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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”

In spirituality, desire determines everything. Therefore, a created being is not capable of willingly desiring suffering in order to subsequently, after a few steps, delight the Creator with an altruistic intention. This is impossible. This entire process must begin from above. The Creator is always the initiator.

Question: In the corporeal world, a small child learning how to walk does not see how helpless his state is because his mother is before his eyes and he knows she will help him. What about spirituality?

Answer: If we were standing and crying like a child, but while crying, looking toward the Creator, this state would be different from when He is concealed. If you see the Creator, it means He has not left you; He has not concealed Himself.

In the corporeal world, connection can be felt through sight, touch, an embrace, and so on. In spirituality as well, there are various degrees of connection: an embrace, a kiss, and so forth. If you have drawn closer to the Creator (no matter to what degree you are connected with Him), this cannot be called a state of darkness because you remain in connection with Him. He does not abandon you.

We must understand that states of darkness are sent to us from above according to how much effort we must apply at a given degree. Perhaps they are sent to you with the initial intention that you will not succeed. Perhaps this is meant to give you the opportunity to accumulate Reshimot and to clarify your failures, so that you will exert certain efforts in this situation.

You do not know this, but you are given exactly what you need at this moment for your spiritual advancement. The accounting is done from above. You do not know why or for what purpose—just as a child does not understand why his mother has stepped away from him, why she seems so harsh.

He was always in her arms and suddenly she places him in the middle of the room and steps back. The child is completely helpless, while the mother rejoices; she is teaching him to walk, teaching him independence.

This is what: “You shall see My back” (Achoraim) is. That is, from a state of darkness, you begin to see the light. It does not mean that through the Achoraim you directly see the light. In the state of Achoraim, you build the Kli. And through the Kli, you then reveal the face of the Creator.
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From the Daily Kabbalah Lesson 3/31/26, Rabash, “Show Me Your Glory”

Question: How can I ask a friend for help?

Answer: The help you can request from a friend should consist of his telling you something good. What else could there be?

When you turn to a friend, you should not tell him about all your misfortunes because this will bring him down.

Whether you want to or not, you are negatively affecting the other person, which is forbidden to do; it is called evil speech. If a person tells someone else something bad, no matter the form, it is slander.

What is slander? Anything one hears that brings him down and weakens him. Even just frivolity or any mockery weakens a person because his thoughts and intentions disappear the moment he hears it.

But the slander that is openly directed against the Creator is especially serious: “Who is the Creator that I should listen to Him?” This is the root cause of slander, because it cuts off any opportunity for a person to turn to the Creator, and in it lies his salvation.
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From the Daily Kabbalah Lesson 4/7/26, Rabash, “The Connection between Passover, Matza, and Maror”

In order for a person to have equivalence of form with the Creator, he must try to have fear in everything he does, as it is written (there), “Fear means that he is afraid lest he will diminish in bringing contentment to his Maker.” (Rabash, “What Is, If He Swallows the Bitter Herb, He Will Not Come Out, in the Work?”)

It is impossible to begin any relationship between a person and anyone else without the condition of awe. Awe is what the desire to receive feels as it strives for fulfillment, for life, for pleasure. However, opposite this, it also feels fear.

An unfulfilled desire to receive experiences fear that this state will remain or that it will come to such a state. This is animalistic fear—awe (Ira).

If we acquire a screen over this animalistic awe, which is directed inward toward the desire to receive, then from the desire to receive this awe turns toward the Creator and becomes something else entirely. Instead of thinking about myself and fearing for my own state, I tremble and think about His state. This means that I begin to feel the “suffering of the Shechina.”

Just as the desire to receive is the foundation for developing a system of relationships directed toward bestowal, so too, awe is the foundation for developing a system of relationships directed toward love. There can be no love without awe.

Even in the highest love, there must be awe. What if I could have given one gram more and I did not? And this is not any kind of deficiency on the part of the Creator, nor any natural deficiency on the part of the created being.
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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 name “Pesach” comes from the word “Pasach” (to skip over, to pass over, to leap over). This means that from all the great work a person performs, with all the ascents and descents he goes through, when at times he strives toward spirituality and at other times sinks back into the pursuit of pleasures of this world, when sometimes he thinks only of himself, and at other times is capable of thinking of someone else (although, of course, all his thoughts about others are still egoistic); and all these calculations are still within the bounds of this world, out of all this work, only the ascents are taken into account, while the descents are not considered; they are “skipped over.”

Baal HaSulam writes that the Creator counts all of a person’s attempts to rise toward Him, gathers them all together so that they accumulate into the necessary critical measure sufficient to give a person the light that takes them out of Egypt and allows them to unite with the Creator, to reveal spirituality, to open the “future world.”

Therefore, all the actions a person performs countless times, all the states one goes through day by day during study, during the preparation, and when working for the group all gradually accumulate into a state called “Pesach,” when everything positive is added up and the negative is not taken into account.

Here, descents, when a person was submerged and under the rule of the Egyptians, are not considered. This is what is alluded in the Torah, that the Creator has one calculation for the “houses of the Egyptians,” upon which He brings judgment, and another calculation for the “houses of the sons of Israel,” which He saves.

For each soul there is a unique calculation, a specific measure, that enables a person to reach this very state. But when, with respect to that soul, the necessary critical measure of the “houses of Israel” relative to the “houses of the Egyptians” is reached (the “houses” are called Kelim), then the Creator gathers them all together, performs “Pesach” (collects the good while skipping over and passing over the bad), and takes them out of Egypt.

After He gathers the good Kelim, He gives them the light, correction, and a person, within these Kelim, feels that he has come out of Egypt. Meanwhile, the Egyptians (the receiving Kelim) remain in Egypt, they still cannot be given redemption; only Galgalta ve Eynaim can be redeemed. Therefore, the people of Israel came out from there and later merited receiving the Torah. However, in Gmar Tikkun (the end of correction), the Egyptians, too, will receive their correction.

Those Kelim that the Israelites took out of Egypt are gradually corrected; this includes their shattering and the building and destruction of the First and Second Temples. We are now at the very final stage of correction, just before the final correction.
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From the Daily Kabbalah Lesson 4/8/26, Rabash, “Come unto Pharaoh – 2”

The Day of Remembrance of the Holocaust is a special, very sorrowful day in the history of the Jewish people and of all humanity, since we are all connected with one another. On such a day we must speak about the causes of this tragedy and its lessons, so that “the deeds of the fathers may serve as a sign for the sons.”

There is nothing but the upper force, good and doing good, which governs us all the time. There is not a single action that goes beyond this good governance.

Therefore, if in our scrutiny we do not rise above our egoistic nature and begin to judge the Creator, doubting His good guidance, then we will deceive ourselves. Then all our investigation will bring no benefit and will lead us into the same bitter reality we are forced to speak about today.

The Creator feels our sensations. If we are united and rejoice in this, then the Creator rejoices. He has no sensations of His own; He resides within us, much like a mother who lives through her beloved infant. Through our connection with one another, we create a place for the Creator, a place where He can exist.

And if we are not connected, then there is no place for the Creator; consequently, we feel His actions in a distorted, inverted form, as if they do not come from Him. Every action is experienced in us in direct proportion to the degree of our unity or disunity.

The Creator resides within our connection with one another. This connection must be in a constant state of development, beginning from the initial shattering performed by the Creator up to the final correction, complete adhesion. As long as we do not lag behind in our advancement from the stages of correction we are destined to traverse, all is well with us. But if we fall behind, then we find ourselves in a dire state, one that we ourselves have brought about.

If at every moment we do not correct the connection between us, then we feel the difference between the desired state and the actual one. Suppose that today I must be corrected by 20% in my connection with all humanity and I have reached only 15% connection.

Consequently the missing 5% are revealed to me as pressure, problems. In essence, these are the forces that are meant to speed up my advancement, to make up for the delay, to extinguish the gap between the desired and the actual.

These forces do not testify to the goodness or evil of the Creator, but are simply a natural consequence of the work of the system, as it is said: “A law has been given and cannot be transgressed.” That is, one must evaluate not by how painful or pleasant it is for us, but by how much these forces, which are revealed to us as good or evil, help us to advance correctly.

The Creator does not wish us evil, but there is a law of nature, and in fulfilling it we feel our connection, whereas in violating it we feel pain, to such an extent that today we are forced to recall the Holocaust, the most sorrowful event in the history of the Jewish people.

And of course, it was not caused by the Creator, but by people who were obliged to correct the connection between them and did not correct it. The delay in correction was so enormous that it poured out into terrible suffering.

What lessons can we draw from this? Throughout the journey from ancient Babylon until today many tragic events have occurred, and all for a single reason. Since the Creator represents the general law of nature, the system shows us the necessity of connection. But we do not listen to it and do not hasten to rectify the delay, we consequently receive the corresponding consequences. In fact, we ourselves have caused them and cannot blame the Creator.

We are aware of the requisite conditions, but we do not fulfill them; in doing so, we summon forces that push us toward our ultimate goal with greater severity and resolve. Throughout history tension and troubles have pursued us: exiles, enslavement in Egypt, wandering in the desert, and the destruction of the Temple. But the Holocaust is a state of an entirely unique nature.

In the course of its historical development, the people of Israel had already reached the point where the fourth degree of connection within the soul of Adam HaRishon became a necessity, but failed to realize it. Even today we are not fulfilling this goal, so what can we expect? Only states even worse than those that we have already endured. We must learn from history in order not to repeat the same states.

After Babylon and Egypt, blows pursue us one after another at every moment when we do not create the connection between us in the required measure. The punishment will be collective for the entire people of Israel. And today we are responsible not only for ourselves, but for the whole world.

At one time it was possible to carry out the correction in a limited group, within the European Jewry. The Nazis themselves wanted to help the Jews revive the State of Israel. At first, they acted as forces helping the correction. But if we do not use the chance given to us, these forces turn into negative ones.

And today, if we do not use the forces serving to awaken us, forces that are already manifesting as negative, they will turn into something far more terrible ones than anything we witnessed before. Today’s Holocaust would be on a different scale entirely, not confined to Europe, but would encompass the whole world. Therefore, it is imperative that we understand this reality and hasten to undertake the necessary corrections before it is too late.

If we unite, then the upper force flows through us to all the nations of the world, to all of reality, and gradually the whole world attains a state of unity. At that point, all turmoil subsides, the Creator begins to reveal Himself to the created beings, and the world attains its destined correction.

If, however, we, the people of Israel, do not unite among ourselves, at least within Israel, where there are the best conditions for connection, if we do not become as one man with one heart, do not love our neighbor as ourselves, do not become a light for the nations of the world by demonstrating an example of unity to the world, then we will pass through such terrible states that the horrors of the Holocaust will pale in comparison.

Merits can turn into faults and faults into merits. Therefore, we must believe that we currently have the opportunity, the time, the place, and all the necessary means to avoid repeating the mistake made by the Jewish people almost a hundred years ago.

We must not squander the opportunity to unite among ourselves in order to connect with the upper force that is inherently good and the source of all goodness. Through us this force, which wants to be revealed to all the inhabitants of this world, will be able to manifest. We must help it in this and become a conduit between it and humanity.

Let us not repeat past mistakes. The wisdom of Kabbalah describes the laws of nature, laws that operate independently of whether we find them pleasant or unpleasant, laws that do not take into account anyone’s partisan or economic interests. There is no doubt that had the Jewish people behaved differently back then, the world today would look completely different.

Everything lies in our hands; we determine our fate and the fate of the whole world. The law of nature is an immutable law that must be fulfilled. The Creator does not pity us and does not punish us, He simply carries out this universal law. The Creator is nature, and according to nature’s program we are obliged to unite in one desire, in one intention, according to a single formula of mutual bestowal. We must bring this unity to the world—this is our mission.

Let us not repeat the bitter mistakes of the past; instead, on this solemn day, let us resolve to take upon ourselves the sacred duty of leading the world toward true unity.
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From the Daily Kabbalah Lesson 5/9/19 on the topic “Holocaust Remembrance Day”

It is written in Shaar Hakavanot [Gate of Intentions], “This is the meaning of the Maror [bitter herb], which is ‘death,’ in Gematria. This is also why he must taste bitterness, and if he swallows it, he does not do his duty… (Rabash, “What Is, If He Swallows the Bitter Herb, He Will Not Come Out, in the Work?”)

There are three states in the universe. The first state is the stage of infinity (Ein Sof) that includes souls before they leave the direct control of the Creator. This stage is as He created it; He gives everything the qualities of perfection and eternity. As He is, so are they.

However, this is done on by Him. Therefore, souls that sense the Creator experience what is called “shame.”

They need to be freed from shame, and thereby be brought to a state in which they will no longer simply receive from Him, like a fetus in the womb, in perfection due to His efforts, but would acquire their own level, their own feeling, their own awareness, that they will really rise to the level of the Creator, become similar to Him in properties, and not be compelled by Him.

Then the second state arises, the state of work and effort, during which we go through the process of correcting and installing Kelim in order to experience the first state in its entirety. We ourselves desire it, and acquire it; it is ours. When this happens, the second state turns into the third.

Therefore, Maror (bitter herbs) should not be swallowed but chewed. According to our Passover laws, a certain amount of time, a certain measure, is allotted for this.

And then, if we “chewed” it well, if we went through all the attributes of the properties in the desire to receive relative to the Creator’s desire to give, understood what our nature is, and then achieved the use of the intention for the sake of giving, i.e., as they say, “swallowed” Maror, then we really come out through the work of acquiring new vessels, and we merit “getting out of Egypt.”

In the work itself, there are three special stages: faith, prayer, efforts (in Hebrew: “Emuna,” “Tefila,” “Igiya,” the acronym of the first letters of which is “Iti“, which means “with Me”).

The “place,” the state we have to reach, is called “with Me” (“Iti“): “Here is the place [next to] Me.” This is the place of the Creator, and you can come to this state “with Me” through faith, prayer, and effort.

These stages are present at every stage of our work, in every state. Accordingly, the overall process of our advancement is divided primarily into these three parts: faith, prayer, and effort.
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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?”

Concerning the Maror, it is written in the Haggadah, “This Maror we are eating, what is it for? For the lives of our fathers in Egypt were made bitter by the Egyptians, as it was said, ‘And they made their lives bitter with hard work … which they made them do hard labor.’”

We should understand what “And they made their lives bitter with hard work” means. What is it in the work of the Creator? (Rabash, “The Connection between Passover, Matza, and Maror”)

On one hand, it is written in the Torah that the people of Israel are “stiff-necked,” stubborn, unwilling to listen to anyone; it is difficult to impose anything on them or obligate them.

On the other hand, it is said that this is done by the Creator. He places Israel in such conditions, gives them all kinds of obstacles, hardens their heart so that they cannot hear and fulfill what He demands, and so that they will feel the need for Him with the full depth of their desire to receive, and then within them arises the desire for redemption.

What is required from the people of Israel if the Creator so hardens their hearts?

In the article “Freedom of Will” we learn that nothing needs to be done. There is nothing new that must be built, everything has already been built. All the degrees are arranged, and if a person rises from degree to degree, it is, of course, because he receives the strength, the mind, and the desire from above. If he has an awakening from below, it means he has the desire and the sense of necessity for ascent, and he cannot help but move to the next degree.

So where, then, is the place for our work?

Our work is in the middle, in the constant “and they groaned…”, that is, in a quick, independent check: Can we turn to the Creator?

Our work is in the awareness of the state. As soon as a person becomes aware of his state, from above it is immediately changed to a more advanced one. He becomes aware of the next state, again it is replaced with an even more advanced one. And so, each time.

The entire ladder of states was already created in advance in the process of the expansion of the light from above downward. There is nothing new here, everything has already been prepared for us.

A person must understand that if he wishes to improve his state (and this is also true regarding society and our people in these difficult times), he has no possibility of doing so while remaining on the same degree, because the degree on which he stands determines his state.

If we wish to feel better, we must rise to a degree closer to the light; there we will feel better. And if we want to feel even better, we will be obliged to rise even higher.
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From the Daily Kabbalah Lesson 4/7/26, Rabash, “The Connection between Passover, Matza, and Maror”

How can we rise along the rungs of spiritual elevation? Kabbalists answer that it is by means of the light that returns to the source.

During the study of Kabbalistic sources with the correct intention, we arouse the surrounding lights, and as it is written in the “Introduction to The Study of the Ten Sefirot,” the surrounding light that comes awakens a person, gives him strength, and the person rises from their degree to a higher one and from that degree to an even higher one.

One must not expect that in my current state I will feel better; this will not happen! On the contrary, if a person does not advance toward the surrounding light and lags behind “the general time,” then he descends, and begins to feel worse and worse until the sufferings bring him to the understanding that he ought to begin to rise, since to change a state means to rise.

And one can rise by means of the light that returns to the source. This constitutes the entire principle of realizing “Jacob’s ladder.” It is immutable and we are all on it.

So it is necessary to become aware of the state we are in, understand the reason we feel bad and how we can be saved, and bring the means of deliverance into action: the study of Kabbalah with the intention to rise. And the closer a person is to the surrounding light in his intention during study, the more strongly this light influences him, and the faster, accordingly, the person rises.

We know that connection in the spiritual is determined by similarity of qualities. The closer a person’s intentions are to bestowal and the farther they are from his own ego, the stronger is the influence of the light on him. Therefore when beginning to study, it is necessary to arm oneself with such an intention, and then we will indeed be able to rise along the spiritual degrees and feel attain a sense of well-being.

This is precisely what the Creator desires: that each of us should find a degree on which he will feel good. Then a person will discover that this is not enough for him and that an even greater pleasure exists. And so on until the very end of correction when he will see that he is in absolute good.
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From the Daily Kabbalah Lesson 4/7/26, Rabash, “The Connection between Passover, Matza, and Maror”

Question: What is “leaven” (Chametz) that we so carefully remove before the holiday of Passover?

Answer: The leaven before Passover is the evil inclination that we had in Egypt that we used in order to fight with one another.

But the leaven we return to after Passover is used differently. We use it in order to bestow upon one another. After all, without the bad relationships we had before, we would not know how to establish good ones. That is, we use the opposite—where there was hatred, there will now be love.

Yet this new leaven is not the same as the previous leaven because I use it for the sake of bestowal, for the sake of love.

For example, before I would constantly take your toys when playing with you, and I would enjoy the fact that you cried, screamed, and ran to complain to your mother. Now I decide that I will no longer do this. So what do I live on? “The bread of affliction,” Matzah. What do I gain from this? What pleasures are there in life? None! For seven days I remain in such a state.

Then I pass as though through a tiny opening, from exile to redemption. This is called the crossing of the final sea (Red Sea). That is, I exit the state in which I used my ego and enjoyed my own power, like Pharaoh.

And afterward when I have made the decision to become different, that same leaven, that is, those same toys that I took from you and enjoyed your crying about it, I return to you, and now I enjoy the fact that you receive pleasure.

This is bread after the exodus from Egypt, not the “bread of affliction,” not even ordinary bread, but a luxurious cake that is 620 times richer, that we call “bread of love.”

We take all the evil that we had in Egypt and turn it into good. This is what the people of Israel wept about during the forty years of wandering in the desert. They cry, “Where is our Egypt?!” because they include it within themselves, and then they correct it, again and again.
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From KabTV’s conversation “New Life 539 – Jewish Culture: Between Chametz (Leavened Food) And Matzah,” 3/24/15

Question: What does humility above reason mean?

Answer: It is about the fact that when the Creator is revealed, a person feels like they are in a good state.

During this period, one must understand that he received this state not by his own efforts; it is not his achievement. It is simply that now he is pleasing to the Creator, so He wishes to bring him closer and does it at His own expense.

And afterward, the Creator will give a person the opportunity to approach spirituality at one’s own expense.

What does this mean? You must reach a state where you feel filled with light and the closeness of the Creator on your own, through your own efforts, the moment you are given the feeling of darkness. This can be compared to a situation where a mother leaves a child, takes a step back, and now the little one must take a step forward to fall into his mother’s arms. This is how she teaches him to walk.

In the same way, a person must once again connect with the Creator and try to restore the previous state of unity with spirituality, like a child returning to his mother’s arms. But the person must do this by their own efforts, that is, to fill their emptied Kelim with their own reflected light.

Previously, the mother filled his Kelim; this was the filling from above. Now he must fill himself through the light of Hassadim and come to the same state of joy, unity, and closeness as when the upper filled his Kelim.

This state is called filling with the light of faith during darkness, so that a person does not feel a lack (Hisaron), so that faith fills his whole Kli, as it is said: “And the darkness will shine as light.”

Similar processes are present also before the Machsom, but the light in these states is not real. Even before the Machsom, you feel confidence and joy from the closeness and feeling of the divine presence.

And after entering the spiritual world, all sensations are measured by light; you go through true, real states. This is like the birth of a new life.
[354852]
From the Daily Kabbalah Lesson 3/31/26, Rabash, “Show Me Your Glory”

Question: What is the connection between a person’s advancement in spirituality and the length of the periods of darkness?

Answer: The periods of darkness (Achoraim) test us; they check how ready we are to make efforts in order to come to a good state in our sensations. But this does not mean that we disconnect from the work.

Let us say I was in a good state, I had an excellent mood, a good attitude toward the study, I felt some closeness to spirituality. Now I have run out of steam, I no longer feel my former enthusiasm, my mood has worsened, I again lose interest in spirituality.

If I stop studying now, go on a trip, go have fun in a bar, or simply go to sleep, I would not build new Kelim, I would not advance myself in spirituality. Of course, I will experience some sensations, and these Reshimot will be added to the general fund. In time, based on these Reshimot, a shift in the right direction will come.

But the most effective and powerful shift is achieved when we resist the state of darkness with all our might. We strive to return to the feeling of spirituality as much as possible.

From above, I was given the opportunity to return from the state of darkness to light by my own strength. I can attach myself to spirituality despite the fact that I am not being helped from above. My emptied Kli, which had previously been under the influence of the surrounding light, must be filled with my own impression of the importance of spirituality, and then I will feel myself as I felt before the state of darkness.

Previously, this feeling was given to me by the light that filled me. Now, I give myself this feeling of closeness of spirituality. However, for this, I need an environment, a teacher, books, and various actions that help me acquire the greatness of the Creator. That is, I must fill my empty Kli myself. And the ideal situation is when I succeed in doing this.

Then I instantly move to a new state. I succeeded, I did it, I rose one degree higher by myself. Now an even heavier feeling of darkness is added to me. That is, I took a step forward toward the mother, again fell into her tender arms, I rejoice, but suddenly the mother leaves me again. I have just embraced her, again united with her, and she takes a step back again. And this step back is now much greater than the previous one.

If it were the same small step, I would not worry. But now the situation seems to have worsened. That is, each time you fall even lower, the states of descent are heavier. A person thinks that they have become worse, have moved even further from the Creator. This is a sign of advancement. Because they will now be able to step forward even further by themself. This is the process.
[354858]
From the Daily Kabbalah Lesson 3/31/26, Rabash, “Show Me Your Glory”

Question: The Creator suffers from the fact that He cannot bestow to the creation. But for what reason would the creation develop a need to bestow to the Creator?

Answer: The need to bestow comes to the creation from above without any preparation on its part. Just as the light that filled the first stage gave it its nature, so too the surrounding light that descends upon the one who studies Kabbalah, who wants to connect with the root, gives him its qualities.

Even if for now he simply wants to connect with the root without even yet realizing what it is; however, he studies not for the sake of knowledge, but for the sake of filling the point in the heart. And then the surrounding light, by influencing him, brings him the enchantment of holiness, and brings him precisely an affinity for the quality of bestowal.

The surrounding light gives a person the desire to bestow. A person does not know how this happens. We are not capable of expressing how, within the desire to receive, a desire to bestow is born; just as from the first stage of direct light, the second stage is formed. We have no words to express this transformation.
[354598]
From the Daily Kabbalah Lesson 3/24/26, Rabash, “What Is, ‘When Israel Are in Exile, the Shechina Is with Them,’ in the Work?”

Question: What does bestowal to the Creator consist of? After all, the Creator, in essence, does not need any bestowal from our side.

Answer: Let’s take the example of the guest and the host, which Baal HaSulam chose probably because it describes all the nuances of the relationship. On one hand, it seems that the host needs nothing from the guest, but on the other hand, why does He nevertheless make the guest aware of His existence?

He could receive pleasure from the guest without revealing Himself. Does a mother in our world have an intention to reveal herself to the child when she gives anything to him? No, such is simply the nature of her desire to receive. She enjoys even though the child gives nothing back.

Thus, from the perspective of the desire to receive, the host is not obliged to reveal Himself to the guest; the desire to receive already contains fulfillment from the act of giving. Therefore, the desire to reveal Himself to the guest stems from the desire to bestow; through the revelation of the Host, the guest can reach a higher degree than that of a receiver.

We see that Bina does not need any return from Malchut other than receiving MAN, according to which she passes MAD from Aba to Malchut, and nothing more. Why? ZAT of Bina is the desire to receive, therefore she does not need any response from Malchut, which simply receives without any restriction.

But when Bina reveals herself to Malchut, she does not reveal her essence, but her GAR, the desire to bestow that she received from Keter, and wishes to resemble it because Keter is the giver.

Here there is a kind of paradox. If the desire to receive works for the sake of bestowal, then it does not need any response for its own benefit. The desire of the mother (Ima) to receive is fulfilled; she is satisfied by taking from the father (Aba) and passing it on. Her AHP is full, and she enjoys it—just ask from below, and that is enough.

From this we see that even if the Creator had a desire to receive, He still would have no need whatsoever to reveal Himself to the created being, only to give and to enjoy bestowing. Only the necessity to bring the created being to His level obligates the Creator to reveal Himself, not out of a desire to receive, but from a true desire to bestow, in order to build Kelim within the created being, desires to attain His level.

Therefore, when the created being begins to feel the host, it also senses His status. The host is not simply giving to it, for one who gives actually wants to receive pleasure from it, which seems justified to us. But when the host is revealed as perfect, revealing to the created being its own imperfection in comparison, then the created being truly acquires a deficiency (Hisaron).

Now we see that receiving pleasure from the host within the desire to receive is necessary only to maintain the connection, while everything else is based solely on the unfulfilled desire (Hisaron) of the created being to be like the host. Therefore, each time we deepen in the work, in its importance, in any relationship with the Creator, we must relate to Him not as the giver (“Go to the Master who made me”), but as a model for my Hisaron, as the one I must become like.

I must strive for the same qualities, the same properties, the same aspirations that He has. And this is called the “first nine Sefirot” (Tet Rishonot). The rest of the relationship is then built on the interaction between the receiver and the giver, between the Creator and the created being.
[354719]
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: It is said that a person exits their spiritual state, falls, and then is in an unconscious state. What does that mean?

Answer: First of all, even now we are in an unconscious state, devoid of awareness of the spiritual. Suppose a person is already on a spiritual degree. What does it mean that he “descends from that degree”? The lights, the Mochin, depart from them, and if the lights leave, it means they are without consciousness: the Light exits, and the understanding and feeling of where you are disappear.

Question: Why does a person realize this only after several hours or days, rather than being able to grasp it the moment the light departs?

Answer: In our current state, this happens because you are still under the rule of the Klipot. The lights withdraw because an additional measure of the desire to receive is added to you. In this, it is as if there is no fault of yours; you do not exit your state by yourself.

We never enter into a spiritual state or exit it on our own; rather, we are given additional desire to receive. You did something, achieved something, received some reward through effort, and now a state of awareness in your connection with the Creator comes.

In spirituality, as soon as you attain something, you must continue. In the corporeal world, you can remain in a good state, but here it is not so. Therefore, the Reshimot of the next degree immediately awakens in you with greater Aviut. This Aviut seemingly “spoils” your connection with the Creator, and then you begin to receive pleasure for your own sake within this Aviut.

You begin to enjoy: “How wonderful this world is!” and you already forget about the connection with the Creator, about the fact that precisely because you were striving toward Him, you received this pleasure. And so, you fall.

But what is a descent? It is the loss of connection with the upper one.

You remain within your desire to receive, enjoying it, and that’s it. This is defined as a fall. When does it happen? When there is a lack of attainment, of awareness. And so, it happens each time that the added desire is greater than what has been corrected. It disconnects you from the Creator, and you remain only with the pleasure.

So what can you do? Nothing can be done; now you must correct this desire. Did you have the ability not to fall? No. Could you have held yourself at the moment before the fall and remained in the higher state of connection with the Creator with the new Aviut? No. You are obliged to realize it in the descent, that is, to pass through its full depth and then connect it to the desire for connection with the Creator. There is no other way.

Therefore, it is said: “There is no righteous person who performs a commandment without first stumbling.”

Thus, first come failures, darkness, intentional and unintentional transgressions, and only afterward comes their correction.
[354547]
From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”

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