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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.
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From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”

Question: Recently, I was in a state of darkness, and the thought that this was sent to me from above and that I must oppose it with my own efforts helped me. How can this approach be explained to people who are truly suffering?

Answer: You are touching on two different things here. Right now, we are going through a difficult period: the Creator is distancing Himself from us.

When the Creator hides from us, terrible troubles fall upon us, intense suffering that we constantly have to overcome. And to the extent that we fail to move forward, that we do not want it and do not seek a path that will lead us to the light, our suffering increases. This is because the purpose of suffering is to awaken us to search for its source.

If I receive a single blow, it is not so bad. But if I am struck again and again, I begin to reflect: Why is this happening, where is it coming from, who is causing me pain, and how can I resist it? All these blows somehow affect my desire to receive, which wants to enjoy. Through this, I become wiser, I gain understanding, and I come to recognize the evil of the egoism. The awareness of evil is the mind standing beside the heart.

I begin to learn, gain experience, and study what these blows are, why I received them, and what they change within me. I become like a patient studying his illness.

There are patients who know their illness better than their doctor. A doctor must specialize in thousands of diseases, most of which he has never experienced. But a patient has only one illness and may read thousands of books about it. Such a person can sometimes advise you better than any doctor.

What can be done? It is impossible to help a random person off the street. At the moment, he is under the fire of suffering. This fire must strike him more than once until it forms not only the desire to escape suffering, but also the desire to seek a way out of pain and blows.

At first, I am not capable of this; I only want to run away from suffering, to hide from the blows. But then I begin to see that I cannot escape them, that there is no way to retreat. And so, during periods of suffering, and especially during moments of relief, I begin to search for how to avoid these situations in the future.

Alongside the terrible feeling of suffering, I begin to grow wiser. It is as if I acquire a mind through which I search for ways to free myself from suffering so as not to experience such torment again. The blows intensify, and each one is heavier than the last. It is like the Ten Plagues of Egypt, where each plague was worse than the previous one.

This continues until I uncover the true cause behind the blows themselves. And in suffering, I begin to feel the one who sends them. This is a connection with the divine.
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From the Daily Kabbalah Lesson 3/31/26, Rabash, “Show Me Your Glory”

Question: If I derive enjoyment from working for the friends in the group, is there any point in trying to suppress this enjoyment, as if to say, “I am enjoying myself, but I do not want to enjoy it”?

Answer: One must not suppress enjoyment, whatever it may be, especially the kind that comes to you along the path of spiritual work. Instead of simply enjoying what you have, you should examine where this enjoyment comes from and strive for enjoyment from the path itself, from the similarity of qualities to the one you wish to resemble, to whom you are drawing closer.

Enjoyment is the goal, but the question is what kind of enjoyment it is. The thought “to delight the created beings” is both the beginning and the end of creation.

If you want to attain the Creator, you must get to the feeling that the Torah is the science of life. Baal HaSulam explains this in The Study of the Ten Sefirot. It is not enough to merely perform acts of bestowal; you must enjoy them and receive fulfillment from the highest light. If a person suffers while walking this path, it means that he is under the control of the Klipot and not under the control of holiness.

Every moment a person suffers, they are disconnected from the Creator. After all, if the Creator is the source of pleasure, how can you suffer and still be connected to that source? It cannot be.

Any corrected state must be filled with enjoyment.
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From the Daily Kabbalah Lesson 3/21/26, Rabash, “We Should Always Discern between Torah and Work”

The desire to receive constitutes the entire matter of creation. But until it is corrected by the quality of Bina and transformed into an intention for the sake of bestowal, it cannot be properly used and brought to perfection and eternity.

Therefore, Abraham, who was the first to achieve this correction, is called the “father of the people.” He received an additional letter “Hey” (“H”) to the name “Avram,” which indicates that he received the property of Bina.

His property is called mercy (Hesed). When Bina, which pertains to the three upper Sefirot (GAR), transmits its property to the seven lower Sefirot (ZAT), to the receiving vessels of the lower one, then its property is defined as mercy. This is what one must acquire in order to correct the Kli of one’s soul.

We measure a person’s spiritual level and one’s capacity to receive for the sake of bestowal by the extent one attains the correction of Bina on their Malchut. In other words, everything is measured, not by Malchut, but by how much it can be used in accordance with the correction of Bina in it.

In order to bring creation to its state of correction, the vessels were broken (the shattering of the vessels); as a result all the properties of Bina were incorporated into the properties of Malchut and intermixed. In every part of Malchut the attribute of Bina is present to the extent that Malchut is capable of perceiving and acquiring this property in a beneficial way.

This intermixing must reach the lowest degree, because this is the only way to identify and correct Malchut so that, in each of its states and desires, it would use the property of Bina to acquire its character.

Therefore, instead of counting Bina as its own (acting as a Klipa and using holiness in order to receive), Malchut does something different, it adheres to Bina initially using only Bina’s forces, and only subsequently assimilates the properties of Bina, giving for the sake of giving and then receiving for the sake of giving.

Thus, a person must reveal and implement the correct use of Bina. In other words, one must acquire the property of mercy and make it more important, above all other properties, attributes, and distinguishable characteristics. This, in essence, is the entirety of a person’s work.

Then it becomes evident that the desire to receive was created as a means of reaching the level of the Creator, because with all its might it joins to the property of mercy, the property of Bina, to the property of the Creator, bestowal. Malchut, by adhering to Bina, reaches Keter by using the property of Bina to the fullest capacity.

We observe that the process of including Malchut in Bina, beyond being our whole path and the sum of our work, also refers to the instruction the Creator gives Abraham: “Go forth.” A person who receives the addition of Bina to their nature now has the opportunity to work, since they have both means, and only by working correctly with them can they achieve the goal of creation.
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From the Daily Kabbalah Lesson 3/19/26, Rabash, “Concerning Hesed [Mercy]”

Question: Why does the created being build a new Kli known as reflected light?

Answer: Malchut of the world of infinity sensed the disparity between itself and the upper light; it felt how exalted He is. Furthermore, while receiving pleasure from Him, it perceives its own oppositeness to the light, which brings a feeling of separation with it, a realization it is unlike Him. This leads it to the restriction (Tzimtzum).

We refer to this sensation as shame. There is a very profound meaning concealed within this, but it is difficult and not always possible to express in words. Yet, it is precisely from this sense of shame that Malchut generates all subsequent actions, starting from the state in the world of infinity when it signals its readiness to perform the first restriction, all the way to the moment it completes the entire process and returns to the state of the final correction, to the state of infinity, once filled with light, but this time in a vessel of reflected light.

This initial sense of shame serves to activate and sustain all subsequent actions. That alone is sufficient. Indeed, everything that exists, from the world of infinity throughout the entire cycle leading back to Infinity, is that very same Malchut working behind the scenes on itself. Although it operates through various parts and states, it is Malchut performing the work.

On one hand, she orchestrates the shattering of the vessels so they fully experience and recognize the extent of all its deficiencies; on the other hand, Malchut integrates the first nine Sefirot that are in it to correct its relationship with the upper light.

It follows that it performs all actions for the sole purpose of restoring itself to the state of infinity. Now, the state of infinity is attained through its own initiative, from a state of absolute oppositeness. Malchut itself chooses the state of infinity, and in doing so, elevates the Creator to the exalted stature of the giver.
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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?”

A person on the spiritual path goes through various states. I remember how my teacher, Rabash, sometimes could not see or hear anything around him, as if he were unconscious. It seemed like these were moments of disconnection from reality.

This does not happen to us. But we are talking about a very practical, very realistic person who worked his whole life: at times as a shoemaker, at times in a tax office, and at times in construction.

He was not some kind of mystic or philosopher, or even a programmer. He stood firmly on the ground with both feet. And you could see how he would literally lose himself. In every state, you must break through into reality; a clouded, hazy state is the worst. Don’t settle to hovering neither here nor there and simply dragging out an existence; that is the worst.

I often get angry at myself, which is not surprising given my character, and thanks to this, I come out of it. It is said: “In man, the good inclination will always be angry with the evil one.”

You provoke yourself to anger, you induce a certain state within yourself, and then you begin to reflect on it: maybe it is this way, maybe that, is it worth it or not? This is such-and-such state, this is such-and-such stage. This process occurs on all levels; the main thing is not to allow the next moment to be the same as the previous one.

If you see friends around you who can agree to waste moment after moment in this way, then run away from them. They will infect you with laziness, and this is a very big problem.

In one of his letters, Rabash writes about bad tailors and bad shoemakers who say: “Let the shoe or dress remain as it is, it is no big deal.”

This fellow says much the same thing, “Where are you rushing to? Why are you jumping? Look at yourself. Here I am, living calmly, and you, it is simply not serious.” You should simply run away from people like that, cut off contact, don’t look at them, and be influenced by them as little as possible.

For me, what matters is precisely what I see, not what he sees. Such a friend weakens me. I want to win something in life; it is vitally important. Everyone can demand this of another; we must build a society, and that means we must demand this.
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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: How can we help those people who are not walking the path of truth, who are not seeking spirituality?

Answer: I can only feel regret for people who do not feel what I feel. That is all. What else can I do for them?

I can only work to disseminate Kabbalah so that they too will feel a need for the Creator. I cannot simply feel compassion for the suffering masses because that is animalistic pity that has no spiritual goal.

And indeed, if I feel animalistic pity, it means I am not justifying the benevolent governance of the Creator. I must come to a state in which I am able to justify the blows sent by the Creator.

As for the masses, I help them recognize the Creator, the one who executes the blows, within the blows themseleves. As soon as we attain the executor, sufferings turn into pleasures. But we must be able to explain this to the masses in an accessible way. We must build a process of presenting information about spirituality for the broad public.
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From the Daily Kabbalah Lesson 3/31/26, Rabash, “Show Me Your Glory”

Question: Can a person who is in the spiritual world cause harm?

Answer: A person who is in the spiritual world cannot cause harm, but one’s negligence harms a person just as it does in the material world. There is always free choice in this: either to awaken oneself and shorten the time of the path, which is called “sanctifying the time,” or not. In spirituality there is always free choice. It is not as it is in the corporeal world, but it exists nevertheless.
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From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”

Question: What does it mean “not to spoil one’s stay in the spiritual”?

Answer: It means that a person never abandons the intention for the sake of bestowal, constantly watches over their screen so as not to lose it, and takes care to strengthen it time after time. You cannot completely lose it and go back below the Machsom, but descents, of course, do occur.

And again, there is a law: “One is raised in holiness, never lowered.” Even in this world, in a very bad state, we still move forward, albeit by a path that is far from ideal.

Suppose I must get from here to Jerusalem. I could drive in a car with air conditioning and music and reach my destination in comfort, or I could end up in a minefield, under fire, and also reach the place. The question is how we handle the journey.
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From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”

Question: Can a person who has reached double and single concealment to regress all the way to the level of the animal?

Answer: No. When it seems to a person that after several years that they are returning to a former and even worse state, they indeed descend below the previous state, but only in order to take additional Kelim from the Egyptians, to receive a new portion of their uncorrected desires.

It is impossible that you will find yourself in a lower state than today except for the brief interval required to immerse you in this filth. As a result you will see where you actually are, and this will force you to rise faster. This is what is happening to us today: sufferings are intensifying and intensifying until enough of them accumulate for us to begin to think.
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From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”

Question: Can we say that there are also degrees in this world; it is that only we do not see them?

Answer: Of course there are degrees in this world too. This whole stage is called “the time of preparation,” and here, naturally, there are many states preceding the Machsom. First of all, the preparation period spans thousands of years, which we pass through in all our reincarnations.

We have passed through animalistic desires, the desire for money, honor, and knowledge, and the desire for spirituality. All this constitutes the duration of our reincarnations; all this is the time of preparation. Naturally, there are degrees here, periods of descents and ascents.

Each time a little more surrounding light is revealed from above and a greater will to receive is revealed from below. A person suddenly again begins to be drawn to money; unexpectedly, one’s own ambition awakens; a person begins to worry about their position in society and why they do not receive support from it.

Temptations are supplied to a person from above, they are enticed by the possibility of becoming rich, of attaining power, and so on. This happens so that they will study themself and become aware of their aspirations and weaknesses and their insignificance in confronting enticing pleasures, so that they will study what the will to enjoy created by the Creator is.
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From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”

Question: What is the animal state and how does it differ from double concealment?

Answer: An “animal” is an ordinary person with five senses and a desire to enjoy that are divided into desires for animalistic pleasures, money, honor, and knowledge. In the animal state you seek to enjoy whatever you see in the material world.

Double concealment differs from the animal state in that you yourself determine for yourself that you are in double concealment, that you have no connection with spirituality, that you are in a state of darkness, and the Creator does not look upon you and elate to you in any way at all. Thus, in double concealment there is still some measure of revelation.

The light that shines from above does not shine on us more strongly or more weakly for no reason. It may shine in a way as to define the form of its presence or of its absence that manifests as a “hiding Creator” when I feel that He is hiding.

If the light simply comes, this is called its “face” (Panim). When it shows you that it is not there, this is called the “back side” (Achoraim). In this lies the difference between the path of Torah and the path of suffering. If it shows you that it is not there, this awakens in you the path of heavy sufferings; if it shines in a direct form, this is the path of Torah, the path of light. Everything depends on your reactions.
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From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”

Question: What is the connection between suffering and a descent? Can suffer but not fall or vice versa?

Answer: Indeed, what does suffering actually mean to me? And what do we call a descent? Is it possible that, while feeling suffering, I am in an ascent at the same time? No, that is a falsehood. In one’s development, in every state and on every degree, a person redefines anew what an ascent is and what sufferings are.

At first, animal pleasures, money, honor, and knowledge are important to a person, and they serve as his criteria for ascents and descents. For example, “earning more” or “achieving greater power” mean an ascent and the opposite state meant a fall.

In the end, a person comes to a state where one becomes indifferent to everything except spiritual ascent, in which he somehow feels spirituality more, senses the presence of the Creator more acutely, and that, apparently, the Creator observes everything and governs everything, including him. From this a person experiences a certain elevation, and this defines the concept of ascent, from which one feels good.

In contrast, in double concealment a person does not feel anything, not even the Creator. Various things happen to them, and they are sure that they occur by themselves and have no relation to the upper force.

In simple concealment one feels unpleasant things: a sense of fear, phobias, various obsessive thoughts, but within them one feels that they are sent by the Creator. The feeling of the Creator sending them sweetens the feeling of suffering for one so much that a person begins to strive for them, just to feel through them that it is the Creator arranging this for them. Then a situation is possible when one supposedly receives suffering, but inside them they feel enjoyment.

If a person comes to a state in which they are not in single or double concealment but resembles an animal, then they prefer to enter simple concealment: “It does not matter, let there be suffering, but with its help I will feel that I am connected with the Creator, let me have at least something from eternity; let there be suffering if there is no other means.”

From the Creator’s side, this is of course an undesirable state, because a person who has truly come to a connection with Him is obliged to receive enjoyment from this connection. Therefore, simple concealment is not the end of the path.

And even then, it is still done at the expense of the person: “It does not matter, let there be sufferings as long as I feel the Creator.” Thus, one’s calculation is that in order to feel the Creator it is worth paying even with sufferings. This is still an egoistic calculation: I strive for pleasure, and the sensation of the Creator is now a great pleasure for me. And until I cross the Machsom, there can be nothing greater.

My state right before the Machsom is called “It does not let me sleep” to such an extent do I strive for spiritual pleasures and prefer them to all the pleasures of this world. I have increased the point in the heart so much compared to all the other desires that they fall away and practically do not present the slightest interest to me.

And only after the Machsom, when I receive a screen and a second nature, do I begin to calculate not what is better than what, not that the pleasure from the Creator is better than an evening well‑spent, but the intention for the sake of bestowal versus the intention for the sake of reception. There the calculations are different.
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From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”

Before crossing the Machsom, a person does not know where one is. Even immediately after one crosses the Machsom, a person still does not know where they are; they sense the spiritual, but only like an infant, like an embryo in its mother’s womb. They practice self-nullification; but still do not posses a screen, other than the one they received in order to neutralize their ego and remain in spirituality in a passive form, as a spectator.

This is not yet an active form, the stage where they would be able to absorb the lights and from the sensation of the lights in the vessels, feel what the spiritual world is, and gradually begin to grow like an infant in this world.

Only upon entering the spiritual degree do they begin the stage of “9 months of gestation,” but this is something completely different: now they are inside the mother (Ima) and do not need to be concerned with self-preservation in terms of falling from that state.

They must only take care not to spoil their presence in spirituality as an embryo in the mother’s womb. Once they have fully developed as an embryo and have formed a greater screen that allow them to receive the lights internally, it signifies that they have been born.
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From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”

What characterizes this world that is distinctive compared to the spiritual world? From the Machsom and above, there is revelation, light. From the Machsom and below, there is the opposite: darkness, concealment. Accordingly, even if I experience a descent above the Machsom, I perceive it differently because this descent takes place within lights, within revelation.

Conversely, in our world, if you are in darkness now, devoid of any spiritual sensation, you can nevertheless be in high spirits and filled with a desire to study and advance, or you can, on the contrary, be in a state of an absence of desires, when everything is bland and you do not want anything.

In such a case, you may perhaps wait until enough time passes for some help to come from above, so that you will be pulled back up and granted an awakening. But this is undesirable, because it can drag out and lengthen the path m any times over.

It is possible that a person is sent a descent not so that he will wait until it ends, but so that he will by force subject himself to the influence of the society that is on a higher level, and then the work will quickly be done on him, and he will come out of the descent. Society will save him.

So, here, in the darkness, we have two states: double concealment and single concealment.

While in single concealment, we feel that there is something above us. Apparently, there is the Creator who is the cause of everything. Even misfortunes are sent to me by Him, and this supports me: I depend on something and, one way or another, still justify reality. I, in some way, justify the blows: if someone sends them, it means someone is arranging all this.

In contrast, when in double concealment, I feel nothing but nature. There is no master, and there is no justification for my existence. I am not permitted the simple oblivion of an animal that does not reflect on life. I do reflect on life, and therefore, I am in double concealment.

Single or double concealment is a person’s inner sensation, not a natural phenomenon. Therefore, the descents and ascents in our states while we are “in Egypt,” prior to the Machsom, and “sighing from the work” because the burden is indeed hard for us do not persist in the same form once we have crossed the Machsom.

There, even while in darkness, in the Klipot, a person knows and perceives that these are indeed Klipot standing in opposition to holiness, and that it is through them that one goes to the upper. Through the Klipot one constantly establishes contact with the Creator by using them as auxiliary means.

There the Klipot are intentions, thoughts for the sake of reception, whereas holiness is the intention for the sake of bestowal. Between these two polar states, there is a constant war. Here, before the Machsom, we are all in the will to receive for our own sake.

After the Machsom, everything is different. But until then do everything that you are capable of doing. And everything that we organize here stems from simple necessity: alone, without including oneself in others, a person can fall, and no one will save him. Therefore, a person must immediately submit himself to the influence of the group. Otherwise, the journey will stretch not for years, but for incarnations.

Therefore, it is necessary to quickly drive yourself into the group, into a certain schedule, into some obligations, to resort to all kinds of tricks, so that in case of a fall, they will put pressure on me and oblige me to continue the path. This is a duty.

A spiritual descent that might otherwise last several months can, with the help of society, be reduced to several hours or minutes. Moreover, it is not only a question of time, because when you come out of a fall with the help of the group, you acquire such qualities and internal attributes that will allow you to bypass several more falls.

If, however, you come out on your own, you still do not acquire the necessary experience and will have to go down again and again. Emerging with the help of the collective adds the experience of your friends to you since you unite with them, and it replaces many additional falls. This is a very great saving in terms of time and the number of falls.
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From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”

Question: What is this state called Moses? It seems to be present in this world and at the same time connected to the upper world.

Answer: Indeed, Moses is present in this world while simultaneously being connected to the Creator, as if existing in the upper world. We learn that as a result of the shattering of the vessels, all our souls fell to the material level, into this world.

But how do we extract the Kli from this state? If everything here stemmed only from the will to receive, we would not feel the surrounding light within our Kli, which is a desire to receive for oneself. However, within the Kli there is a point in the heart. It is this point that senses the light because it does not belong to the will to receive, to the vessel.

The point in the heart is a part of the screen that once existed before the shattering of the vessels, before the sin of the Tree of Knowledge. At one time, the vessel had a screen. After the sin of the Tree of Knowledge, the screen shattered. A part of this screen remained within our will to receive, and it is precisely this part that perceives the surrounding light because there was once a connection between the screen and the light.

Now the light has become surrounding light, coming from afar, and from the screen only a spark remains within the Kli. However, a distant connection between them is preserved through the Machsom, and this point, this spark that remained from the screen, is called Moses, from the word “Limshoch,” to pull.

By using it correctly, I draw out all my other qualities, myself, my entire inner being through the Machsom upward, bringing them out of Egypt. Thus, Moses, the point in the heart, gains strength and pulls the entire Kli out of darkness.
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From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”

In this world, our nature is egoism, which we either manage to cope with or not. But when we ascend and cross the Machsom, our work divides into three lines, and we proceed along the middle one. We enter spirituality with our small ego, although it may have grown, it is still insufficient. At each degree, we begin to receive vessels (Kelim) from the Klipot.

In other words, when leaving Egypt, one must take vessels along, so we flee from the Egyptians with “possessions” (vessels). Lights arrive at every degree, and our work is to create the correct combination between the vessel and the light, through which we rise to the next degree, where again we establish the correct combination, ascend once more, and so on.

At each degree there are Klipot: Amalek, the seven nations in the land of Israel, the desert, and so forth, as well as what suddenly appears within Israel itself, for example, the mixed multitude (Erev Rav).

All of this comes from the side of the Klipa and represents our inner vessels that are constantly being awakened. We correct them with the help of the surrounding light and thereby acquire a higher degree each time. And of course, our war does not cease until the end of correction.

We must constantly resist the Klipa, that is, our uncorrected vessels, because the Klipa exists within the person. This does not stop even upon entering the Land of Israel; there is still much to be done and corrected there. And a person must go through all of this.
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From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”

Question: What does it mean that the point in the heart is not part of the Kli? Does the Kli feel it? It seems that this point has a connection with the upper, yet creation cannot attain the upper until it crosses the Machsom. How can this be?

Answer: How is it that you are sitting here and striving toward the upper world? This is by no means attainment of the upper world. Among all your qualities there is one quality, among all your desires there is one specific desire that senses it will receive fulfillment from the upper world.

Your other desires can receive fulfillment from this world, and over the course of reincarnations you have exhausted them all: desires for honor, money, corporeal pleasures, and knowledge have already more or less developed.

Now a desire for the spiritual awakens in you, a desire that can be filled only by the light, and it is precisely this desire that forces you to work now, to come here, and so on. Now you are working with this point; you feel it as the greatest lack of fulfillment, or at least a lack more pressing than the need for sleep, rest, and the like.

We are tasked with developing this point through the means of the surrounding light, not by suffering. If you take the will to receive for your own sake and give it suffering, then it begins to look for a way out, and, in its search, it turns to the point in the heart, which appears to it as the only thing that sufferings have not touched. Then it identifies itself with this point and wants, as if under its protection, to escape from suffering into the spiritual world.

The path of suffering is very long and painful. If, however, I myself develop this point so that it becomes greater and more important than all the other desires, then I will not need suffering. This, essentially, is what actually happens with us, with the whole nation.

If we resort to the approach called “the path of Torah” and develop this point in the heart, then we will not need all the sufferings that the Creator sends us.

On His part there is no other intention besides the plan of creation: to bring us to perfection and eternity. If we ourselves want to do this, then the need for blows disappears.
[354989]
From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”

Question: Do we have to accept suffering and continue working?

Answer: You must not accept suffering. You need to figure out with whom you are currently identifying right now. If you agree with suffering, it means that you remain in the Klipa since now suffering is separating you from the Creator. That is, the sensation of suffering is a sign of connection with the Klipa.

Question: It seems like a vicious cycle. How can we break it?

Answer: Go and search. You have to seek the Creator’s greatness above the Klipa. This is called raising the Creator above Pharaoh and seeing that He is the winner. The entire war, the ten plagues within ten properties, in ten Sefirot, takes place inside a person because there is no Klipa (evil inclination) or Kedusha (holiness) outside of man. It is the result of his internal analysis.

A person who wants to follow the path of Baal HaSulam but does not try to realize it for the sake of others, does not try his best to sustain the group, even in the most artificial form, does not seek to give as much as possible to others or to expand the circle, if he does not do all this, even if he has no inner drive, he must do so simply to survive, he has no choice.

Those who do not engage in dissemination disappear from the sphere of Kabbalah, deteriorate with nothing left of them. It is hard for us to understand this; we are not privy to the upper calculations, and why this is happening. We must fulfill our mission.
[354486]
From the Daily Kabbalah Lesson 3/21/26, Rabash, “We Should Always Discern between Torah and Work”

Question: In Rabash’s article “What Is, If He Swallows the Bitter Herb, He Will Not Come Out, in the Work?” it is written that Maror (bitterness) can only be felt during an ascent. How can one make use of this, if it is at all possible?

Answer: Pharaoh and the Creator are both revelations. One cannot be revealed without the other. Sometimes, the Creator seems to be revealed separately, and at times Pharaoh seems to be revealed separately, but this is not so because each of them is the complete opposite of the other.

Pharaoh is the reverse side (Achoraim) of the Creator, and the Creator is the reverse side of Pharaoh. This is just like the relationship between pleasure (Oneg) and affliction (Nega). Therefore, when Pharaoh is revealed, in principle, I should rejoice that through him, through all his thoughts and impulses, the Creator is essentially being revealed.

Pharaoh is everything that contradicts the Creator: “Why do you need the Creator? Does He even exist? What will you gain from having a connection with Him? Why do you need precisely such a connection that is not based on simply receiving from Him? If it is about receiving, then please, yes, He truly exists, take and receive. But who is the Creator that I should obey His voice? Precisely His voice?” And so on.

Thus, with the exception of the blessing, that is, with the exception of acting for the sake of bestowal, Pharaoh can seemingly do everything that the Creator does. The system of impure forces (Klipa) stands opposite the system of holiness (Kedusha) right up to the end of correction. Anything that is first revealed in the Klipa is practically equivalent to what exists in holiness, to such an extent that you are given everything except one thing: to be like the Creator.

“What will you gain from this? Take as much as you want for yourself.” It is as if you constantly choose something that has no logical justification—to be like Him. And all the forces, all the fulfillments that do not relate to this quality of “like Him,” Pharaoh gives you: magnificent cities, fulfillments, everything—except this one point.

This is why it speaks of a fundamental concept. It is not an evil force, not Amalek, not Haman; it is the Klipa opposite the Creator. If you obey Pharaoh’s voice instead of the Creator’s voice, then you have everything and do not feel any enslavement. You have beautiful cities and everything else. If you do not wish to leave Egypt, take everything, it is yours.

Question: Can a person distinguish the voice of Pharaoh from the voice of the Creator?

Answer: Yes.
[354770]
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?”

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Artigos sobre eventos atuais, cultura, ciência popular, relacionamentos e muito mais, apresentados a partir da perspectiva única da sabedoria da Cabala
O conteúdo é baseado em palestras dadas pelo Dr. Michael Laitman e é escrito e editado por seus alunos.