Bnei Heichala means “the sons of King’s Palace,” those desiring to reach the Palace of the King. The King’s Palace is Bina—the property of bestowal, the force of the Creator, the spiritual. The sons are those who yearn to resemble the King in their properties, to become like Him. The word for “Son” (Ben) derives from the word for “understands” (Havana). They yearn to understand the King, and though their understanding, come closer to Him and feel Him.
Hence, Bnei Heichala are the souls aspiring to attain the state of uniting the King in His Palace, and to do so, they are ready to pass the entire system of corrections, change themselves from the beginning until the end—from the nature in which they were created to the nature of the King, as it is written: “Returned the sons of Israel to the height of their God.” This is what this song is about.
* FILM: Melodies of the Upper Worlds - Part 1 - features melodies of the 20th century’s greatest Kabbalist, Baal HaSulam, with explanations of how these melodies relate to the inner, personal quest for discovering the Upper Worlds—the source of our existence.
When a Kabbalist experiences the Upper World, he or she enters another realm of reality. Past, present, and future merge into a single stream of life, and the Kabbalist experiences all the souls united in the eternal love of the Single Force that operates and governs life.
But most of all, a Kabbalist discovers that being in the spiritual reality is possible only through the bond of love between the Kabbalist and all other souls. It is for this love that Kabbalists try so diligently to share their spiritual experiences with us. Their sole wish is that we, too, will discover and feel the kind of life offered when we bond with the Creator of reality. In their songs, they call this “being filled with the Upper Light.” more…
Listen to the file by clicking on the Flash player’s button below:
Inspired by the worldwide gathering of friends at the recent Bnei Baruch ARI Online retreat that took place in St. Louis, Missouri, Seth Breitman prepared this new song “One Man” together with two friends, Haim Cotton (NY) and Dima Graziani (Toronto) to celebrate the unity and bonding beyond all barriers that one achieves through studying Kabbalah.
“When I heard that 150 of us from around the world were going to meet for a weekend in the States, I needed to compose a song. Any gathering of friends stirs a feeling of unity. What made our retreat unique was that the thought that each of us carried in our lessons, at the meals, and at the bonfire, was the thought that our friends should be completely fulfilled. When each one relates to the others as an integral part of one unified organism, each has what he needs and has no worry, for he is supported by those that surround him.” –Seth
Basically, there are two states in every song. One is the state of the Kli, the soul on which man has worked, corrected, and then attained delight and excitement; and he now sings from this delight.
This is why in Tzadik ke Tamar Ifrach there is a sensation of the previous state when one lacked fulfillment, suffered, and searched, and that he reached the state in which he knows that this is how it was supposed to be, because a righteous man eventually comes to justify the entire process through which he passed.
Thus, the rapture that comes from before being in the outermost oppositeness of sensing himself very distant from the Creator, and now entering the palace of the King, the Upper World, bursts out in his present state in the form of a melody—from within the sensation that fills him.
This sensation encompasses two opposite states: his previous, most distanced state that seems hopelessly far from the Upper, and the present state when he has reached adhesion with Him.
In essence, this song is special because what one is grateful for is not his state. Rather, one is grateful for being able to be righteous, meaning for being able to justify the Creator in all that happened to him on his path. Now he sees the causality and the pressing necessity of all the states that he passed. He understands that all of them were arranged for him from above so that he can attain this elevated state.
Listen to the file by clicking on the Flash player’s button below:
LeHagid ba Boker Hasdecha a song by Baal HaSulam
In the spiritual there are also states called “day,” “evening,” and “morning,” only that, in the spiritual, all of them happen because man himself creates “day,” “night,” and all of the times; he puts himself through all these states by himself. If he does not take himself through these states, if he does not push himself, does not advance, then time does not pass, for there is no time in the spiritual. There are only actions, cause and effect.
So until one “goes to sleep,” in the spiritual sense, meaning, disconnects from the spiritual reality and puts himself into drowsiness, disconnection from the spiritual - the Creator, the Upper Forces - a question arises: “Due to what will he awaken again?” This is why one performs special corrections whereby he prepares the desire to “rise” inside of himself. If one prepares himself correctly, the Upper Light comes against these desires and awakens him, just as the sun awakens us in the mornings. However, without the Light that comes from above, one will not be able to wake up.
The melody to this song was composed by Rabbi Baruch Shalom HaLevi Ashlag (Rabash).
Perhaps this melody seems sad, but the truth is that it is not sad, it is tender, and it expresses the feeling of someone who entered the property of Bina - bestowal, the properties of the Creator - where there are no cries and everything rests in peace. Rabash expresses the entering into this state through this melody, when he undoubtedly sees that all of his Kelim, his entire soul, all of his desires submit to this Upper Force and begin to reign in it.
It is a short song that sings about serene peace, about a man entering the Upper Force and staying there in the state of absolute, eternal rest.
Chasal Seder Pesach expresses the state of a person in the beginning of his path: full of energy, ready for this journey, and knows that the process of correction lies ahead, until he corrects himself to receive the Light, the Torah. But in exodus from Egypt, rising above his nature, he already sees a full guarantee that, with the help from above, he has the power and he is able to, in all that is prepared for him, pass these 49 gates, corrections, the so called Lag Ba Omer (the 33rd day of Omer), in the middle and all the days of Omer in order to come to the reception of the Torah, to Shavuot (Pentecost), for then the entire Kli (vessel/tool/receptacle) of man will be ready for the 50th gate, and he will be worthy of receiving the Light.
This is a fairly simple song. It particularly symbolizes one’s readiness to go and pass all Sefirot of Omer - the entire correction of the Kelim (plural for Kli)that we must perform in each Sefira, in each of these 49 states.
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