The name “Pesach” comes from the word “Pasach” (to skip over, to pass over, to leap over). This means that from all the great work a person performs, with all the ascents and descents he goes through, when at times he strives toward spirituality and at other times sinks back into the pursuit of pleasures of this world, when sometimes he thinks only of himself, and at other times is capable of thinking of someone else (although, of course, all his thoughts about others are still egoistic); and all these calculations are still within the bounds of this world, out of all this work, only the ascents are taken into account, while the descents are not considered; they are “skipped over.”

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

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

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

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

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

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

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