Audio Version Of The Blog – 4/12/26
Posted on April 12th, 2026
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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.
[355021]
From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”
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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.
[355028]
From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”
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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.
[355032]
From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”
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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.
[355002]
From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”
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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.
[354998]
From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”
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From A Point Of Unity To Crossing The Machsom
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.
[354994]
From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”
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Before and After the Machsom
Machsom—Transition From One Quality To Another
From A Point Of Unity To Crossing The Machsom
Preparation to the Lesson
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1st part of the Lesson — Writings of Rabash, Article 3 “Love of Friends – 1” (1984)
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2nd part of the Lesson — Writings of Baal HaSulam, “A Speech for the Completion of The Zohar“
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