determine not to use my intellect. Rather, I believe above reason, believe in faith in the sages, believing that there is an overseer who is watching each and every one in the world in Private Providence.”

But why should I believe it and I cannot feel that this is so? It makes sense that if I could feel the existence of the Creator I could certainly work for Him and would desire to serve Him. Why then is this concealment? What does the Creator gain by hiding Himself from the creatures? Also, he does not provide any answer to this, but rather answers that with this question, too, he goes above reason and says that if the Creator knew that not making the concealment would be better for the creatures, He would not create concealment.

It turns out that to all the questions that come up in his mind he says that he is going above reason, and that now he is going with eyes shut and only with faith.

9.08 RABASH,

Article No. 26 (1990), “What Is, ‘There Is None as Holy as the Lord, for There Is None Besides You,’ in the Work?”

The main thing that is hard for us is to enter the Ubar, meaning that the will to receive will receive within it a different desire called “desire to bestow.” When a person is rewarded with the state of Ubar, meaning that within the desire to receive enters a desire to bestow, this is considered that the Creator forms a form within a form.

We should understand this wonder of forming a form within a form. According to what we interpreted, this is a great novelty, a real miracle, since it is against nature, for only the Creator can change nature, and it is out of man’s hands. This is the novelty, that the Creator forms the form of bestowal within the form of the mother, which is the form of reception. This is called the Kedusha that the Creator gives.

It is said, “There is none as holy as the Lord, for there is none besides You,” as there is no one in the world who can change nature and make within the Kli [vessel] that comes to a person by nature, the desire to receive, that it will later have a different nature, called “desire to bestow.”

9.09 RABASH,

Article No. 22 (1986), “If a Woman Inseminates”

Wanting to exit self-love and begin the work of bestowal is similar to leaving all the states in which he lived, dropping everything off, and entering an area where he has never been. For this reason, he must go through conception and months of pregnancy until he has the ability to acquire new qualities, which are foreign to the spirit he has received since birth.

9.10 RABASH, Article No. 38 (1990),

“What Is, ‘A Cup of Blessing Must Be Full,’ in the Work?”

When a person can go with his eyes shut, above reason, and believe in the sages and go all the way. This is called Ibur, when he has no mouth. Ibur means as it is written (The Study of the Ten Sefirot, Part 8, Item 17), “The level of Malchut, which is the most restricted Katnut [smallness/infancy] possible, is called Ibur. It comes from the words Evra [anger] and Dinin [Aramaic: judgments], as it is written, ‘And the Lord was impregnated in me for your sake.’”

We should interpret the meaning of “anger and judgments.” When a person must go with this eyes shut, above reason, the body resists this work. Hence, the fact that a person always has to over- come, this is called “anger, wrath, and trouble,” since it is hard work to always overcome and annul before the upper one, for the upper one to do with him what the upper one wants. This is called Ibur, which is the most restricted Katnut possible.

9.11 RABASH,

Article No. 26 (1990), “What Is, ‘There Is None as Holy as the Lord, for There Is None Besides You,’ in the Work?”

We should interpret Ubar from the word Over [passing], which is the first state, when he passes from using the vessels of reception into the degree of Kedusha, where he uses only Kelim [vessels] that can aim to bestow. Otherwise, the Kelim are not used.

It follows that Ibur is the most important. As in corporeality, when a woman conceives, she is certain to also deliver. Thus, all the concern is for the woman to conceive. Afterward, the woman will usually deliver, too.

9.12 RABASH,

Article No. 31 (1986), “Concerning Yenika and Ibur

There are two forces in the Ibur [impregnation/conception]: 1) A depicting force, where the depic- tion of the fetus is Katnut [infancy/smallness], for in order to obtain Katnut there is an order, since Katnut is preparation for Gadlut [adulthood/greatness], and without Katnut in the degree there is no Gadlut. And as long as he is in Katnut he is still incomplete, and wherever there is a deficiency in Kedusha there is a grip to the Sitra Achra, who might spoil the Ibur so it cannot be completed. By this he is aborted, meaning that he is born before the state of Ibur has been completed.

It is so because there are twenty-five Partzufim [plural of Partzuf ] in the Ibur, meaning NRNHY, and in each of them there is also NRNHY. Therefore, there must be a detaining force, meaning that even in Katnut there should be wholeness there. He receives this through his mother, although the fetus in itself has no Kelim [vessels] in which to receive Gadlut in order to bestow. Still, by annulling before the mother it can receive Gadlut from the Kelim of its mother. This is regarded as “An embryo is its mother’s thigh; it eats what its mother eats.”

That is, since it has no choice of its own but rather eats what its mother eats, meaning that what its mother knows is permitted to eat, it eats, as well, it means that he has shifted the choice of what is good and what is bad from himself. Rather, it is all attributed to the mother. This is called “its mother’s thigh,” meaning that he himself does not merit a name.

9.13 RABASH, Article No. 31 (1986),

“Concerning Yenika [Suckling] and Ibur [Impregnation]”

The importance of the work by appreciating a small service in spirituality. By this we are later rewarded with enhancing the importance to a point where one can say that he has no way to appre- ciate the importance of serving the King. This is called Ibur.

 9.14 RABASH, Article No. 31 (1986),

“Concerning Yenika [Suckling] and Ibur [Impregnation]”

During the Ibur, when his force of depiction is only Katnut, when he can barely observe Torah and Mitzvot with any intention, he must believe that it is very important.

9.15 RABASH,

Article No. 18 (1991), “What It Means that We Should Raise the Right Hand over the Left Hand, in the Work”

To have progress in the work, requires that one walks on two lines, which are called “right and left.” We need the right because it is forbidden to reveal any deficiency, since where there is a deficiency in Kedusha, there is a grip to the Sitra Achra [other side], as the ARI says, “In Ibur [impregnation], we need the depicting force and the detaining force.” Ibur means that this is the beginning of man’s entrance into Kedusha. The depicting force shows the truth, meaning a depiction of the work, meaning if he has a good depiction about the situation he is in and the work shines for him, meaning what form he has when he looks at his work, whether he is in wholeness or not, whether he is working in order to bestow or does he want to nonetheless work in order to bestow.

The detaining force is considered that when the depicting force shows him the truth, that during Ibur, called “beginning of the work,” he certainly sees deficiencies and there can be a grip to the Sitra Achra [other side]. Therefore, there must be a detaining force so the fetus is not aborted, meaning falls into the Sitra Achra. In order to prevent a miscarriage although there is a lack, as the depicting force indicates what is the form of this work, the detaining force is called “right” because he shifts to wholeness. That is, he believes in the sages who said that a person should be happy with his share, meaning whatever grip he has on Torah and Mitzvot he regards it as a great privilege, since he sees that there are people to whom the Creator did not give even the thought or desire for the little bit of grip that I have. This is called the “detaining force,” so he will not fall off from the work and will also be born later, meaning that from this work of keeping himself in Ibur at the beginning of the work, he will have two lines, right and left, and he will be rewarded with birth and with being in Yenika [Suckling] of Kedusha. Thus, through the depicting force and the detaining force, a complete newborn will emerge in Kedusha.

9.16 RABASH,

Article No. 26 (1990), “What Is, ‘There Is None as Holy as the Lord, for There Is None Besides You,’ in the Work?”

The first beginning, when a person enters the Kedusha, is the Ubar. This is the meaning of the Creator forming a form of bestowal within the previous form, which is the mother, who is called “vessels of reception.” In the vessels of reception, the man is born. Afterward, the man shifts to Kedusha, which is that all his actions are for the sake of the Creator.

Thus, who gave him the vessels of bestowal? It is as we learn, that Aviut [thickness] de Keter is called Aviut de Shoresh, and is called Aviut of the Ubar. The Shoresh [root] is the Creator, whose desire is to do good to His creations. When a person receives the first quality of Kedusha, he receives vessels of bestowal, meaning he can aim to bestow in vessels of bestowal.

This is called that the Creator “forms a form,” meaning the form of bestowal, which is that He gives him the power to be able to bestow within the form of his mother, who is the previous state, before he came to connect with the Kedusha. The previous state is called “mother,” and the next state is called Ibur.

9.17 RABASH,

Article No. 837, “Ibur [Conception] – 2”

Ibur Aleph [first conception] is done by the upper one, like a person who receives an awakening from above. Ibur Bet [second conception] means that the lower one must work by himself by the power of the awakening he had received. In other words, he must add, through the awakening he had received from the upper one, and work by his labor. Otherwise, he loses everything and returns to being a black dot, meaning that his spirituality is regarded as darkness that does not shine.

 9.18 RABASH,

Article No. 3 (1985), “The Meaning of Truth and Faith”

In spirituality, 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 a miscarriage—for the spiritual fetus to 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 abdomen 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.”

 9.19 RABASH,

Article No. 31 (1986), “Concerning Yenika [Suckling] and Ibur [Impregnation]”

It follows that when a person can annul himself a little bit and at that time says, “Now I want to annul myself before the Kedusha,” meaning not to think about self-love. Rather, now he wants to bring contentment to the Creator, and believes above reason that although he still does not feel anything, he believes above reason, that the Creator hears the prayer of every mouth, and before Him, small and great are equal, and as He can deliver the greatest of the greatest, He can also help the smallest of the small.

This is called Ibur, meaning that he passes from his own domain into the domain of the Creator. However, it is temporary. That is, he truly wants to annul himself forever, but cannot believe that there will be annulling forever now since he has already thought many times that it would be so but then descended from his degree and fell to the place of garbage.

However, he does not need to worry about what to eat tomorrow, as was said above, that later he will probably fall from his degree, as this is for lack of faith. Rather, he must believe that the salvation of the Lord is as the blink of an eye. It follows that since he annuls himself for the time being and wants to remain this way forever, it follows that he has the value of Ibur.

9.20 RABASH,

Article No. 9 (1985), “And the Children Struggled within Her”

Baal HaSulam said that this is the order of the work. The beginning of the work is called Ibur [impregnation], when a person begins to work on the path of truth. When he passes by the doors of Torah, the Jacob in a person awakens and wishes to walk on the path of Torah. When he walks by the doors of idol-worship, the Esau in a person awakens to come out.

We should interpret his words. Man consists of vessels of reception by nature, called “self-love,” which is the evil inclination, and also consists of a point in the heart, which is his good inclination. When he begins to work in bestowal, it is regarded as Ibur, form the word, Avra [passed]. This is why he experiences ascents and descents and is unstable. He is influenced by the environment and is unable to overcome.

For this reason, when one moves to an environment where people engage in work that is alien to us, meaning self-love, the self-love in a person awakens and comes out from concealment to disclosure, and takes control over the body. At that time one is unable to do anything except that which concerns his receiver.

When he passes through an environment where people engage in work of bestowal, the Jacob in him awakens and comes out from concealment to disclosure. At that time works of bestowal govern the body. That is, at that time, when he looks back and sees how before he has reached the state he is in he was so immersed in self-love, he cannot understand how can one be so low and derive satisfaction from such base things that are inappropriate for an adult to build his house among lowly and despicable desires and thoughts. He is insulted by these desires and thoughts where his house once was.

But later, when he passes by the doors of idol-worship, meaning when he comes to an environ- ment that engages in self-love, the Esau in him reawakens and wriggles to come out. This continues in the worker repeatedly, day after day. One who works harder may go through these changing states each and every hour.

9.21 RABASH,

Article No. 8 (1989), “What It Means, in the Work, that If the Good Grows, So Grows the Bad”

In the beginning of the work, during the Ibur, meaning when a person begins to shift from the work of the general public to the work of individuals, the bad immediately begins to appear in him. However, it is not so apparent. Yet, when he begins to ascend in the work and begins to grow, as it is written, “The boys grew,” to the extent and order of the growth, so grows the evil. According to the measure of the good that he does, so grows the measure of the evil in him, as was said, so he will be half guilty, half innocent.

Now we can understand what RASHI explained, “Another interpretation: Struggling with each other and quarreling about the inheritance of two worlds.” We should understand for what purpose there needs to be a quarrel between them. It is as our sages said (Berachot 5), “Rabbi Levi said, ‘One should always vex the good inclination over the evil inclination.’” RASHI explains that he should wage war against the evil inclination. We need to understand what is the purpose of this war. Would it not be better if a person saw that the bad in him did not awaken? Why does he need to awaken it and fight it? It would be better if he did not risk himself, for he might not be able to defeat it, as our sages said, “One must not put oneself in danger.”

In the work, when we want to achieve bestowal, we must say when we perform Mitzvot or engage in Torah, that we want to do everything with the aim to bestow. This is called vexing the good inclination over the evil inclination, since when a person says to his body, “We must work for the sake of the Creator and not for our own sake,” the body immediately becomes angry and resists with all its might. It tells him, “You can do anything, but for the sake of the Creator and not for our own sake? This is out of the question.” It follows that if he does not vex it, he will never be able to achieve the truth.

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