Question: You said that breaking free from the power of the Klipot is a significant challenge; a person can remain in such a state for a long time. What could be done to disconnect from it?

Answer: Klipot are any thought and any disturbances that disconnect me from the Creator. What can I do about it? There is only one thing: remember that the Creator sends this to me. Without Him, I have no ability to fight them. I must arrange matters so that the Creator, who resides within me, fights with the Klipot that are in me. Regarding this, it is written: “Come unto Pharaoh!”

Pharaoh is the entire concentration of the Klipot. The Egyptians were so wise, even in the material world, that they made the body eternal by embalming it. They got to the point where they made living material inanimate, and in this form, as if eternal. To such an extent is this a Klipa.

In the Torah, it is not said that Moses has to fight on his own. He should only be present, be impressed by the actions of the Creator, and by this awaken all his desires, called the people of Israel, to follow Him. And that is all. “Then the Lord said to Moses, ‘Now you shall see what I will do to Pharaoh, for with a mighty hand he will send them.’”

By yourself, you are not capable of fighting the Klipot. What forces will you use to do this? A Klipa is the reverse side, the Achoraim, of the Creator. He enlivens it and brings it to you to be revealed precisely with the help of the Kipa.
[354483]
From the Daily Kabbalah Lesson 3/21/26, Rabash, “We Should Always Discern between Torah and Work”

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Question: Why is the addition of egoism not felt as a great desire in the preparation stage?

Answer: A greater will to receive that comes to you lowers you from your degree. But you do not feel it as greater egoism, you feel it as additional pleasure.

The new will to receive that arrives gives you this opportunity; it obliges you to act. You don’t feel that the desire itself has grown; rather, you feel that your pleasure could be more intense if you were to indulge in it since you are thinking only about the pleasure itself and not about the One who gives it.

What spoils your connection with the Creator? The new desire! It does not erase the pleasure; it erases your connection with the Creator. If it had erased the pleasure, you would suddenly feel emptiness and immediately awaken. Instead, you feel that you are immersed in pleasures; it only that the Creator has vanished from your perception of reality.

Furthermore, the sensation of pleasure bribes you. Gradually, a person becomes accustomed to this state of affairs: he enjoys for himself, naturally not for the sake of the Creator, since he is still in “Lo Lishma,” yet at the same time he does not want to lose the connection with the Creator under any circumstances and constantly seeks it.

He wants to feel that he is in the Creator’s world, in some kind of sphere filled by the Creator, and he continuously tries to hold onto this state. These are the efforts. He tries to carry them out by all possible means, and as a result, the sum of his efforts fills his “cup,” and he crosses the Machsom.

As for the descents along the way, nothing can be done about them. How many will there be? No one knows. It is impossible to say how much time will pass between ascents and descents, because this depends on the person; in this lies his effort and his choice.
[354551]
From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 3 “All of Israel Have a Part in the Next World. (1987) (10.28.2003)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 2, Part 5, Item 43

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3rd part of the Lesson — Principles of Spiritual Work in the Ten

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 5 “Go Forth From Your Land” (1985)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 2, Part 5, Item 33

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3rd part of the Lesson — Preparation for the Convention

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The people of Israel are not formed simply by ordinary individuals connecting with one another. They become a people because together they attach themselves to Moses.

Moses is called the “faithful shepherd,” that is, the emissary of the Creator within the people. And the concept “people of Israel” means that they are connected with Moses.

Moses is the quality of Israel (“Yashar El” – straight to the Creator), the one who points the way. The others, like a flock, simply follow him, and he leads them out of Egypt.

But if each one of the three million Jews who were in Egypt at the time had connected individually with Moses, would that not have sufficed? Why did they have to unite among themselves in order to be able to connect to Moses and, through him, to the Creator? Why was their unification a necessary condition?

The necessity to joining oneself to Moses means the annulment of egoism, of self‑love. And the result of this is love of the neighbor. Therefore, first the people unite among themselves, that is, they nullify their egoism, their love of self, and only then are they able to receive the message of love for the Creator from Moses, and through Moses, to connect with the Creator.

Not every person must attain the level of Moses, but everyone must accept the work “to love one’s neighbor” on the level appropriate to the ordinary people of Israel.
[355247]
From the Daily Kabbalah Lesson 4/8/26, Rabash, “Come unto Pharaoh – 2”

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Question: If the people of Israel already came out of Egypt once, then why must we repeat this again now?

Answer: In the historical process of its development, the people of Israel carried out the exodus from Egypt about 4,000 years ago; therefore, we do not need to go through this again on the material level now.

We do not need to journey to Ur of the Chaldeans and then relocate to Israel, descend from Israel into Egypt, return from there to the Land of Israel again, build the First and Second Temples, and go through this entire process once more.

The material bodies in past incarnations did what they were required to fulfill at the level of the spiritual roots; they realized it within matter. However, nothing was accomplished in spirituality since the soul had not yet attained that level.

At the time when all these events took place on the material level, the people, in the spiritual sense, were at their usual degree, at the level of the masses. Both the exodus from Egypt and the entry into the Land of Israel occurred solely on the material level.

All that they possessed on the spiritual level at that time was merely a glimmer of the level of Nefesh, that is, a sensation that they were close to spirituality, to the Creator, and a sense of the importance of their actions, like a person who is under the influence of the spiritual.

But since a specific spiritual root exists, it must necessarily extend into the material world and be realized here. This is precisely why we went through this entire path on the earthly level once with the exception of the final correction.

We have already been in Egypt, exited it, conquered the Land of Israel, built the First Temple at the level of Mochin deHaya, only to see it destroyed, then built the Second Temple at the level of Mochin deNeshama,” and it too was destroyed. We went into exiles. We passed through several exiles and have now returned from the last one.

And now we must build the Third Temple, one in which Mochin deHaya and Mochin deNeshama will be present together as Mochin deYechida, so that the Third Temple encompasses the essence of both it predecessors combined.

This signifies that in the material world we have already traversed the entire path up to the very end of correction. But in spirituality we have not yet accomplished anything. We have only just arrived at our current state, the preparation period. Now we must carry out the exodus from Egypt, enter spirituality, and then go through this entire path in spirituality.

Our present era is the time when, in the near future, all souls are destined to complete their preparatory stage and enter the upper world; they will begin to ascend the spiritual ladder and, pass all 125 degrees, and reach the end of correction.

In the material we have practically nothing left to realize except what must still be done before the building of the Third Temple. The outcome, whether we encounter further suffering or goodness will be revealed to us so that we may come to our final correction, depends on our inner work, on our deeds.
[355253]
From the Daily Kabbalah Lesson 4/8/26, Rabash, “Come unto Pharaoh – 2”

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Question: What does it mean to build a better environment each time?

Answer: Building a better environment means that I devote myself to it with the intention that it will become stronger and support me when I need it. I invest myself in it to the extent that I have something to invest. And by helping others, I essentially express love for the friends.

The group can present you with a new, stronger desire for the Creator each time, and if you nullify yourself before it, you can receive from it.

You change the group by constantly investing in it, making it stronger; and you nullify yourself before it to an ever-greater extent, and it becomes increasingly bestowing toward you. This is called “each time, a different environment.”

Sometimes I hear people say they want to move from one group to another. There is no need for this, why do it? On the contrary, if you feel uncomfortable in your group, it means there is a place there where you should invest your efforts. In fact, it does not matter which group you are in. If a person is ready to bestow and to humble himself before it, the group can even consist of beginners.

When a new person arrives, they are burning with desire, wanting constantly to sit right next to me, even fighting for it. But after some time passes, they move farther away and “call” me from a distance, as if with a remote control. I was better off with them when they were just beginners, their desire ignited me. And now where is it? It seems to them that they already know everything, understand everything. And so, it is with each of you.
[354495]
From the Daily Kabbalah Lesson 3/22/26, Rabash, “What Is the ‘Bread of an Evil-Eyed Man’ in the Work?”

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Preparation to the Lesson

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1st part of the Lesson — Commemoration Day of Israel’s Fallen Soldiers

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Question: The Creator always gives and the creation always receives. How can one distinguish between the two?

Answer: It is very simple; instead of relating to the Creator as an infant to its mother, I myself want to become like her.

Question: But why does she need me to be like her? It is clear that I need Him, but why does He need me?

Answer: Indeed, the mother needs nothing, and the Creator is revealed without any lack (Hisaron).

Before the Machsom we never reveal a lack in the Creator. He cannot reveal it at a time when the created being is in concealment. As it is said, a person must believe that his yearning for the Creator stems from the initial yearning of the Creator toward him and is given to him by Him. One must simply believe that “the Creator is your shadow.”

However, we do not possess this sensation until we are truly ready to do something: First you acquire vessels of bestowal, and then you reveal in Him a lack. More precisely, He reveals His lack to you corresponding to the extent to which you are able to bestow to Him.
[354727]
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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The light is called Shochen, and the Kli where the light is clothed is called Shechina (Rabash, “What Is, ‘When Israel Are in Exile, the Shechina Is with Them,” in the Work?’).

Creation consists of two parts: the Creator and the creature. The Shechina is the revelation of the Creator, the presence of the Creator within the creature. But if His presence disappears from our perception, there can be two reasons for this: either the Creator conceals Himself, that is, expels the Shechina from the creature and does not reveal Himself to it, or the creature itself causes this, whether by its own will or not.

This happens because the light is higher and governing, while the vessel desires to enjoy the light and feel it as fulfillment. Thus, the vessel is dependent on the light. In order for it not to depend on the light, and to be fulfilled by its own good will, on equal terms with the light rather than in subordination to it, it is necessary to remove the greatness of the light, to remove the Creator’s presence, and thereby give the vessel the possibility of free choice.

But for this, it must be given the means for choice. By these means, we refer to the vessel’s ability to distinguish one thing from another according to a certain criterion.

The Creator lowers the Shechina into the vessel down to the level of dust; the shattering of the vessels occurs and sparks of bestowal are embedded into the vessels. Then the Shechina departs and shows itself as corrupted and shattered, that is, the Creator shows the vessel that He abides in an unfulfilled desire (a lack) and that He requires the emergence of the creature’s attitude toward Him.

All these various relationships between the Creator and the creature must ultimately lead to a state where the creature acquires all the necessary conditions for free choice, so that later, upon returning to infinity, it will recreate the state of infinity by its own strength.
[354554]
From the Daily Kabbalah Lesson 3/24/26, Rabash, “What Is, ‘When Israel Are in Exile, the Shechina Is with Them,’ in the Work?”

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