Rabash, Article No. 31, “Concerning Yenika [Nursing] and Ibur [Impregnation]”
Therefore, 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 original essence is called “will to receive in order to receive,” and enters the vessels of bestowal, called Bina.
After a person, closes his eyes, connects with others, and annuls himself before them, he becomes like a drop of semen that enters the womb, the place where the fetus begins to develop from this drop. He who thus annuls himself in the group is like a drop that enters the womb.
Gradually, by becoming more and more involved with the group in actions to annul himself, he begins to develop. These internal actions can be accompanied by external ones. But now while in virtual communication, we have little physical contact with each other, and it does not indicate anything.
The spiritual growth of a person depends on annulling himself before the group, on the help of his friends, communicating with them, and his attempting to understand more and more how to annul before them. This is how he develops in a constant search for proper annulment.
To the extent that he can annul himself, he grows as if on his own but inside the group, not hindering, but helping and connecting more and more with his friends. He kind of fills the inner space of the group. This is his development in the womb.
He thus develops to a state where he and the group come to mutual equilibrium: the group influences him and he influences the group, and this leads to the beginning of the process of birth.
In this process, there are a lot of actions that can be studied both from the side of the womb (Bina), from the side of the friends, and the person himself. And then all this comes into its concrete expression: labor begins and a person is separated from the group by the fact that his own egoism manifests. But with this egoism he can exist in the property of bestowal. This is his spiritual birth.
We see these states when a person annuls himself to the point that he wants to be absorbed by the group, wants to completely surrender and grow in it to the extent that they want him to be inside them. He fills the entire group, that is, he develops inside, in the womb, and the group expands, takes upon it all of his states, and the mutual development of the fetus and the group (womb) occurs.
They develop together until a person begins to independently manage his egoism to a minimum extent. And then the act of birth takes place, that is, separation of the individual from the group. But he does not separate from it. He becomes like an external force in relation to the group, draws even closer to the Creator, and becomes a connecting link between the group and the Creator on one hand. And on the other hand, the group connects him to the Creator.
The most important thing is for us to understand that the process we will undergo consists in annulling ourselves to the group. The nine months during which the fetus develops, that is, a person within the group in complete annulment before it, is the nine months of our development inside the group.
Here, there is the desire of Malchut, the desire of Bina, the desire of Keter, and all of this is combined together. There are a lot of various conditions here, but we will study this as we learn in practice.
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From the International Convention “Rising Above Ourselves” 1/7/22, “Annulling before the Friends” Lesson 2
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Question: You said that if each friend is included in the system of the ten, then at some point it becomes the system of ten Sefirot. How can we do it?
