Table of contents
Baruch Shalom Ha-Levi Ashlag (Rabash)/Articles
Why the Festival of Matzot Is Called Passover
Purpose of Society - 1. 1-1 (1984)
Purpose of Society - 2. 1-2 (1984)
Concerning Love of Friends. 2 (1984)
Love of Friends - 1. 3 (1984)
They Helped Every One His Friend. 4 (1984)
What Does the Rule "Love Thy Friend as Thyself" Give Us. 5 (1984)
Love of Friends - 2. 6 (1984)
According to What Is Explained Concerning “Love Thy Friend as Thyself”. 7 (1984)
Which Keeping of Torah and Mitzvot Purifies the Heart. 8 (1984)
One Should Always Sell the Beams of His House. 9 (1984)
What Is the Degree One Should Achieve in Order Not to Have to Reincarnate? . 10 (1984)
Concerning Ancestral Merit. 11 (1984)
Concerning the Importance of Society. 12 (1984)
Sometimes Spirituality Is Called "a Soul". 13 (1984)
Forevermore One Sells All That Is His and Marries a Wise Disciple's Daughter. 14 (1984)
Is It Possible Something Negative Comes From Above. 15 (1984)
Concerning Bestowal. 16 (1984)
Concerning the Importance of Friends. 17-1 (1984)
The Agenda of the Assembly - 1. 17-2 (1984)
And It Shall Come to Pass When You Come to the Land that the Lord Your God Gives You. 18 (1984)
You Stand Today, All of You. 19 (1984)
Make for Yourself a Rav and Buy Yourself a Friend - 1. 1 (1985)
Concerning Branch and Root. 2 (1985)
Concerning Truth and Faith. 3 (1985)
These Are the Generations of Noah. 4 (1985)
Go Forth From Your Land. 5 (1985)
And the Lord Appeared to Him by the Oaks of Mamre. 6 (1985)
The Life of Sarah. 7 (1985)
Make for Yourself a Rav and Buy Yourself a Friend - 2. 8 (1985)
Jacob Went Out. 9 (1985)
And Jacob Went Out. 10 (1985)
Concerning the Debate between Jacob and Laban. 11 (1985)
Jacob Dwelled in the Land Where His Father Had Lived. 12 (1985)
Mighty Rock of My Salvation. 13 (1985)
I Am the First and I Am the Last. 14 (1985)
And Hezekiah Turned His Face to the Wall. 15 (1985)
But the More They Afflicted Them. 16 (1985)
Know Today and Reply to Your Heart. 17 (1985)
Concerning the Slanderers. 18 (1985)
Come unto Pharaoh - 1. 19 (1985)
He Whose Heart Is Hardened. 20 (1985)
We Should Always Discern between Torah and Work. 21 (1985)
The Whole of the Torah Is One Holy Name. 22 (1985)
On My Bed at Night. 23 (1985)
Three Times in the Work. 24 (1985)
In Every Thing We Must Discern between Light and Kli. 25 (1985)
Show Me Your Glory. 26 (1985)
Repentance. 27 (1985)
The Spies. 28 (1985)
The Lord Is Near to All Who Call upon Him. 29 (1985)
Three Prayers. 30 (1985)
One Does Not Regard Oneself as Wicked. 31 (1985)
Concerning the Reward of the Receivers. 32 (1985)
The Felons of Israel. 33 (1985)
And I Pleaded with the Lord. 34 (1985)
When a Person Knows What Is Fear of the Creator. 35 (1985)
And There Was Evening and There Was Morning. 36 (1985)
Who Testifies to a Person. 37 (1985)
A Righteous Who Is Happy, a Righteous Who Is Suffering. 38 (1985)
Hear Our Voice. 39 (1985)
Moses Went. 1 (1986)
Lend Ear, O Heaven. 2 (1986)
Man Is Rewarded with Righteousness and Peace through the Torah. 3 (1986)
Concerning Hesed [Mercy]. 4 (1986)
Concerning Respecting the Father. 5 (1986)
Confidence. 6 (1986)
The Importance of a Prayer of Many. 7 (1986)
Concerning Help that Comes from Above. 8 (1986)
Concerning the Hanukkah Candle. 9 (1986)
Concerning Prayer. 10 (1986)
A Real Prayer Is over a Real Deficiency. 11 (1986)
What Is the Main Deficiency for which One Should Pray?. 12 (1986)
Come unto Pharaoh - 2. 13 (1986)
What Is the Need to Borrow Kelim [Vessels] from the Egyptians?. 14 (1986)
A Prayer of Many. 15 (1986)
The Lord Has Chosen Jacob for Himself. 16 (1986)
The Agenda of the Assembly - 2. 17 (1986)
Who Causes the Prayer. 18 (1986)
Concerning Joy. 19 (1986)
Should One Sin and Be Guilty. 20 (1986)
Concerning Above Reason. 21 (1986)
If a Woman Inseminates. 22 (1986)
Concerning Fear and Joy. 23 (1986)
The Difference between Charity and Gift. 24 (1986)
The Measure of Practicing Mitzvot [Commandments]. 25 (1986)
A Near Way and a Far Way. 26 (1986)
The Creator and Israel Went into Exile. 27 (1986)
A Congregation Is No Less than Ten. 28 (1986)
Lishma and Lo Lishma. 29 (1986)
The Klipa [Shell/Peel] that Precedes the Fruit. 30 (1986)
Concerning Yenika [Nursing] and Ibur [Impregnation]. 31 (1986)
The Reason for Straightening the Legs and Covering the Head During the Prayer. 32 (1986)
What Are Commandments that a Person Tramples with His Feet. 33 (1986)
Judges and Officers. 34 (1986)
The Fifteenth of Av. 35 (1986)
What Is Preparation for Selichot [Forgiveness]. 36 (1986)
The Good Who Does Good, to the Bad and to the Good. 1 (1987)
The Importance of Recognition of Evil. 2 (1987)
All of Israel Have a Part in the Next World. 3 (1987)
It is Forbidden to Hear a Good Thing From a Bad Person. 4 (1987)
What Is the Advantage in the Work More than in the Reward?. 5 (1987)
The Importance of Faith that Is Always Present. 6 (1987)
The Miracle of Hanukkah. 7 (1987)
The Difference between Mercy and Truth and Untrue Mercy. 8 (1987)
One’s Greatness Depends on the Measure of One’s Faith in the Future. 9 (1987)
What Is the Substance of Slander and Against Whom Is It?. 10 (1987)
Purim, and the Commandment: Until He until He Does Not Know. 11 (1987)
What Is Half a Shekel in the Work - 1. 12 (1987)
Why the Festival of Matzot Is Called Passover. 13 (1987)
The Connection between Passover, Matza, and Maror. 14 (1987)
Two Discernments in Holiness. 15 (1987)
The Difference between the Work of the General Public and the Work of the Individual . 16 (1987)
The Severity of Teaching Idol Worshippers the Torah. 17 (1987)
What is the Preparation for Reception of the Torah - 1. 18 (1987)
What Are Revealed and Concealed in the Work of the Creator?. 19 (1987)
What Is Man’s Private Possession?. 20 (1987)
What Are Dirty Hands in the Work of the Creator?. 21 (1987)
What Is the Gift that a Person Asks of the Creator?. 22 (1987)
Peace After a Dispute Is More Important than Having No Disputes At All. 23 (1987)
What is Unfounded Hatred in the Work. 24 (1987)
What Is Heaviness of the Head in the Work?. 25 (1987)
What Is a Light Commandment. 26 (1987)
What Are “Blessing” and “Curse” in the Work?. 27 (1987)
What Is Do Not Add and Do Not Take Away in the Work?. 28 (1987)
What Is “According to the Sorrow, So Is the Reward”?. 29 (1987)
What Is a War Over Authority in the Work – 1. 30 (1987)
What Is Making a Covenant in the Work. 31 (1987)
Why Life Is Divided into Two Discernments. 1 (1988)
What Is the Extent of Teshuva [Repentance]?. 2 (1988)
What It Means that the Name of the Creator is “Truth”. 3 (1988)
What Is the Prayer for Help and for Forgiveness in the Work?. 4 (1988)
What Is, “When Israel Are in Exile, the Shechina Is With Them,” in the Work?. 5 (1988)
What Is the Difference between a Field and a Man of the Field, in the Work?. 6 (1988)
What Is the Importance of the Groom, that His Iniquities Are Forgiven?. 7 (1988)
What Does It Mean that One Who Prays Should Explain His Words Properly?. 8 (1988)
What Does It Mean that the Righteous Suffers Afflictions?. 9 (1988)
What Are the Four Qualities of Those Who Go to the Seminary, in the Work?. 10 (1988)
What Are the Two Discernments before Lishma?. 11 (1988)
What Are Torah and Work in the Way of the Creator?. 12 (1988)
What Is “the People’s Shepherd Is the Whole People” in the Work?. 13 (1988)
The Need for Love of Friends. 14 (1988)
What Is “There Is No Blessing in an Empty Place” in the Work?. 15 (1988)
What Is the Foundation on which Kedusha [Holiness] Is Built?. 16 (1988)
The Main Difference between a Beastly Soul and a Godly Soul. 17 (1988)
When Is One Considered “A Servant of the Creator” in the Work?. 18 (1988)
What Are Silver, Gold, Israel, Rest of Nations, in the Work?. 19 (1988)
What Is the Reward in the Work of Bestowal?. 20 (1988)
What Does It Mean that the Torah Was Given Out of the Darkness in the Work?. 21 (1988)
What Are Merits and Iniquities of a Righteous in the Work?. 22 (1988)
What Beginning in Lo Lishma Means in the Work. 23 (1988)
What Is “The Concealed Things Belong to the Lord, and the Revealed Things Belong to Us,” in the Work?. 24 (1988)
What Is the Preparation on the Eve of Shabbat, in the Work?. 25 (1988)
What Is the Difference between Law and Judgment in the Work?. 26 (1988)
What Is, “The Creator Does Not Tolerate the Proud,” in the Work?. 27 (1988)
What Is, His Guidance Is Concealed and Revealed?. 28 (1988)
How to Recognize One Who Serves God from One Who Does Not Serve Him. 29 (1988)
What to Look For in the Assembly of Friends. 30 (1988)
What Is the Work of Man, in the Work, which Is Attributed to the Creator?. 31 (1988)
What Are the Two Actions During a Descent?. 32 (1988)
What Is the Difference between General and Individual in the Work of the Creator?. 33 (1988)
What Are Day and Night in the Work?. 34 (1988)
What Is the Help in the Work that One Should Ask of the Creator?. 35 (1988)
What Is the Measure of Repentance?. 1 (1989)
What Is a Great or a Small Sin in the Work?. 2 (1989)
What Is the Difference between the Gate of Tears and the Rest of the Gates?. 3 (1989)
What Is a Flood of Water in the Work?. 4 (1989)
What Does It Mean that the Creation of the World Was by Largess?. 5 (1989)
What Is Above Reason in the Work?. 6 (1989)
What Is “He Who Did Not Toil on the Eve of Shabbat, What Will He Eat on Shabbat” in the Work?. 7 (1989)
What It Means, in the Work, that If the Good Grows, So Grows the Bad. 8 (1989)
What Is, “Calamity that Comes upon the Wicked Begins with the Righteous,” in the Work?. 9 (1989)
What Does It Mean that the Ladder Is Diagonal, in the Work?. 10 (1989)
What Are the Forces Required in the Work?. 11 (1989)
What Is a Groom’s Meal?. 12 (1989)
What Is the “Bread of an Evil-Eyed Man” in the Work?. 13 (1989)
What Is the Meaning of “Reply unto Your Heart”?. 14 (1989)
What Is, “The Righteous Become Apparent through the Wicked,” in the Work?. 15 (1989)
What Is the Prohibition to Bless on an Empty Table, in the Work?. 16 (1989)
What Is the Prohibition to Greet Before Blessing the Creator, in the Work?. 17 (1989)
What Is, “There Is No Blessing in That Which Is Counted,” in the Work?. 18 (1989)
Why Is Shabbat Called Shin-Bat in the Work?. 19 (1989)
What Does It Mean that the Evil Inclination Ascends and Slanders, in the Work?. 20 (1989)
What Is, “A Drunken Man Must Not Pray, in the Work?. 21 (1989)
Why Are Four Questions Asked Specifically on Passover Night?. 22 (1989)
What Is, If He Swallows the Bitter Herb, He Will Not Come Out, in the Work?. 23 (1989)
What Is “Do Not Slight the Blessing of a Layperson” in the Work?. 24 (1989)
What Is “He Who Has a Flaw Shall Not Offer [Sacrifice]” in the Work?. 25 (1989)
What Is “He Who Defiles Himself Is Defiled from Above” in the Work?. 26 (1989)
What Is the Meaning of Suffering in the Work?. 27 (1989)
Who Needs to Know that a Person Withstood the Test?. 28 (1989)
What Is the Preparation to Receive the Torah in the Work? - 2. 29 (1989)
What Is the Meaning of Lighting the Menorah in the Work?. 30 (1989)
What Is the Prohibition to Teach Torah to Idol-Worshippers in the Work?. 31 (1989)
What Does It Mean that Oil Is Called “Good Deeds” in the Work?. 32 (1989)
What Are Spies in the Work?. 33 (1989)
What Is Peace in the Work?. 34 (1989)
What Is, “He Who Is Without Sons,” in the Work?. 35 (1989)
What Is “For It Is Your Wisdom and Understanding in the Eyes of the Nations,” in the Work?. 36 (1989)
What Is “A Road Whose Beginning Is Thorns and Its End Is a Plain” in the Work?. 37 (1989)
What Are Judges and Officers in the Work?. 38 (1989)
What Is, “The Torah Speaks Only Against the Evil Inclination,” in the Work?. 39 (1989)
What Is, “Every Day They Will Be as New in Your Eyes,” in the Work?. 40 (1989)
The Daily Schedule. 41 (1989)
What Does “May We Be the Head and Not the Tail” Mean in the Work?. 1 (1990)
What Is the Meaning of Failure in the Work?. 2 (1990)
What It Means that the World Was Created for the Torah. 3 (1990)
What It Means that the Generations of the Righteous are Good Deeds, in the Work. 4 (1990)
What It Means that the Land Did Not Bear Fruit before Man Was Created, in the Work. 5 (1990)
When Should One Use Pride in the Work?. 6 (1990)
What Are the Times of Prayer and Gratitude in the Work?. 7 (1990)
What It Means that Esau Was Called “A Man of the Field,” in the Work. 8 (1990)
What Is, “A Ladder Is Set on the Earth, and Its Top Reaches Heaven,” in the Work?. 9 (1990)
What Does It Mean that Our Sages Said, “King David Did Not Have a Life,” in the Work?. 10 (1990)
What Placing the Hanukkah Candle on the Left Means in the Work. 11 (1990)
Why Is the Torah Called “Middle Line” in the Work? - 1. 12 (1990)
What Does It Mean that by the Unification of the Creator and the Shechina, All Iniquities Are Atoned?. 13 (1990)
What Is True Hesed in the Work?. 14 (1990)
What Does It Mean that Before the Egyptian Minister Fell, Their Outcry Was Not Answered, in the Work?. 15 (1990)
What Is “For Lack of Spirit and for Hard Work,” in the Work?. 16 (1990)
What Is the Assistance that He who Comes to Purify Receives in the Work?. 17 (1990)
Why the Speech of Shabbat Must Not Be as the Speech of a Weekday, in the Work. 18 (1990)
Why Is the Torah Called “Middle Line” in the Work? - 2. 19 (1990)
What Is Half a Shekel in the Work? - 2. 20 (1990)
What Is, “As I Am for Nothing, so You Are for Nothing,” in the Work?. 21 (1990)
What Is the Order in Blotting Out Amalek?. 22 (1990)
What Does It Mean that Moses Was Perplexed about the Birth of the Moon, in the Work?. 23 (1990)
What Does, “Everything that Comes to Be a Burnt Offering Is Male,” Mean in the Work?. 24 (1990)
What Is, “Praise the Lord, All Nations,” in the Work?. 25 (1990)
What Is, “There Is None as Holy as the Lord, for There Is None Besides You,” in the Work?. 26 (1990)
What Is, “Every Blade of Grass Has an Appointee Above, Who Strikes It and Tells It, Grow!” in the Work?. 27 (1990)
What Is, “Warn the Great about the Small,” in the Work?. 28 (1990)
What Is, “The Torah Exhausts a Person’s Strength,” in the Work?. 29 (1990)
What It Means that “Law and Ordinance” Is the Name of the Creator in the Work. 30 (1990)
What “There Is No Blessing in That Which Is Counted” Means in the Work. 31 (1990)
What “Israel Do the Creator’s Will” Means in the Work. 32 (1990)
What Is “The Earth Feared and Was Still,” in the Work?. 33 (1990)
What Are “A Layperson’s Vessels,” in the Work?. 34 (1990)
What Is “He Who Enjoys at a Groom’s Meal,” in the Work?. 35 (1990)
What Is, “The Children of Esau and Ishmael Did Not Want to Receive the Torah,” in the Work?. 36 (1990)
What Is, “The Shechina Is a Testimony to Israel,” in the Work?. 37 (1990)
What Is, “A Cup of Blessing Must Be Full,” in the Work?. 38 (1990)
What Is, “Anyone Who Mourns forJerusalem Is Rewarded with Seeing Its Joy,” in the Work?. 39 (1990)
What Is, “For You Are the Least of All the Peoples,” in the Work?. 40 (1990)
What Are the Light Mitzvot that a Person Tramples with His Heels, in the Work?. 41 (1990)
What Are a Blessing and a Curse, in the Work?. 42 (1990)
What Is, “You Shall Not Plant for Yourself an Asherah by the Altar,” in the Work?. 43 (1990)
What Is an Optional War, in the work? - 2. 44 (1990)
What Is, “The Concealed Things Belong to the Lord Our God,” in the work?. 45 (1990)
The Order of the Work, from Baal HaSulam. 46 (1990)
What Is, “We Have No Other King But You,” in the Work?. 1 (1991)
What Is, “Return, O Israel, Unto the Lord Your God,” in the Work?. 2 (1991)
What Is, “The Wicked Will Prepare and the Righteous Will Wear,” in the Work?. 3 (1991)
What Is, “The Saboteur Was in the Flood, and Was Putting to Death,” in the Work?. 4 (1991)
What Is, “The Good Deeds of the Righteous Are the Generations,” in the Work?. 5 (1991)
What Is, “The Herdsmen of Abram’s Cattle and the Herdsmen of Lot’s Cattle,” in the Work?. 6 (1991)
What Is “Man” and What Is “Beast” in the Work?. 7 (1991)
What Is, “And Abraham Was Old, of Many Days,” in the Work?. 8 (1991)
What Is, “The Smell of His Garments,” in the Work?. 9 (1991)
What Does “The King Stands on His Field When the Crop Is Ripe” Mean in the Work?. 10 (1991)
What It Means that the Good Inclination and the Evil Inclination Guard a Person in the Work. 11 (1991)
These Candles Are Sacred. 12 (1991)
What “You Have Given the Strong to the Hands of the Weak” Means in the Work. 13 (1991)
What Does It Mean that Man’s Blessing Is the Blessing of the Sons, in the Work?. 14 (1991)
What Is the Blessing, “Who Made a Miracle for Me in This Place,” in the Work?. 15 (1991)
Why We Need “Reply unto Your Heart,” to Know that the Lord, He Is God, in the Work. 16 (1991)
What Is, “For I Have Hardened His Heart,” in the work?. 17 (1991)
What It Means that We Should Raise the Right Hand over the Left Hand, in the Work. 18 (1991)
What Is, “Rise Up, O Lord, and Let Your Enemies Be Scattered,” in the Work?. 19 (1991)
What Is, “There Is Nothing that Has No Place,” in the Work?. 20 (1991)
What Does It Mean that We Read the Portion, Zachor [Remember], Before Purim, in the Work?. 21 (1991)
What Is “A Lily Among the Thorns,” in the Work?. 22 (1991)
What Is the Meaning of the Purification of a Cow’s Ashes, in the Work?. 23 (1991)
What Does It Mean that One Should Bear a Son and a Daughter, in the Work?. 24 (1991)
What Does It Mean that One Who Repents Should Be in Happiness?. 25 (1991)
What Is Revealing a Portion and Covering Two Portions in the Work?. 26 (1991)
What Is, “If a Woman Inseminates First, She Delivers a Male Child,” in the Work?. 27 (1991)
What Are Holiness and Purity, in the Work?. 28 (1991)
What Does It Mean that a High Priest Should Take a Virgin Wife, in the Work?. 29 (1991)
What Does It Mean that One Who Was On a Far Off Way Is Postponed to a Second Passover, in the Work?. 30 (1991)
What Does It Mean that Charity to the Poor Makes the Holy Name, in the Work?. 31 (1991)
What Are Banners in the Work?. 32 (1991)
What Does It Mean that the Creator Favors Someone, in the Work?. 33 (1991)
What Is Eating Their Fruits in This World and Keeping the Principal for the Next World, in the Work?. 34 (1991)
What Is the Meaning of “Spies,” in the Work?. 35 (1991)
What Is, “Peace, Peace, to the Far and to the Near,” in the Work?. 36 (1991)
What Is the “Torah” and What Is “The Statute of the Torah,” in the Work?. 37 (1991)
What Is the “Right Line,” in the Work?. 38 (1991)
What Does It Mean that the Right Must Be Greater than the Left, in the Work?. 39 (1991)
What Are Truth and Falsehood in the Work?. 40 (1991)
What Should One Do If He Was Born With Bad Qualities?. 41 (1991)
What Is, “An Ox Knows Its Owner, etc., Israel Does Not Know,” in the Work?. 42 (1991)
What Is, “You Will See My Back, But My Face Shall Not Be Seen,” in the Work?. 43 (1991)
What Is the Reason for which Israel Were Rewarded with Inheritance of the Land, in the Work?. 44 (1991)
What Does It Mean that a Judge Must Judge Absolutely Truthfully, in the Work?. 45 (1991)
What Is the Son of the Beloved and the Son of the Hated in the Work?. 46 (1991)
What Does It Mean that the Right and the Left Are in Contrast, in the Work?. 47 (1991)

Why the Festival of Matzot Is Called Passover

Article 13, 1987

There is a question: Why do we call the good day, which is called in the Torah “Festival of Matzot [unleavened bread],” “Passover” (Kedushat Levi, Bo). The answer is because it is written, “I am for my Beloved and my Beloved is for me.” That is, we praise the Creator and the Creator praises Israel. This is why this good day is called in the Torah, the “Festival of Matzot.” It is as though the Creator praises Israel, meaning that Israel and I call the good day by the name “Passover,” as it is written, “And you shall say, ‘It is a Passover offering to the Lord, who passed over the houses of the children of Israel in Egypt when He smote the Egyptians, and spared our homes.’”

We likewise find in the war of Midian (Numbers 31:2-3), “And the Lord spoke to Moses saying, ‘Avenge the vengeance for the children of Israel on the Midianites.’ And Moses spoke to the people, saying, ‘Bring out men from among you for an army, that they may go against Midian to execute the Lord’s vengeance on Midian.’” We should understand why the Creator said to Moses that the war against Midian is the vengeance of the children of Israel, and Moses said to the people the opposite of what the Creator had told him: He said that the war against Midian was the Lord’s vengeance. We should explain this in the same manner: The Creator praised Israel, that it is the vengeance of the children of Israel, and Moses praised the Creator before Israel. This is why he changed what the Creator had said to him.

However, we should also understand what does it mean that the Creator praises Israel and the people of Israel praise the Creator. Are we speaking of flesh and blood people, where each one respects the other? Can you imagine that the Creator needs to be respected? I already said an allegory about this: It is like a man walking into a hen-house, and since he heard what our sages said (Shabbat 113a), “Rabbi Yochanan called his garments ‘My honorers’” (meaning that when a person wears dignified clothes he is respected). For this reason, since he wants the hens to respect him, he wears nice clothes. Clearly, anyone who sees him doing this will laugh at him because what honor can one receive from hens?

Accordingly, how can we say that the Creator wants us to respect and praise Him? Evidently, the Creator is not even similar to our allegory, since the distance between a human and a hen is only one degree, for chickens are animals and we are regarded as speaking, but it is all corporeality. But what distance is there between us and the Creator that you can say that the Creator is impressed by our praise, and that this is why Moses changed the words of the Creator, who said, “Avenge the vengeance of the children of Israel,” and he said to Israel, “the Lord’s vengeance”?

To understand the above, we must remember the purpose of creation, which—as our sages said—is to do good to His creations. In order for the benefit that He wishes to impart upon the creatures to be complete, meaning so that there will be no shame in it, there was a correction called “concealment.” Accordingly, while a person is still unable to do all his work in order to bestow, only when he corrects his actions and exits self-love, to that extent he exits the darkness and enters the light. This is called “coming out from darkness to light,” for then all of his receptions are only because he wants to impart pleasure upon the Creator by helping Him carry out His goal, which is unbounded bestowal, meaning a gift without any shame upon reception of the pleasure from the Creator.

By this we will understand why the Creator praises Israel. That is, the Creator wants to do good to His creations; this is why He praises Israel, for the intention is to benefit Israel. From this, the will to receive was created in the creatures, who want to receive in order to receive. This is regarded as wanting to receive because of self-love, since due to the will to receive that the Creator created in the creatures, they crave to receive abundance in order to satisfy the need that the craving causes them, which is why they receive. This is called “in order to receive.”

However, from this extends separation due to disparity of form. For this reason, the people of Israel take upon themselves the Tzimtzum [restriction]—not to receive delight and pleasure despite their craving. Nevertheless, they do not want to receive unless they know that they can aim to receive the pleasure in order to bestow. This means that since He desires to give, this is why they receive the abundance. But as far as their own benefit, they relinquish the pleasures. It follows that the people of Israel are praising the Creator. That is, they relinquish their own will and engage only in praising the King, meaning that which the King wants, they do.

This is why Moses changed what the Creator had said, “Avenge the vengeance of Israel.” The Creator said what Israel should do only for Israel’s benefit, but Moses changed what the Creator had told him, but this is not regarded as deviating from the purpose of benefiting His creations. Rather, the reason for the change was also to do good. Additionally, it was not because it is impossible for Israel to receive the benefit of delight and pleasure unless they aim their actions only to benefit the Creator. This is regarded as all their actions being only because of the praise of the Creator, meaning due to the fear of sublimity, which is because of the greatness and importance of the King.

However, we should understand why the praise of the Creator is called “Passover,” after the Creator’s passing over. It is also written, “and you shall eat it in haste; it is the Lord's Passover.” RASHI interprets that the offering is called Passover after the passing over, and the passing over is that the Creator skipped over the houses of Israel from among the houses of the Egyptians. He would jump from Egyptian to Egyptian, and Israel in the middle escaped.

We should understand the meaning of skipping and passing over in the work. It is known that the essence of our work is to achieve Dvekut [adhesion] with the Creator, which is equivalence of form, by which we receive Kelim [vessels] that are suitable for reception of the abundance. It is also known that our Kelim come from the breaking of the vessels. The breaking of the vessels means that we want to use the vessels of reception in order to receive, and this is regarded as separation from the Creator. This occurred in the upper worlds, and also through the sin of the tree of knowledge, when the Kelim fell into the Klipot [shells/peels], and we must elevate them because we come from their Kelim. By working with our desires to receive—which come from there—in order to bestow, we correct each time a piece of these Kelim, which are in the Klipot, and raise them to Kedusha [holiness/sanctity] by wanting to work only with the aim to bestow contentment upon the Creator.

Each time and each day, pieces of the Klipot—called “in order to receive”—are sorted. They are corrected so they can be used in order to bestow. The order is that a piece is elevated to Kedusha, and then we come down to a state of reception once again, and even forget that there is the matter of bestowal. But then we receive an ascent once more, take the part of the will to receive in us, overcome it, and correct it to work in order to bestow. This repeats itself each time until we acquire a certain measure of reception that has received the correction of bestowal. To that extent, there will be room for the upper abundance to enter. This Kli [vessel] is made by adding all the ascents that one had into one Kli, as it is written, “Penny by penny joins into a great amount” (Sotah 8).

By this we can interpret what we asked about Passover, that our sages said, “He would jump from Egyptian to Egyptian, and Israel in the middle escaped.” This means that every descent is called “Egyptian,” meaning he receives everything for self-love. “Israel in the middle” is an ascent, when he overcomes and does everything in order to bestow and not for his own sake. That state is called “Israel.” But afterwards he descends once more. It follows that he descends once more into being an Egyptian, and so on and so forth. “And Israel … escaped” means that he escaped from the Egyptians and became Israel.

In order for a person to have a complete Kli that can receive within it upper abundance, the Creator jumps from Egyptian to Egyptian, meaning He takes into account only the Israel that is between each two Egyptians and joins them into a great amount. It is as though there is no interruption between Israel and Israel. Skips over the Egyptian means that it is as though the Egyptian does not exist in reality. For this reason, all the Israelites are joined into a great amount until he has a complete Kli.

Accordingly, we should interpret what is written there, that He skipped over the houses of Israel and only the Egyptians were killed. It is as RASHI interprets, He passed over, meaning jumped from Egyptian to Egyptian, and Israel in the middle escaped. This means that all the Egyptians were killed, and only the Israelite, who were in the middle, in between the Egyptians, stayed alive. The literal meaning is that all the descents that are between the ascents were erased, and only ascents remained.

This is as though they never had descents, since they were erased. This is the meaning of the Egyptians being killed. Hence, now it is possible for all their ascents to connect and become one state.

There are many discernments in the will to receive that was corrected into working in order to bestow and become one complete Kli for reception of the light of redemption, called the “exodus from Egypt,” when they were liberated from the exile in Egypt, enslaved to self-love, called the “Klipa of Egypt,” as it is written, “and He brought out His people, Israel, from among them, to eternal freedom.”

Had the descents remained, there would be interruptions between each two ascents due to the descent in the middle. But when the descents disappear we should look only at the ascents, and then we can speak of the Kli that will be fit to receive the light of redemption.

For this reason, we should learn that one should not focus on the descents, when he always falls from his spiritual state. Rather, he should focus on the ascents. Therefore, when he sees that he is in a state of lowliness, he must not despair. Instead, he must overcome above reason and rise again. He must not look at the past and say, “Since until now I thought that I had already understood that it is not worthwhile to focus on self-love,” still he sees that he soon suffers a descent. Therefore, a person asks, “What’s the point of ascending if I must keep falling? What do I gain by this?”

To this comes the answer: “And the children of Israel sighed from the work, and their cry rose up to the Lord.” That is, there was an awakening from below. Then the Creator killed the Egyptians and the Israelites remained and joined into a great amount, meaning because of all the ascents that they had one at a time, they had a big Kli in which to receive the abundance.

It therefore follows that no good deed of a person is lost. For this reason, we must not say, “How do the ascents help me if I lose them right away?” This would be true if he could hang on to them henceforth and not descend. But it was said about this, “Who will climb up the mountain of the Lord?” This is one discernment.

The other discernment is “And who will rise in the place of His holiness?” To this comes the answer, “He who is of clean hands and a pure heart,” meaning one who has been rewarded with clean hands and has no more self-love in him, but his only intention is to bestow. “A pure heart” means that his heart is with the Creator, that faith is fixed in his heart. These people have no descent in the degrees of lowliness, but all their ascents and descents are in spiritual degrees. Since we should attain complete degrees, called NRNHY de Nefesh and NRNHY de Ruach, their ascents and descents are all in the King’s palace, and not outside the King’s palace, and they are not thrown down to the place of darkness and the shadow of death.

However, at the same time we must know that no ascent is lost. Rather, “penny by penny joins into a great amount.” For this reason, a person should be happy when he feels that spirituality is desirable to him and he wishes to come as close as possible to the Creator. He considers it a great privilege that an awakening from above has suddenly come to him, and he begins to look at self-love as loathsome and not worth living for, and yearns only for spirituality.

Yet, one should know that he should not say, “When I have an awakening from above, I will begin to do the holy work.” Rather, the fact that a person remembers that there is spirituality, even if he has no desire for it, he should already be thankful to the Creator for knowing that there is spirituality in the work, though he has no desire for the work.

This is similar to a great king who comes to town but not all the people are told about it. Only a handful of people are informed, and not all of them are permitted to enter, but only a chosen few, and they, too, require much persuasion among the ministers in order to receive the permit to enter.

And this person was informed only that the king has come, but he was not given an entry permit. How is that person thankful to those who notified him?

It is likewise here. He is aware that there is a King in the world, but he was not yet permitted to enter and serve the King. That is, he knows and believes to some extent that there is a Creator to the world, but he has not been granted permission to leave his work and work for the sake of the King. That is, he has not received from above a desire to leave his corporeal engagements and engage in spirituality. That person should be delighted with this knowledge, meaning that he has some faith in the Creator.

If a person appreciates this knowledge although he cannot overcome and engage in serving the Creator, still, the joy from remembering that there is a King in the world can lift him from his lowliness, admit him into the work, and give him a desire to overcome his body. This is so precisely if a person pays attention and values this awareness.

This extends from the root, as our sages said, the Shechina [Divinity] is present only out of joy of Mitzva [good deed/commandment]” (Shabbat 30). This means that the joy he has while performing the Mitzva causes him Dvekut with the Creator, as said above, “The blessed clings to the blessed,” since joy is a result of wholeness.

Since he values the Giver, His importance and greatness, and there is a rule that if the giver of the gift is an important person, even if he gives a small gift, it is still regarded as a great thing. For this reason, from the awareness that he believes that he was notified from above that the King is in town, although he was not permitted to come in and speak with the King, since it is evident that he values the knowledge that the King exists, he is immediately permitted to enter and serve the King. Because they see that he values the King, they treat him with consideration and give him strength to overcome the thoughts and desires of the body.

Accordingly, we can praise joy. That is, because of the joy of being inspired by the importance of the King, he is given from above an illumination that is placed on the Kli of joy, which he has given from below as an awakening from below. This causes an awakening from above, and he is given permission, meaning a desire and craving to overcome the thoughts of the body.

It therefore follows that Passover is named after the Creator’s passing over the houses of Israel and leaving each and every one from Israel alive. It is known that there is no absence in spirituality, for the smallest discernment in Israel remained alive, and nothing was lost. Because the Creator saved Israel, this good day is called Passover, after the Creator’s deeds.

And regarding what we asked about the praise, how can it be said that the Creator wants to be praised and is He impressed by the praise of flesh and blood, there are two answers to this: 1) With respect to the goal, that His desire is to do good to His creations, meaning that all the delight and pleasure that the people of Israel receive, while they receive them, they aim to benefit the Creator, meaning that the Creator will enjoy this because He wants the creatures to receive delight and pleasure. And since they want equivalence of form, when they engage in Torah and Mitzvot, it is only because they want to bestow upon the Creator and not for their own benefit. This is regarded as the people of Israel praising the Creator, that because of the greatness and importance of the Creator, we try to please Him.

The Creator praising Israel means that He wants to give delight and pleasure, which is the purpose of creation, and He also wants that there will be no shame upon receiving the delight and pleasure. For this reason, He wants them to work in order to bestow. It follows that His praising Israel means that the people of Israel relinquish self-love and want to work only in order to bestow.

For this reason, He always focuses on their merit, meaning He counts the works that they do in order to bestow, so that He will be able to bestow abundance and there will be no flaw of shame. He does not speak of what they do in order to receive; He wants to erase this from the face of the Earth, as said in the clarification on the name, “Passover,” that He passed over, meaning killed the Egyptians that were between Israel and Israel, and spared the Israel in between. Naturally, He could have focused only on the merit of Israel, meaning on the ascents that they had, which is the merit of Israel, meaning the awakening from below that they did then in baking the Matzot [unleavened bread].

This is why the festival of Matzot and the people of Israel were written in the Torah, since the Creator focused on the merit of Israel while baking Matzot for the sake of the Creator, and did not focus on other things. This is called that the Egyptians who were there, He killed, meaning obliterated them as though they weren’t in reality. By this, all of Israel joined into one big degree, which was whole, becoming a Kli to receive the abundance. This is regarded as the people of Israel calling that good day “Passover.”

Now we can understand the second reason why the people of Israel named it in praise of the Creator. The first reason is His desire to do good to His creations, and their not wanting to receive because of self-love. Therefore, they receive the delight and pleasure because He wants us to receive. This is called “in order to bestow,” and this is in praise of the Creator.

The second reason that we praise the Creator is that He did not regard the descents and focused only on the ascents. This is regarded as passing over, where He took all the ascents into account and erased the descents from the face of the Earth. This is the praise of Passover, and this is regarded as speaking in praise of the Creator.

We should understand why it is written, “And you shall eat it in haste; it is the Lord's Passover.” Why Passover is called “haste”? According to what RASHI interprets, Passover is called “haste” because the Creator jumped and passed over from Egyptian to Egyptian, and Israel in the middle, escaped. We see that skipping to the end means that He rushed the end, as though it was not yet time. Since he rushed himself, this is why Passover is called “haste.” It is as though he had to hurry so that the Egyptians who were among the Israelites would not awaken, as it was still not their time to be corrected. This is why He rushed Himself and saved what He could save. That is, only Israel received correction and not the Egyptians. This is why it is called “haste.”

However, it is written concerning the end of correction (Isaiah 52:12), “For you will not go out in haste, nor will you not flee, for the Lord will go before you, and the God of Israel will be your rear guard. Behold, My servant will be enlightened, He will be high and lifted up and greatly exalted.” The ARI interprets that this will be at the end of correction, when even SAM becomes a holy angel, and the stony heart, which was forbidden to sort prior to the end of correction and remained in the Klipot, it, too, will then be sorted into Kedusha.

This is the meaning of “very good.” “Good” is the angel of life. “Very” is the angel of death, and it, too, will be a holy angel. This is called “Death will be swallowed up forever.” This is how the ARI interprets.

Indeed, we can interpret what is written, “For you will not go out in haste, nor will flee,” not as it was in the land of Egypt, when redemption was in haste and He jumped from Egyptian to Egyptian, and Israel in the middle escaped, since He had to obliterate the Egyptians and only the people of Israel remained alive.

But at the end of correction, when the Egyptians will also be corrected, there will be no need to be in haste because there will be no need to jump from Egyptian to Egyptian with Israel in the middle remaining in Kedusha. Rather, all the Egyptians will receive their correction from the Whole One. Therefore, there will be no need to hurry, meaning jump, but all the discernments that were in the Klipot will be corrected, as it is written, “And I will remove the heart of stone from your flesh, and I will give you a heart of flesh.”

Therefore, a person should be happy. Through the joy he can come out of the state of lowliness that he is in. If a person asks, “What is there to rejoice about when he sees that he is in lowliness and has no desire to engage in Torah and Mitzvot?” He should receive his joy from the fact that he nonetheless knows that there is a King in the world. From this awareness alone he can be happy, as in the above allegory, that he was informed that the king came to town, and this gives him strength to ascend.