Question: What is this state called Moses? It seems to be present in this world and at the same time connected to the upper world.

Answer: Indeed, Moses is present in this world while simultaneously being connected to the Creator, as if existing in the upper world. We learn that as a result of the shattering of the vessels, all our souls fell to the material level, into this world.

But how do we extract the Kli from this state? If everything here stemmed only from the will to receive, we would not feel the surrounding light within our Kli, which is a desire to receive for oneself. However, within the Kli there is a point in the heart. It is this point that senses the light because it does not belong to the will to receive, to the vessel.

The point in the heart is a part of the screen that once existed before the shattering of the vessels, before the sin of the Tree of Knowledge. At one time, the vessel had a screen. After the sin of the Tree of Knowledge, the screen shattered. A part of this screen remained within our will to receive, and it is precisely this part that perceives the surrounding light because there was once a connection between the screen and the light.

Now the light has become surrounding light, coming from afar, and from the screen only a spark remains within the Kli. However, a distant connection between them is preserved through the Machsom, and this point, this spark that remained from the screen, is called Moses, from the word “Limshoch,” to pull.

By using it correctly, I draw out all my other qualities, myself, my entire inner being through the Machsom upward, bringing them out of Egypt. Thus, Moses, the point in the heart, gains strength and pulls the entire Kli out of darkness.
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From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”

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In this world, our nature is egoism, which we either manage to cope with or not. But when we ascend and cross the Machsom, our work divides into three lines, and we proceed along the middle one. We enter spirituality with our small ego, although it may have grown, it is still insufficient. At each degree, we begin to receive vessels (Kelim) from the Klipot.

In other words, when leaving Egypt, one must take vessels along, so we flee from the Egyptians with “possessions” (vessels). Lights arrive at every degree, and our work is to create the correct combination between the vessel and the light, through which we rise to the next degree, where again we establish the correct combination, ascend once more, and so on.

At each degree there are Klipot: Amalek, the seven nations in the land of Israel, the desert, and so forth, as well as what suddenly appears within Israel itself, for example, the mixed multitude (Erev Rav).

All of this comes from the side of the Klipa and represents our inner vessels that are constantly being awakened. We correct them with the help of the surrounding light and thereby acquire a higher degree each time. And of course, our war does not cease until the end of correction.

We must constantly resist the Klipa, that is, our uncorrected vessels, because the Klipa exists within the person. This does not stop even upon entering the Land of Israel; there is still much to be done and corrected there. And a person must go through all of this.
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From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”

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Question: Why do Baal HaSulam and his predecessors place special emphasis on Passover?

Answer: Kabbalists never deal with history. In spirituality, there is no concept of time, which is the notion from which our understanding of various processes derives.

In spirituality, there are levels, degrees from this world leading to the end of correction, and each of the 620 degrees radiates a certain state into this world. All the states that exist in spirituality on these 620 degrees must also be realized in this world, and moreover, only once.

If something has already occurred on the inanimate level (Domem), that is, in the material world, then it does not need to be repeated a second time. For example, we physically were in Egypt, we exited Egypt, and now we do not need to repeat this. Everyone who now exits their inner Egypt into spirituality, into what is called the Land of Israel (Eretz Israel), does not need to do this physically, since we have already performed it in a physical form in previous incarnations.

However, in spirituality, there is no degree more significant than the very first one because ascending it is the most difficult. One must endure the Egyptian exile, the plagues, the splitting of the Red Sea (Final Sea,Yam Suf), the receiving of the Torah, 40 years of wandering in the desert, the seven nations and Amalek before entering the Land of Israel. This is a very difficult process.

In spirituality, if we view it from the perspective of the laws of time, ascending from one degree to another may take a relatively short time, whereas transitioning from the material world to spiritual requires years.

This is indeed a very unpleasant period for a person: he is in this world and still feels nothing and sees nothing of the spiritual world. There is nowhere in particular for one to run, yet a person holds themself in the darkness and needs all kinds of devices to prepare a little more, to add intention, to make an effort. One constantly needs some support to rely on.

But in spirituality, the path is already laid. There we see and feel that no one needs to persuade or strengthen you. Therefore, Kabbalists single out Passover because it stands directly before the most difficult decision, the one linked to the inner workings of each individual soul.

Any suffering a person experiences is, in essence, suffering from darkness, from the lack of light. Every impulse and every thought that has ever arisen in a person, joins the others. This accumulates not only now, when we sit with a book, but it pertains to the cumulative treasury of all our incarnations. Passover, in essence, draws a definitive line and pulls a person out from beneath the Machsom. That is why Passover is a symbol of such unique significance.
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From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”

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Our world is the world of consequences, the world of deeds and actions, whereas the upper world is the world of causes, the world of roots and decisions. A person is not elevated in the physical sense; rather, within his consciousness he simply begins to see the causes of everything that happens. This is known as the revelation of the spiritual, the revelation of the Creator.

Such a state is “Pesach,” from the word “Poseach,” to pass over, to skip. It is the result of the fact that the Creator “passed over” all the person’s actions and gathered only those deeds in which the person wanted to attain the spiritual.

Pharaoh (Paro) is our nature. Moses (Moshe) is that small force within us that wants to pull us into the upper world. All the disputes between Pharaoh and Moses are the inner work that a person performs, that one experiences within oneself. One’s heart is hardened. The further a person advances, the harder it becomes, until one comes to the ten Egyptian plagues, which are ordeals a person is obliged to go through.

These are truly unpleasant things. One must overcome them by constantly devising new strategies in search of strength to maintain the attraction to the spiritual, the goal, that not only does not shine brightly, but actually recedes into the shadows so much that a person stops seeing it, as if no longer desiring it. And all this happens through the hardening of the heart: Pharaoh appears greater, Egypt more attractive, and it no longer seems so terrible to live in this essentially animalistic world without any benefit.

This goes until the quantity of efforts that a person continuously makes transforms into a new quality, a quality that in turn continues to grow, and then the person merits the exodus from Egypt.

It is here that, in essence, the spiritual process begins, that a person ascends the first spiritual rung of Jacob’s ladder, the spiritual ladder comprised of 620 steps that leads to the end of correction. There is the level of the righteous, the level of the holy spirit, and the level of prophecy.

But even there, whenever one wishes to rise from one degree to another, a person cannot do without the same surrounding light, which comes to a person through study and inner work, just as here on the material level.

Our entire world is designated as the level preceding the spiritual world, but nevertheless it is a level. Therefore, the same principle is prevails there above it; the difference is that there, the light is already revealed, as are the forces of resistance and assistance, which enable the person to better understand and discern the nature of their actions.

Of course, each time, while on the lower degree, one does not understand the nature of the higher degree, and is compelled to go with eyes shut. But this is no longer as difficult as leaving this world for the spiritual levels. Therefore, the exodus from Egypt is the most difficult exodus, the “Exodus” with a capital “E”; and the subsequent exits from each lower degree to a higher one are simply steps.
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From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”

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Each new level we attain signifies that a person has corrected themself by rising to it, and has thereby fulfilled a commandment. Therefore, the number of levels corresponds to the number of commandments: 613 plus another 7 commandments instituted by the sages.

A person rises from degree to degree by virtue of the Exodus from Egypt; therefore, we attach the remembrance of the Exodus from Egypt to many commandments, since it is the foundation that allows us to begin spiritual actions called “commandments.”

We are not speaking about the commandments known to us in the material world (simple movements of the hands, feet, or tongue), but about spiritual actions through which a person fills himself with the upper light.

In the absence of a screen (a spiritual filter that would allow the upper light to enter within us), for now we can draw it toward ourselves through the study of the books. It reaches us in the form of surrounding light that gradually purifies and corrects us. The same actions can be carried out not only through study, but also through real deeds.

On the holidays, such as Pesach (Passover), which brings us goodness, there are specific surrounding lights, and here the participation of a person in preparing the festive event is important, specifically physical participation, carried out in unison in the whole nation.

But in addition to the general participaction, we must have an intention: the desire to attain the essence of the holiday, to ascend to the level of Pesach, so that what the event known as the Exodus would actually happen to us. Depending on the correct direction of the pre‑holiday preparation and the sincerity of the intentions, a person can merit very great surrounding lights even at the stage of preparation for the celebration.

That is why we try so hard: everyone wants to take part in this work and loves it because it gives a greater spiritual result than study.

Baal HaSulam and all the Kabbalists who preceded him singled out Pesach and Sukkot from among all the holidays. Pesach corresponds to the exodus from this world into the spiritual, to entering eternity and perfection, which, in essence, everyone wants.

And Sukkot is the “cloud of His Glory,” that is, a cloud, a Sukkah, a shelter: All this is also surrounding light that comes to a person and corrects him. The principle remains unchanged; only the conditions in which a person’s soul is found change. Therefore, in our world these holidays, these spiritual states, manifest in various forms and modes of expression.

On Sukkot the surrounding light acts differently, because the soul is already on a higher level, whereas Passover is truly the exodus from our state to the light.

Therefore, every time a person takes part in lessons or in work, it is desirable not to forget that everything that happens to them, all their efforts, require an accompanying intention: one undertakes these actions in order to come out of this world into the spiritual world, to feel the upper reality. Then these efforts accumulate and bring a person the holiday of Passover.
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From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”

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Question: How does a person know that the environment he creates is the right one?

Answer: A person knows nothing. This is the work he must do: get confused and check, investigate and get confused again, understand something a little, and turn to the books, the teacher, and the friends.

This is how a person gradually comes to know the system called the governance of the Creator over him and begins to use it by their own decision. This means that he or she begins to govern the world.

Question: Is there any kind of verification on this path?

Answer: Verification is necessary every second. It must be carried out in parallel with the work. Without it, it is impossible to succeed.

If a person does not perform verification, he stops being a person. He does not feel where he is pouring the water that he was given throughout the year. “Water” means the property of Bina, the upper force, with which you correct yourself, but you pour it out for nothing, even though it is precisely measured.

That is, right now, you are given every opportunity to reach the final correction. At this very second, your personal Rosh HaShanah arrives; this is what a person must tell himself, and it does not matter when it happens. It might be in the middle of winter or summer.

What does your Rosh HaShanah mean? It means that inside you are all the forces, all the data, all the systems, all the sources and opportunities to reach final correction. You only need to carry out a certain number of actions within you to put the entire system in order; this is your free choice.

You must take this data and use it correctly.

If you do this, it means that you are similar to the Creator. You have learned the system of governance from Him,  both the checking and the execution.

This means that you are merged with Him: “From Your actions we shall know You.”
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From the Daily Kabbalah Lesson 2/2/26, Rabash, “For Man Is the Tree of the Field – 1”

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Rains means water, and there is no water but Torah.

When Israel were complete wicked in the beginning of the year, they were allotted few rains, but in the end they repented. It is impossible to add, since the sentence has already been given, but the Creator brings them down on time on the soil that needs them (and RASHI interpreted, “On the soil that needs them: on the fields and on the vineyards and on the gardens”) …

Torah gives him strength and power to perform Mitzvot and good deeds… (Rabash, “For Man Is the Tree of the Field – 1”).

We exist in a certain reality in which we must grow. We do not choose how to be born, to whom, or with what qualities. We do not choose our environment or how it will influence us. In this world, essentially, we cannot change anything about our destiny. Therefore, a person living within this world, confined to animalistic life, has no free choice, and consequently there is neither reward nor punishment. They do not perform a single action independently, and therefore it is not said about them that they have Rosh HaShanah.

Rosh HaShanah belongs to one who wants to be a Jew, that is, who desires to attain adhesion with the Creator. Then a person feels that he has a point in the heart, which relates to the realm of the spiritual. This desire is determined from above, and there is nothing to change within it; it contains everything necessary for this point, including the stages of its development. What it lacks is an environment, a group, since the Creator is concealed.

Therefore, a person must build an environment for the point in the heart, through which it will develop. On the corporeal level, a person’s qualities, desires, and environment are predetermined. On the spiritual level, they are given a germ of the soul, the point in the heart, but they are not given the external environment. How a person builds the environment for one’s point in the heart is how one will advance.

If they use this correctly, then all the forces given to them will contribute to the development of this point, and they will begin to develop and grow spiritually. They will find the right path and each of their steps will be very beneficial—in study, in dissemination, in all their actions—on condition that they devote all their forces to creating the right environment.

But if they do not make sufficient efforts to create such an environment and invest their efforts only in study, then even if they study the correct books, it will not help. It will rain heavily, but on a desert instead of a small rain watering a field or garden that needs it. By the way, heavy rains can even be harmful. Everything must be balanced, both the place and the amount.

At the same time, a person should not examine what is determined for him from above: the number of hours of study, his “difficult” life in which he must have a family, earn a living, and take care of his health. The Creator determines how much each one needs, absolutely precisely and in the most beneficial form.

And a person must put in order what is determined for him: the awakening forces, the friends who are near him and placed at his disposal, and so on. If he organizes this correctly, in accordance with the goal, then he advances in the most effective way.

This is the calculation a person must make on Rosh Hashanah. He must crown the Creator as King and bless Him for having provided him with all the necessary conditions.

A person crowns the Creator as the goal he must attain. And then he begins the year knowing that throughout the entire year everything has been predetermined at the beginning, except for his work. And if he fulfills it, he will attain the goal; but if not, then despite the fact that all the conditions were given to him in advance on Rosh Hashanah, he misses this cycle, which is called a year.
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From the Daily Kabbalah Lesson on 2/2/26, Rabash, “For Man Is the Tree of the Field – 1”

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Question: Hanukkah symbolizes the boundary between the desert and the Land of Israel. Where exactly is Hanukkah located on the spiritual path?

Answer: Hanukkah is the quality of Bina, the level of Bina, whereas the Land of Israel is the quality of Keter, when Malchut connects with Keter. Therefore, Hanukkah is located halfway on the path to Keter, to the highest degree of connection, love, and adhesion with the Creator, and revelation of the Creator.

Hanukkah symbolizes only the revelation of a correct connection between us, but not yet a complete one. And therefore, it is merely a Hanaya, Hanu-ko, a stop along the way, on the boundary between the revelation of the Creator, attainment of the Creator, and adhesion with the Creator, which occurs at Purim.

The forty-year passage through the desert is an approach to the holiday of Hanukkah, rising above egoism. And afterward, there must be movement toward Purim.

Question: How does the further transition from Hanukkah occur?

Answer: When we fully master the quality of Bina and Malchut connects with it, it is entirely included in Bina. This state is called the small state (Katnut). After that, we begin to direct all of our desires toward the quality of bestowal and love; that is, not simply to work so as not to receive, but to fill others. This state is called Purim.

The ascent up to Hanukkah symbolizes “Do not do to another what you do not wish for yourself,” while “Love your neighbor as yourself” is already the entry into the Land of Israel (Purim).

Question: It is said that during the 40 years of wandering in the desert, the generation that lived in Egypt died out, and a new generation was born, which was meant to enter the Land of Israel. Who celebrates Hanukkah? The new generation?

Answer: Hanukkah is celebrated by the generation that was born in the desert. Because it is already detached from Malchut, from egoism.
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From KabTV’s “The Kabbalistic Meaning of Hanukkah,” 12/7/17

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Question: If we go in faith above reason, is a miracle possible?

Answer: I don’t know. If you have a Kli and it contains your energy, your light, then it is quite possible that the upper light will come to that light and ignite it.

How we can evoke the upper light so that it ignites the light within us is precisely what we are studying. This is what we must seek within ourselves, because the upper light must be the light of bestowal, the light of love, even if it is unreciprocated. And then we will begin to understand how it works.
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From the Daily Kabbalah Lesson, 12/20/25, “Hanukkah”

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Question: I grew up in Israel, and for me Hanukkah is a very childlike holiday with doughnuts and the dreidel. And suddenly I hear from you that Hanukkah has a spiritual meaning. How should I relate to the lighting of the candles so that this action is not merely external?

Answer: This is a spiritual action. There is nothing in the Israeli holidays that is not connected to the spiritual. After all, we exist only in order to attain our soul,  what is called the future world, the upper world, the higher dimension, that we must reach.

At present we see the picture of this world: houses, sky, sea, people, everything around me. Behind this picture we need to find a crack into the upper world, widen it, open up the horizons, and see that we are located only in a very small sphere, in a tiny part of a much greater, more spacious, infinite world.

Our entire universe is also within our current world. But we must reveal the world beyond it as well. This is what we human beings are meant for. For we do not belong to the still, vegetative, and animate levels that are bound to nature, but to the human level.

A “human being” in Hebrew is “Adam,” from the word “domeh,” similar to the Creator. We are not only capable of reaching such a state, but are simply obliged to attain it, to reveal the entire true reality that lies beyond what now appears to us as this world.

Then we will reveal not only infinite spaces, but also ourselves as existing in an infinite, perfect form, within this vast, expansive, light-filled reality that is revealed to us.

The wisdom of Kabbalah is intended for this. All the holidays speak to us about this, including Hanukkah, about how we begin to open the upper world for ourselves, expand our organs of perception and reality, and then emerge from all these narrow, bitter limitations.

All this lies before us. But everything depends on the unity between us, because unity is precisely the action that begins to open the boundaries of the present reality. And the pressures we feel today are meant to push us to accelerate and reveal the true world.

Therefore when lighting the Hanukkah candles—together with Hanukkah songs, games with children using the dreidel, and tasty doughnuts—let us think that the true Hanukkah is like a housewarming, for we are opening a new world for ourselves through uniting with one another.
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From Radio Station 103FM 12/6/15

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