International Kabbalah Convention, 9.25-26.2021 "Entering Impregnation - Revealing a New World"

Lesson 3: Ibur [Impregnation] (Updated)

1. 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.

2. 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.

3. RABASH, Article No. 38 (1990), "What Is, 'A Cup of Blessing Must Be Full,' in the Work?"

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.

4. RABASH, Article No. 31 (1986), "Concerning Yenika [Nursing] and Ibur [Impregnation]"

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 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.

5. RABASH, Article No. 38 (1990), "What Is, 'A Cup of Blessing Must Be Full,' in the Work?"

“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 his eyes shut, above reason, the body resists this work […] 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.

6. RABASH, Article No. 31 (1986), "Concerning Yenika [Nursing] and Ibur [Impregnation]"

Ibur 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 […] 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.”

7. 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. […]

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.

8. RABASH, Letter No. 18

When we hear the voice of the Creator speaking to the heart, [...] and then specifically the voice of holiness receives the governance over all the desires, meaning the desire to bestow. And naturally, they will not turn back to folly, meaning he will not sin again because all the desires of reception have surrendered under the desire to bestow.

At that time all the good pleasantness appears on the heart, for then there is room in the heart for the instilling of the Shechina (Divinity), [...]

This applies specifically when hearing the voice of the Creator. At that time the whole body surrenders and enslaves itself to holiness.