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The people of Israel are not formed simply by ordinary individuals connecting with one another. They become a people because together they attach themselves to Moses.

Moses is called the “faithful shepherd,” that is, the emissary of the Creator within the people. And the concept “people of Israel” means that they are connected with Moses.

Moses is the quality of Israel (“Yashar El” – straight to the Creator), the one who points the way. The others, like a flock, simply follow him, and he leads them out of Egypt.

But if each one of the three million Jews who were in Egypt at the time had connected individually with Moses, would that not have sufficed? Why did they have to unite among themselves in order to be able to connect to Moses and, through him, to the Creator? Why was their unification a necessary condition?

The necessity to joining oneself to Moses means the annulment of egoism, of self‑love. And the result of this is love of the neighbor. Therefore, first the people unite among themselves, that is, they nullify their egoism, their love of self, and only then are they able to receive the message of love for the Creator from Moses, and through Moses, to connect with the Creator.

Not every person must attain the level of Moses, but everyone must accept the work “to love one’s neighbor” on the level appropriate to the ordinary people of Israel.
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From the Daily Kabbalah Lesson 4/8/26, Rabash, “Come unto Pharaoh – 2”

Question: If the people of Israel already came out of Egypt once, then why must we repeat this again now?

Answer: In the historical process of its development, the people of Israel carried out the exodus from Egypt about 4,000 years ago; therefore, we do not need to go through this again on the material level now.

We do not need to journey to Ur of the Chaldeans and then relocate to Israel, descend from Israel into Egypt, return from there to the Land of Israel again, build the First and Second Temples, and go through this entire process once more.

The material bodies in past incarnations did what they were required to fulfill at the level of the spiritual roots; they realized it within matter. However, nothing was accomplished in spirituality since the soul had not yet attained that level.

At the time when all these events took place on the material level, the people, in the spiritual sense, were at their usual degree, at the level of the masses. Both the exodus from Egypt and the entry into the Land of Israel occurred solely on the material level.

All that they possessed on the spiritual level at that time was merely a glimmer of the level of Nefesh, that is, a sensation that they were close to spirituality, to the Creator, and a sense of the importance of their actions, like a person who is under the influence of the spiritual.

But since a specific spiritual root exists, it must necessarily extend into the material world and be realized here. This is precisely why we went through this entire path on the earthly level once with the exception of the final correction.

We have already been in Egypt, exited it, conquered the Land of Israel, built the First Temple at the level of Mochin deHaya, only to see it destroyed, then built the Second Temple at the level of Mochin deNeshama,” and it too was destroyed. We went into exiles. We passed through several exiles and have now returned from the last one.

And now we must build the Third Temple, one in which Mochin deHaya and Mochin deNeshama will be present together as Mochin deYechida, so that the Third Temple encompasses the essence of both it predecessors combined.

This signifies that in the material world we have already traversed the entire path up to the very end of correction. But in spirituality we have not yet accomplished anything. We have only just arrived at our current state, the preparation period. Now we must carry out the exodus from Egypt, enter spirituality, and then go through this entire path in spirituality.

Our present era is the time when, in the near future, all souls are destined to complete their preparatory stage and enter the upper world; they will begin to ascend the spiritual ladder and, pass all 125 degrees, and reach the end of correction.

In the material we have practically nothing left to realize except what must still be done before the building of the Third Temple. The outcome, whether we encounter further suffering or goodness will be revealed to us so that we may come to our final correction, depends on our inner work, on our deeds.
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From the Daily Kabbalah Lesson 4/8/26, Rabash, “Come unto Pharaoh – 2”

Question: What do we have to clarify? What is lies before us? What is it?

Answer: It is the Creator! Nothing else! He constantly presents us with such scenes and visions so that we will remain in a state of fear all the time and gradually, little by little come to understand these mirages.

Question: So my inclination to suffering should transform into the understanding that what actually stands before me is…?

Answer: A mirage. The moment you begin to suffer, it takes on the guise of various corporeal actions and scenes.

Comment: Wars and so on.

My Response: Yes, but if you do not allow yourself to suffer, then everything is corrected.

Question: And then I slowly begin to perceive the Creator?

Answer: Yes.

Question: When you say “the Creator,” what do you mean? What stands before me, before us?

Answer: It is the force that governs the world and governs us; the force that wants to bring us to the awareness of the correct state of nature and of ourselves.

Question: What is that state?

Answer: Joy!
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From KabTV’s “News with Dr. Michael Laitman,” 3/26/26

Question: What does it mean to build a better environment each time?

Answer: Building a better environment means that I devote myself to it with the intention that it will become stronger and support me when I need it. I invest myself in it to the extent that I have something to invest. And by helping others, I essentially express love for the friends.

The group can present you with a new, stronger desire for the Creator each time, and if you nullify yourself before it, you can receive from it.

You change the group by constantly investing in it, making it stronger; and you nullify yourself before it to an ever-greater extent, and it becomes increasingly bestowing toward you. This is called “each time, a different environment.”

Sometimes I hear people say they want to move from one group to another. There is no need for this, why do it? On the contrary, if you feel uncomfortable in your group, it means there is a place there where you should invest your efforts. In fact, it does not matter which group you are in. If a person is ready to bestow and to humble himself before it, the group can even consist of beginners.

When a new person arrives, they are burning with desire, wanting constantly to sit right next to me, even fighting for it. But after some time passes, they move farther away and “call” me from a distance, as if with a remote control. I was better off with them when they were just beginners, their desire ignited me. And now where is it? It seems to them that they already know everything, understand everything. And so, it is with each of you.
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From the Daily Kabbalah Lesson 3/22/26, Rabash, “What Is the ‘Bread of an Evil-Eyed Man’ in the Work?”

Question: The Creator always gives and the creation always receives. How can one distinguish between the two?

Answer: It is very simple; instead of relating to the Creator as an infant to its mother, I myself want to become like her.

Question: But why does she need me to be like her? It is clear that I need Him, but why does He need me?

Answer: Indeed, the mother needs nothing, and the Creator is revealed without any lack (Hisaron).

Before the Machsom we never reveal a lack in the Creator. He cannot reveal it at a time when the created being is in concealment. As it is said, a person must believe that his yearning for the Creator stems from the initial yearning of the Creator toward him and is given to him by Him. One must simply believe that “the Creator is your shadow.”

However, we do not possess this sensation until we are truly ready to do something: First you acquire vessels of bestowal, and then you reveal in Him a lack. More precisely, He reveals His lack to you corresponding to the extent to which you are able to bestow to Him.
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From the Daily Kabbalah Lesson 3/28/26, Rabash, “What Is, If He Swallows the Bitter Herb, He Will Not Come Out, in the Work?”

The light is called Shochen, and the Kli where the light is clothed is called Shechina (Rabash, “What Is, ‘When Israel Are in Exile, the Shechina Is with Them,” in the Work?’).

Creation consists of two parts: the Creator and the creature. The Shechina is the revelation of the Creator, the presence of the Creator within the creature. But if His presence disappears from our perception, there can be two reasons for this: either the Creator conceals Himself, that is, expels the Shechina from the creature and does not reveal Himself to it, or the creature itself causes this, whether by its own will or not.

This happens because the light is higher and governing, while the vessel desires to enjoy the light and feel it as fulfillment. Thus, the vessel is dependent on the light. In order for it not to depend on the light, and to be fulfilled by its own good will, on equal terms with the light rather than in subordination to it, it is necessary to remove the greatness of the light, to remove the Creator’s presence, and thereby give the vessel the possibility of free choice.

But for this, it must be given the means for choice. By these means, we refer to the vessel’s ability to distinguish one thing from another according to a certain criterion.

The Creator lowers the Shechina into the vessel down to the level of dust; the shattering of the vessels occurs and sparks of bestowal are embedded into the vessels. Then the Shechina departs and shows itself as corrupted and shattered, that is, the Creator shows the vessel that He abides in an unfulfilled desire (a lack) and that He requires the emergence of the creature’s attitude toward Him.

All these various relationships between the Creator and the creature must ultimately lead to a state where the creature acquires all the necessary conditions for free choice, so that later, upon returning to infinity, it will recreate the state of infinity by its own strength.
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From the Daily Kabbalah Lesson 3/24/26, Rabash, “What Is, ‘When Israel Are in Exile, the Shechina Is with Them,’ in the Work?”

How can a person undertake implementing something artificial, something that seems meaningless to him? Where will he get the strength for this? If I think about this, then, first of all, I must understand that it came to me from above as the Creator’s advice.

Secondly, any state, even one artificially aimed toward the Creator, is preferable to a state in which I am more distant from the Creator yet preserve my own sense of truth. How can I lie to myself as if I am in an ascent and love Him, when right now I am in a wretched state and curse Him, albeit cursing Him from the bottom of my heart? Surely, that seems more necessary, more truthful, and more precious.

No, it is not more precious, because we are all governed by fulfillments that come from outside. The light arouses the vessel. Therefore, the vessel never has a sensation of its own; rather, the vessel perceives itself in accordance with whatever the light awakens in it. One should not imagine that one possesses any intrinsic worth in and of oneself. In an instant the intensity of the surrounding light may shift, and in accordance with the shift, I, along with my thoughts and desires, will be flung to the opposite extreme and who knows where else.

Therefore, we must understand the significance of artificially changing oneself. Suppose that I feel wretched under the influence of the surrounding light, yet at that very moment I begin to dance. By doing so, I effectively supplement what the surrounding light has failed to evoke in me, namely the act of dancing. For the time being, I do not change my mood by this, I only perform artificially what can be performed. This is something I can do: simply jumping and shouting, even if tears are streaming down my face. I can laugh while weeping, doing so just as artificially as an actor on the stage.

By doing this, I not only influence the body, but also, as if, awaken the surrounding light so that it will act upon me and change my inner fulfillment. The influence on the upper is also carried out by means of my body. If I jump, the point is not merely the fact that my body is jumping, but that I internally seem to spring up and issue a command to myself, thereby causing the body to jump. It is precisely this command, this effort, that I invest in the body that causes a change in the surrounding light.
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From the Daily Kabbalah Lesson 3/28/26, Rabash, “What Is, If He Swallows the Bitter Herb, He Will Not Come Out, in the Work?”

Question: Previously it was clear to me: there is “me” and there is a dark point. Then everything inverted and I lost this point, I lost myself in everything. What should I do?

Answer: Yesterday you were in a state where you saw what you must do, and today you are in a state where you do not know where you are, who you are, and what you should do. This means you have entered concealment.

What to do, how to come out of it? Start asking, start pleading. Begin to put artificial pressure on yourself: “What for? Why?” Become an actor who plays as if it were for real. And you will see how your desires awaken and your memory comes to life. You will receive new vital forces and then, at least, you will once again become yourself.

In life we have to do many things artificially. When I write a book, I sometimes fall into such states as if I have nothing and want nothing. But I begin to write, that is, as it were, to speak with someone else.

And when it is “with someone else,” everything returns to me, because the will to receive no longer interferes so much. In this way you advance further and further, fall into various states, clarify them and pass through them. One must use all means.
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From the Daily Kabbalah Lesson 3/28/26, Rabash, “What Is, If He Swallows the Bitter Herb, He Will Not Come Out, in the Work?”

Question: Should communication in a group be based on the right line?

Answer: In a group, we must constantly try to connect with the right line. It is a state where everyone awakens awareness of the greatness of the Creator, the importance of the goal, and the special nature and uniqueness of the group.

After everyone makes an effort, the gap between us and the surrounding light is revealed. If we really invest our strength correctly, we begin to feel the need for the Creator, and then, once He becomes revealed, we feel great joy.

Then everyone realizes how great it is to let another person feel how great the goal is, and they want to hear the same thing from their friend to realize how far they are from the goal. These two opposing points should always be before our eyes: how small I am and how great the Creator is.

But this feeling must be creative and constructive to turn it into a useful action. Only positive things should be revealed in the group.
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From the Daily Kabbalah Lesson 4/7/26, Rabash, “The Connection between Passover, Matza, and Maror”

Question: How can we understand that everything that depends on us is only the awareness of the state given to us, while everything else is determined from above? How can we make this understanding come faster?

Answer: As Rabash writes, we must sanctify the times: “Israel sanctifies the times.” This happens through striving to attain a higher-quality effort during the study.

Question: But we are doing this, are we not?

Answer: I do not know whether we are. This is something not so easy for a person to measure. Does your soul truly ache and respond to every word so that you are seeking salvation? Is this what you demand from every word in your study? Do you search in each word for its true spiritual meaning in order to connect through it to the source of life, and to feel that if you remain disconnected from this source even for a moment, you are as if dead?

Coming to such an awareness of necessity is precisely our work, our collective ascent. I hope that during Passover we will indeed reach such a common state.

If we unite during the holiday and think on a common level about what we can do in order to make the best use of the special surrounding lights of Passover, then we will be able to gain a great deal for our advancement.
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From the Daily Kabbalah Lesson 4/7/26, Rabash, “The Connection between Passover, Matza, and Maror”

Question: How should I relate to what is happening in this difficult time for our people?

Answer: What can I tell you? I will give an example from the life of Rabash. About a year after I came to him, the Lebanon war “Peace for Galilee” began. I saw how he listened to the news from the front, how he worried and grieved over the victims of the war. He suffered greatly and felt profound empathy.

But there are those who are completely devoid of feeling. We see many people like that. Sometimes people come to me to ask advice about what business they should start. And then another person comes in and asks when it is better to leave the country, in one month or two.

It is simply unbelievable how some people absolutely do not feel what is happening around them. But there are also those who feel the danger so subtly and acutely that fear drives them mad. This is hard to explain. This is individual providence.

Everything depends on a person’s reaction to the blows, on how capable he is of becoming wiser from the sufferings he experiences. We must seek their source, because by this we reduce the amount of suffering. After all, sending a blow is not the problem; the problem is how a person reacts to it, how he begins to grow wiser and seek the source of the blows, the Creator.

A blow comes only in order to awaken us to seek the Maker. If, after a small hint from above, I set out to search for the Creator, then there is no need at all for a heavy and painful blow.

The Creator wants that for every moment I spend disconnected from spirituality I should feel as though I have lost my life, as if I were dead. This is what is known as a great state. If even for a fraction of a second I stop thinking about Him, seeking Him, feeling Him, and yearning for Him, it is like the end of the world for me.

If I feel and act this way, then I do not need terrible blows. All I need is a small reminder of the Creator. Now I receive 100 kg of blows, and only one gram of them reminds me that the blow was sent to me by the Creator and that I should seek connection with the upper. Later, having become wiser, 1 gram of a blow will be enough for me, and I will add the remaining 99.999 kg myself through the sher horror that I could forget about the Maker or sever my connection with Him.

I have a point in the heart, which is a desire for the Creator that the Creator Himself gave me. And to this point I must add desire from myself, build a desire for spirituality from my own striving toward the Creator.
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From the Daily Kabbalah Lesson 3/31/26, Rabash, “Show Me Your Glory”

The difficulty of our work lies in the fact that as we advance toward entering spirituality, or exiting this world, “Egypt” (this world is called “Egypt,” and the spiritual is “the Land of Israel”), we encounter a major problem: This entire process does not unfold according to our reason and this greatly weakens us.

Right now, many people are sitting here, and each of them once “burned” with a desire for the goal, but over time, they have calmed down. They settled into their place, fell asleep, and weakened. Why does this happen?

According to reason and feeling, a person does not receive what they expect. One wants to advance in such a way that there will be clear results within the desire to receive. A person is built so that moving forward means understanding more, gaining experience and strength, acquiring wisdom, and being better prepared for each new stage.

But here it seems the opposite happens. The more a person advances (yet does not see their progress), the weaker they become, the less they understand, and the more they fear what may happen to them. They have already experienced unpleasant states, and therefore are afraid, they don’t know what awaits them ahead, and they give up in advance.

The main thing here is to rely on reason. When we read the story of the exodus from Egypt, it seems beautiful to us. But when it happens within us, “and the children of Israel cried out from the work,” each time it becomes harder with fewer visible results, and a person raises their hands. They are tired and exhausted. What should be done?

Therefore, one who does not constantly work on building a system of support for themselves cannot advance. For example, how do miners work? They go underground, drill tunnels, and install supports. These are not simple tasks. To move forward even one more meter, one must install another support, and another, not just dig and move on.

So it is with us, if a person advances and wants everything they have done not to collapse upon them with such weight that they cannot rise, justify it in their heart or mind, or turn to the Creator, then they must maintain themselves in a certain state.

If there are disturbances against reason, they turn to feeling. If there are disturbances against feeling, they go according to reason. And if there are disturbances in both, what then? Then one immerses oneself in reading, in the articles; and if that does not help, the friends obligate them, and this is already a more advanced state.

Therefore, in order to advance, one must constantly sustain oneself by building a system of support so that there is truly a guarantee, a confidence that one will not fall. This is not just something that keeps a person on the path, these guarantees are built within the soul through work and study. One constructs them as if proving to oneself, to the parts of one’s soul, preparing its entire structure. This is very important work.

This is necessary not only in order to be able to advance and not fall, this structure remains forever.
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From the Daily Kabbalah Lesson 3/22/26, Rabash, “What Is the ‘Bread of an Evil-Eyed Man’ in the Work?”

There is a path that Kabbalists call the path of Torah. They did not write their books by chance. These books are meant for a person who asks about the meaning of life. If you find yourself in a state where you feel no taste in life, that feeling is worse than death.

Yet you can do nothing about it. You are completely powerless. You cannot even take your own life, because you are required to “work” eternally. And that is precisely the purpose.

Therefore, you will not be allowed to die. Work will continue on you until you desire entering eternity. You will simply have no choice; you will have to pass beyond the point of death. In this way, the Creator awakens you to search for the meaning and purpose of life.

But what should we do when we go through states of darkness, when it feels like everything is collapsing and all is lost? We are under the influence of the masses, and the masses have enormous power. They affect us and transmit their total helplessness. They have no solution; they are like animals led to slaughter.

People in the street are simply unhappy. At least we have an inner refuge to retreat into. Even those who have not yet crossed the Machsom already possess a kind of inner shelter: When I remember the Creator, I feel that I can justify my state. My condition gains purpose, I understand that it is useful, desirable, and brings me closer to correction.

At times, I even begin to feel states of darkness as advancing me forward, as necessary and desirable. That is, while in darkness, the Creator reveals Himself to me from concealment, giving me a sense of calm, allowing me to glimpse a ray of light at the end of the tunnel. In this way, the Creator directs me toward Him.

A question arises: Why is it that when we hear about terrible tragedies and see that the people are in complete confusion, no one knows what to do? This is a fundamental question: “Why does it always happen to us this way? Why do we suffer?”

The situation is intensified by pressure from the entire world, we feel as though there is nowhere to run. The whole world seems against us. Everyone experiences this, and the people collectively radiate despair, which spreads to you. As a result, you descend together with them.

But this descent is temporary. Its purpose is to teach you to renew your connection with the Creator at every moment. You must constantly re-establish contact with the Divine, because through repeated entrances and exits of the Light, your inner connection to spirituality is renewed.

Try to relate all states to the Creator, to connect everything that happens with Him, and then you will feel better.

In other words, the Creator deliberately sends you different situations so that you will need Him as the source of life, so that you will turn to Him and remember Him.
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From the Daily Kabbalah Lesson 3/31/26, Rabash, “Show Me Your Glory”

The light is the feeling of the divine, the Creator. The Creator and the light are synonymous terms. That is, my perception of the Creator is what is called light.

When the Creator filled me, as though a mother was holding me by the hands, this was the feeling of direct light, the light of Hochma, of knowledge.

But when I myself take a step forward toward the Creator, I fill the Kli with my own light, my own efforts, the light of Hassadim. This is no longer the light of Hochma. In other words, I come to the same feeling of the light, but through my own effort. And after that, I have both the light of Hassadim and the light of Hochma.

If I am already in spirituality, I even feel how the “mother” rejoices that I have connected with her. The very union with the mother takes on a completely different meaning for me. Now I have returned to her after feeling longing for her, I felt bad being far from her. I made tremendous efforts for this.

A person who takes an independent step becomes as if filled with life. This can be seen even in a child: how he rejoices as he falls into his mother’s embrace. In a state of darkness, we are filled with the light of faith.
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From the Daily Kabbalah Lesson 3/31/26, Rabash, “Show Me Your Glory”

Is there a guarantee that on the next degree I will feel better? Perhaps, in the spiritual sense, yes. But as for the body…

There are a lot of questions that are connected with a person’s state and with his advancement. First of all, a person is not an isolated animal in this world.

Souls are connected with one another; there is a connection of souls and embryos of souls. I may at this moment be acting while carrying out tasks that are not connected with my own soul, but are serving other souls.

We all belong to the assembly of souls that make up the soul of Adam HaRishon, and accordingly we have a common lot, a common destiny. And each of us, or together with certain other souls, has his own individual, private destiny.

I cannot say that I will feel better in all respects by rising to any higher degree. The most vivid example that can be given here is what physical suffering Baal HaSulam experienced before his passing. He suffered from severe joint disease, pains in his heart, and besides that, cancer. He suffered immensely.

And as for everything concerning ordinary life: he lacked money, food, and the most necessary things for existence. Family problems… It was as if he had no peace in anything.

What is the source of this? We study that a person is merely a fragment of the collective soul, the soul comprised of all the other individual souls. There are numerous examples of great Kabbalist enduring physical suffering. Consider, for example, Rabbi Akiva and his death. But we cannot determine what the lot of each person is.

Our task is to rise along the degrees of the spiritual ladder, that is all. As for what may happen to the physical body, or even on the spiritual plane, to each individual soul, is all entwined with the action of the general system called Adam HaRishon. Certain phenomena and interconnections exist that can give rise to seemingly contradictory states: a righteous one who nonetheless suffers misfortune.

It is futile to dwell on this question. First of all, this is not in our power and is not revealed in advance. On our present level of understanding we do not know where they originate and why they come.

This belongs to much higher degrees. There a person begins to understand why and how events unfold, what their underlying cause is, and why one is interwoven into specific interconnections. These are very exalted matters. To understand them one must rise into the general part of Adam HaRishon.

But in whatever state we may be, it does not matter, reality does not change because of this. Only how we perceive it changes.
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From the Daily Kabbalah Lesson 4/7/26, Rabash, “The Connection between Passover, Matza, and Maror”

There is only one means of spiritual advancement: the surrounding light that returns one to the source, which comes as a result of study with an intention as close as possible to the light. This advances a person from degree to degree. The higher the degree, the better its “climate,” its conditions.

It is similar to a person climbing mountains, who at each level feels a different state: the wind, the sun, everything becomes different. Therefore, a person who does not wish to rise higher should not expect that anything will change at the current degree. Nothing can change, such is the nature of that degree and nothing will ever change on it.

Only the souls that ascend and descend, that is, a person who rises and descends within their inner part, can feel changes. Then the inner degree that they have attained is projected onto their body, since spiritual desires are far stronger than material ones, and they certainly suppress all bodily desires.

Rabash writes that when speaking of the sensation of hunger, it is not about how much empty space a person has in their stomach, but about the feeling of hunger that one experiences, about their “Hisaron” (a lack that demands fulfillment), which does not depend on the empty space in the belly. This is a spiritual concept that cannot be measured and whose magnitude does not depend on physical emptiness.

Therefore, when a person acquires some spiritual sensation, all the lower feelings, of course, receive inspiration and a life-giving force from it.
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From the Daily Kabbalah Lesson 4/7/26, Rabash, “The Connection between Passover, Matza, and Maror”

Question: What are we missing now?

Answer: We lack quality of intention. I do not want to say more. From here on seek for yourselves. Using this as your starting point, look deeper into what it really is.

That is what our work is about. If I reveal it, I would steal the opportunity for you to figure it out on your own.

Let us say I would give a short explanation in three or four words now. This explanation will have no basis; it will not enter into your flesh. You will just memorize it, know it, and thus you will go past this concept.

Whereas it should dwell deep inside. When you search, the Kelim are revealed, and the definition one ultimately discovers becomes imprinted, like an impression, within those very vessels.
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From the Daily Kabbalah Lesson 4/7/26, Rabash, “The Connection between Passover, Matza, and Maror”

Question: Should I make an effort to justify the Creator?

Answer: The effort on my part must be equal in magnitude to the feeling of darkness. I must reach a state where I justify any condition sent to me from above.

Then I fill the sensation of darkness with the light of Hassadim, and I need nothing from the Creator. I myself have filled the entire emptiness.
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From the Daily Kabbalah Lesson 3/31/26, Rabash, “Show Me Your Glory”

A person on the spiritual path goes through various states, both good and bad. At times he feels closer to the Creator, sometimes further away from Him. Despite the fact that love for the Creator sometimes awakens in him that allows him to sense his connection with Him and those sensations subsequently fade away, the Creator nonetheless keeps a tally only of the good states. He gathers them all together into a single cumulative measure. Once this measure is attained, the individual becomes eligible to receive a permanent, uninterrupted connection with Him.

This is called “Pesach.” It is when the Creator, in His reckoning, takes into account only the good deeds of a person and skips (“Poseach“) the bad ones.

Why is it said that He does not take into account bad deeds when it would seem that the person is culpable for them? The individual is not to blame. The Creator intentionally hardens one’s heart and confuses the person so one can reveal the light from the depths of the darkness.

Therefore, the reckoning does not hinge on how strong or successful a person is. The only thing that counts is whether one has undergone enough to experience states of love, connection with the Creator, and adhesion with Him.

The speed at which we achieve this measure depends on our efforts. The Creator does everything, but we can only speed up time. If I invested a lot of energy and effort, came to lessons every morning, and did everything possible in my studies and work for the group (this is especially effective during the period of Passover), I would accelerate and shorten the time.

The states of ascents and descents rush through me with greater speed, I quickly reach my required measure, and a calculation called “Pesach” is made upon me.

When is the final calculation done? After seven years of plenty, after seven years of famine, and after ten blows, the ten plagues, then, suddenly, all at once, the final reckoning takes place. Why suddenly? Because the required measure is achieved in the darkness, in the middle of the night. A person knows nothing in advance. It happens unexpectedly, in a flash, and then the person breaks through.
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From the Daily Kabbalah Lesson 4/8/26, Rabash, “Come unto Pharaoh – 2”

Question: If I must strive to rise to a higher degree because I want to find a better state there, am I simply running away from suffering?

Answer: Why do you think the exodus from Egypt did not happen through suffering? You ask why I must advance by the path of suffering. It is because you are in the will to receive for your own sake and do not even know it; you must gradually begin to become aware of it and become acquainted with your egoism.

In the will to receive itself there is nothing bad; it is bad only relative to the Creator; relative to this world it is ordinary. We see how in people with great egoistic desires succeed our world.

They earn a lot of money and rule over those whose will to receive is not so great. As a result, those who do not need more than to earn a livelihood somewhere work for the one in whom the will to receive is great. He becomes the boss, the owner, and they become his workers.

It turns out that for our world the will to receive is a good, useful thing. And only if the Creator is revealed a little and He wants to advance the person and humanity, then to that extent He reveals the evil inherent in this state. And if we did not compare it with the Creator, we would not find anything bad in the will to receive itself.
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From the Daily Kabbalah Lesson 4/7/26, Rabash, “The Connection between Passover, Matza, and Maror”

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