Now you can understand their words about the verse, “I, the Lord, will hasten it in its time.” The Sanhedrin (98) interpreted, “Not rewarded—in its time; rewarded—I will hasten it.”

Thus, there are two ways to attain the above-mentioned goal: through their own attention, which is called a “path of repentance.” If they are rewarded with it, “I will hasten it” will be applied to them. This means that there is no set time for it, but when they are rewarded, the correction ends, of course.

If they are not awarded the attention, there is another way, called “path of suffering,” as our sages said, Sanhedrin 97, “I place upon them a king such as Haman, and they will repent against their will,” meaning in its time, for in that there is a set time, and they will want it (Baal HaSulam “Introduction to the Book Panim Meirot uMasbirot,” p.7).

Before us there are two paths for attaining the very same goal, and we stand at their crossroads. Every moment we must feel ourselves at this crossroads that determines our free choice. And the choice here is very simple: to go by the path of light or by the path of suffering.

There is no third path! We are obliged to advance by one of these two paths, and at every moment we must decide how to take the next step. The foot is already suspended in the air; choose where to place it: on the path of light or on the path of suffering?!

A moment will pass, and again you will have to make the same choice. From above, your foot is lifted, compelling you to take a step, and you must decide where to lower it, onto which of the roads. And according to this, you will receive the forces and means for advancement, because in any case you are obliged to move forward.

But if you advance by the path of Beito (natural development, in its time), then the forces of nature push you forward against your egoism, since you wish to walk in accordance with your ego. And therefore, forces act upon you that oppose your egoism and try to keep you in bestowal.

Through the path of Achishena (accelerating time), you yourself begin to persuade yourself, through the environment, that it is worthwhile to be in bestowal, and in this way, you draw the surrounding light, which returns you to the good, upon yourself.

On the path of Beito, you receive blows, and you learn from them, until in the end you also come to a request, a prayer for correction, and advance, just as when following the path of Achishena.

And if you immediately take the path of light, you save time on the first section of the path where you would have lost it by not wishing to listen and to apply your own efforts.

There is no time for deliberation over which path to place your foot on! Everything depends on the preparation of the environment.
[18560]
From the Daily Kabbalah Lesson 8/4/10, Baal HaSulam “Introduction to the Book Panim Meirot uMasbirot”

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When a person crosses the Machsom and already has vessels of bestowal, the Creator again begins to reveal reward and punishment to him, and the person, despite this, must still prefer connection with the Creator because he wishes to be merged with the true life, with its root.

If earlier he judged the Creator according to reward and punishment in the vessels of reception, now he judges Him according to reward and punishment in the vessels of bestowal. By this, the vessels of reception are joined to the vessels of bestowal, and this is called that he corrects the double concealment first and then the single concealment. Thus, the Creator constantly works with the created being. In His “game” with the will to receive, He can raise the created being above this will each time.

When He gives a greater will to receive, then reward and punishment appear to a person as greater, and based on them he adheres to the root. This is called going in faith above reason. And so, he connects with the Creator more and more until his entire will to receive enters into action, that is, reward and punishment become enormous and fill the whole volume of the soul.

It turns out that he has completely realized reward and punishment in order to fully adhere to the Creator.
[352308]
From the Daily Kabbalah Lesson 1/25/26, Rabash “What Is, His Guidance Is Concealed and Revealed?”

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Question: How can we feel the greatness of the Creator in our current state?

Answer: In our state we feel the greatness of the Creator in the form of the surrounding lights.

We have a great desire to receive that wants to enjoy and be filled. That is, I want to feel the greatness of the Creator in such a way that He stands above the desire to receive, so that this sensation is like a surrounding light around this desire. Then I will cling to the surrounding light and can do something above reason.

This means I receive the strength to rise above the desire to receive from the surrounding lights with faith above reason.
[352367]
From the Daily Kabbalah Lesson 1/25/26, Rabash “What Is, His Guidance Is Concealed and Revealed?”

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In the course of humanity’s development, the desire to receive in every person grows, and they suffer more and more until they reach a state where they simply must reveal the cause of their suffering, but are unable to do so. They try to avoid suffering, but cannot. Both internal and external suffering comes methodically, surrounds them from all sides, yet all of it is directed toward its cause, toward the Creator, so that a person will find this cause.

If a person knew how to cope with suffering, say, through correct actions, they would achieve pleasure or positive states; and if they committed bad actions, they would receive punishments. Then reward and punishment would be revealed, and they would learn to distinguish what is beneficial and what is not, and they would need nothing more.

Since our very substance is the desire to receive, if we knew how to fill it through certain actions, that would be enough for us. We would never inquire about anything else because a person asks only about what concerns him, according to the desires of his heart.

But the Creator’s governance is hidden, and it does not become revealed to a person in our world until he crosses the Machsom. It is precisely this concealment that helps him reach the cause: the one who sends him all the situations in life because he develops a great desire to know why this is happening to him, not how to be free from suffering, but where it comes from and for what purpose.

Thus, he comes to the Creator and begins to reveal His greatness. Then the importance of the Creator’s greatness and “reward and punishment” switch places for him. He begins to understand that reward and punishment are not what matter; the main thing is to be in connection with the Creator.

In this way, he becomes included in the Creator, within the cause, wants to merge with it, and to the extent that he does so, vessels of bestowal are formed within him. This is called crossing the Machsom.
[352304]
From the Daily Kabbalah Lesson 1/25/26, Rabash “What Is, His Guidance Is Concealed and Revealed?”

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