Film "Melodies of the Upper Worlds" - Part 2 - Bnei Baruch Kabbalah Academy

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Film "Melodies of the Upper Worlds" - Part 2

January 03

08:01 PM

In this film, Kabbalist Rav Michael Laitman reveals the spiritual meaning behind each melody composed by Baal HaSulam and RABASH. Each melody reflects an inner ascent of the soul, and Rav Laitman opens a window into the emotions and intentions behind them.

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Singing evokes blessings from above, until it becomes manifested in all lower worlds. Rabbi Eliezer said, "Those who aspire shall sing praises unto the spiritual heights, unto the upper ones and the lower ones, fastening all the worlds with the tie of faith." It is said about this deed, "Those who aspire to the Creator will sing this song." Will sing, in particular, and not sings, since it will happen in the future. For singing should resound in Malkhut, singing praises to its height, Zeranpin. And by this, Malkhut itself rises to Zeranpin. This is what the Book of Zohar narrates to us about that time. למנצח השושנים, to the leader upon lilies. A lily is Malkhut. That contains all the levels, all the desires, all of man's life. A lily among thorns means reaching all these desires and using them in his nature to be like God. A man must reach this state through the thorns, through many discernments, interruptions, and clarifications. And therefore, he is called a victor. What is a victor to the sons of Korach? A victor reaches and learns the song of love. It is only from within Malkhut, from the most inner point in the heart, that one begins to feel the Creator, a feeling of unification and true love. This comes at the end of the way. But until then, there is the revelation of hatred and fear, confusion and lack of confidence, dependence, and every possible complaint, everything that one can imagine. With all this, one turns to the Creator and blames Him for everything. Until it opens up to Him, and he can see the whole picture and praise Him, connect with Him, cling to Him, love Him. What does he say to the Creator? "My heart has acquired a good thing." There's only one good thing in the world: adhesion with the Creator, with bestowal, with love. Man is initially built in an opposite form from Him, as an egoist, who only thinks about himself and who only wishes to take advantage of the whole world and of the godly force and use it for his own needs. In the process of his work, through his advancement, in his desire to find out, he later discovers to what extent he is opposite in form. When all the forces of evil, the klipot, are revealed in him and he's able to conquer them, he reaches what is called goodness. "My heart has acquired a good thing." In what sense? I say, "My deeds are for the King." Everything that is inside of me is now directed to the King. He's not praising himself, but the Creator. Because he discovers that by acquiring His attributes and understanding them, he himself ascends to the same levels. "You are more beautiful than any man." He becomes a hero. And all of creation is below him. And he takes hold of it in order to work in the same form of bestowal as the Creator. This is a song that can be sung only by a person who has indeed reached the end of the way. My teacher, Rabash, he used to sing it alone sometimes in taverias. I used to hear him from the next room on long winter nights. He would be in a special state, and from this I saw how deeply absorbed inside of himself he was, how detached from this reality, and how attached to this flowing song, to the forces, to the levels, to the states that this song talks about. A song of friendship, of union with the Creator. Singing is the secret of attracting the light of greatness and wisdom, coming from its root in the spiritual height over the left female line, the line called night. This is why those who sing at night sing for all in whom this song resounds. As it is said about the greatest poet of all time, King David, the author of Psalms, who used to write at night, "And he rose while it was still night." The revelation of the light of wisdom in man is his spiritual ascent, and such an ascent is possible only from darkness. It is performed only at night. Kivuli, draw close to me. Draw close to me is a call that comes from the Creator to a person, that awakens him to draw closer. This awakening comes to a man in many fashions. At times, it's revealed directly when a person feels an awakening. Another time, it's felt in an opposite manner, as a feeling of repulsion from the goal. One time, it's a good, beautiful feeling, like a bright, happy morning. And another time, he feels quite opposite. It feels like some kind of a fall, a descent, some unclear state, a state that can even be critical. This is also an awakening. As long as a person feels that he's in some kind of motion, even if he feels that it's not part of God, of godliness, of spirituality, he still feels some kind of a relationship. As it's written in the Torah, that Pharaoh is the one who brought the people of Israel closer to their Father in heaven. There are cases where the evil force brings one to advance more than the good force. The Creator always desires man to draw closer to Him, awakens a person according to what he's prepared for. Thus, a man must always hear the Creator saying, "Draw close to me," at any given moment, no matter what situation he's in. As was stated, those who sing praises at night raise by their singing all whose souls sing that song. When the lower one begins life by song, the upper ones help the lower ones with power, so that the lower ones realize and attain what the mortals are not able to attain. The heavens and the earth, Zeranpin and Nuqva, rise by this power, thanks to this singing. חמול המאסך, have compassion on your creation. A person asks for forgiveness and pardon. As usual in the spiritual work, there are two opposite conditions. For those who are at the level of an angel, at the final stage of the Tikkun, there is but one force. There's none else besides Him. For those who are at a state of unconsciousness at the level of this world, there is also only one force. If I am not for myself, then who will be? To those who are on the way from this world to the world of Ein Sof, both these forces are revealed at any given time, the force of the Creator and of the creature that work together. On one hand, it's the Creator who apparently arranges everything. But on the other hand, it depends on the creature. When a person reaches the state where, if I am not for myself and there's none else besides Him, converge and become one in Him, then he has a real prayer, which is composed of two opposing discernments. And he feels that he cannot decide. How can it be that the Creator controls everything in man, that on one hand, there's none else besides Him, and yet on the other hand, a man still has the feeling that he exists outside the Creator's control and can turn to Him and can consolidate his attitude towards adhesion. This can be compared to a state where a man finds himself at the age of 40 or 50, when he already knows about life, everything that there is to know, and yet at the same time, he feels like a fetus in his mother's womb that doesn't understand and doesn't know and cannot discern anything. Then he has only one request after all of his efforts, after all of the labor that he's put into it. Test me and see if I'm on the right path. Singing is the song, the call of the soul that contains the entire Torah, the entire upper light, the song to which the upper and the lower ones in all the worlds awaken, the song like a spring from above, a repose of the upper one, the divine mercy, the song that adorns the holy supernal name Malchut, the receptacle of the Creator. And this is why it is the holy of holies. יָא לֵיתָךְ נוּנֵנוּ raise our pleas. Pleas means the prayer of the many. Many means when a person discovers that he's still composed of different forces that are not in a state of adhesion with the Creator. When he judges them, feels them, and clarifies them one by one, he reaches a state where he raises man, a request. Pleas that the upper force will come and correct these different opposing forces inside of him and give them one desire and intention. He pleads that he will feel one flow and one desire in them, although they are so different and so opposite, so that they will lead him to his source. In states of either morning or night, in states when the upper force shines on him and when it does not, he pleads that his prayer shall be whole until it's answered and all the requests and desires are united in him and all his vessels become one great vessel in which he can reach adhesion with his Creator. This is what we sing on Yom Kippur in a state when the empty vessels are revealed. From these pleas, as we raise requests for correction, from above we receive the light that reforms. And when the vessel is corrected, it reaches a state where it's filled with all the light of love and adhesion. When the lower ones begin their life by song, their spiritual ascent to the soul's root, the upper ones add power to them in order for the lower ones to attain the upper light of wisdom that has reached and become revealed in Zon of the world of Azilut and in the angels preceding it. This way, the lower ones increase the powers and luminescence of the wisdom in the upper realms. עִשְׂאֵדֵל לְסֻדָּתָא I shall arrange for the meal. I shall arrange for the meal is not a tune, it's a song of a person whose point in the heart has awakened. And after a very long way of preparing for the work of godliness, reaches a state where he transcends the Maqsom and enters the spiritual world. There he passes through all the levels of the worlds of Biyah to Azilut and acquires the vessels of Bistol and reaches Gadlut, rising to Rosh to Azilut, where his soul is ready and welcome to receive the light of Ein Sof and to receive in order to bestow. Now it's filled with the light which is called the meal of the righteous. Now he feels all the preparations he's been through and all the components of this work at this high state. And he praises all of the forces that he felt and through which he has risen to this high level, and he invites them to a meal, meaning that they all take part in it now, and he feels all the components in him as he conducts the big Zivug for adhesion to the Creator, whereby he and the Creator unite in his internal vessels. He invites the upper levels who used to take care of him when he was little, while he was on the way, Zeranpin and Malchut to Azilut, who gave birth to the soul and who used to control him and help him grow, who have led him from one state to another, from darkness into light, so that he will acquire all the discernments and grow wiser until he's grown and become big. He's grown above the desire to receive and is now able to control it and to work with it in order to bestow. Now that he's in a state of the greatest, highest union with the Creator, he sings this song, I shall prepare for the meal. Now for this high meal of Shabbat, a sort of next world, a sort of Gemar Tikkun, end of correction. He uses all the means, all the elements, all the forces, both internal and external. He, along with his entire soul and all the worlds that have brought him to this situation, now the time of unification with the Creator has arrived in one union, in one vessel, in the meal of the righteous. Apotheosis of singing is the song of songs that contains the entire Torah, the entire upper light, the entire darkness, the entire light, the entire path of all the souls up until the complete spiritual redemption and resurrection of the dead up to that day which is the Creator Shabbat, whatever is, whatever was, and whatever will be on the seventh day when the Creator Shabbat comes. Everything is included in the song of songs. Lagoon melody. A melody is the expression of emotions without words. On one hand, it's more abstract, and on the other hand, it's sharper and more focused. If in a song the words and the melody operate together, as there are words meaning letters which make up sentences in a plea, in a certain process that begins and ends, while the melody itself, which is added to the words, expresses the tamim, the flavors in the plea. Then in a tune without words, a person must also express the missing words by the melody itself. We know that there are discernments in the vessels of tamim, nikudot, tagin, and letters in the tune itself. In writing, we also see nikudot and letters, but tamim and tagin are only used in special circumstances. They are internal additions which express the internal conditions of the vessel, of one's feelings, of how one constructs his attitude. There's a melody that goes over the words and in many cases changes the essence of the words. In many cases, I can sing the same words happily or I can sing them sadly, and each time the same words will have a totally different meaning. This means that the tune expresses my attitude to what the words say. Therefore, there are tamim, nikudot, tagin, and letters of which the tamim expresses the person's attitude to what he's singing to a much greater degree.