It seems that the Torah writes about adventures and great journeys: from ancient Babylon to the land of Canaan where Israel is today, from there to the Sinai desert, from the desert to Egypt and many years of living in it with all the events that took place there, and then fleeing from Egypt and crossing the Red Sea.
All this we should gradually separate from geographical places and historical events and place it inside a person as something that happens within him.
Each one should depict within oneself which qualities are called Egypt, the desert, Pharaoh, and Moses—all the details and characters of the story. This story should unfold inside a person and inside the relationships in the ten.
It is even harder to imagine this in the ten because it is closer to spirituality. We should build this process inside us in sensation so that everyone can feel how all the names the Torah mentions that refer to inanimate nature, plants, animals, and people as reflected in his feelings, thoughts, internal processes, and connections with others.
Gradually, a person begins to feel how the light of Passover works on him, that is, the light of transition from the corporeal state when he is in a group, studying but so far doing everything egotistically. He does not know what the intention for the sake of bestowal is because until he acquires a second nature, it is impossible to explain and depict it.
Just as the story of Passover describes the despair from the hard work for Pharaoh, so a person despairs to emerge from under the control of his egoism and to do something out of love for his neighbor. He does not find such forces, inclinations, and desires within himself.
Suddenly he feels that something is awakening in him, and he begins to understand that there really can be such a quality in a person called selfless bestowal.
It is because there is a special illumination that influences him and passes a new quality onto him. This is the change we need to yearn for. Of course, it does not come just out of a person’s effort but only due to the illumination from above. This is why all our work is a prayer, a request, that must be organized correctly in the ten regarding all the clarifications that we make when building our connection.
The entire process of the exodus from Egypt happens within the ten, within the ten Sefirot. Therefore, it becomes more and more obvious that everything is achieved through the force of the prayer, and we must direct all our efforts only to this: to pray together so that everyone feels his friend and is ready to help him.
Then we connect in our appeal to the upper force, we ask for the force of connection to help us find a mutual point between us so that everyone feels that they are coming out of themselves and becoming included in the common desire called the upper Malchut.
If each one is only inside himself, he is in the lower world. If he rises to the common desire, he already finds himself in the Malchut of the upper world. He thus enters the second phase of Passover, that is, the “transition,” taking a step toward the exodus from Egypt. He already wants not Pharaoh but the Creator to dominate over him so that the Creator rules within him. Therefore, he will have a special transition in order to change the upper authority from Pharaoh to the upper force.
One becomes more and more aware of how dependent and attached he is to his egoism, consciously or unconsciously constantly acting for one’s own benefit. Now he is beginning to think more and more about how he can act for the benefit of the Creator and for the benefit of the ten. This is already close to the exodus from Egypt and means that the lights of Passover are working on a person.
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From the Daily Kabbalah Lesson 3/31/21, “Pesach (Passover)”
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Pharaoh is not a desire for material well-being: money, fame, knowledge, food, and sex. Any person in the world has such desires. Pharaoh is the name for the spiritual resistance that arises in us.
