The Midrash “BeShalach”: Although the sea has not yet parted, the sons of Israel continued to move deeper towards the mighty waves. Water has already reached them up to the neck.

Moses stretched out his hand toward rolling waves and commanded the sea, “In the name of the Creator, make way!” But the sea did not obey.

The sea did not want to change its borders, which were established during the six days of the Creation. The Creator commanded Moses to raise his staff and to threaten the sea, in the same way as the host raises his stick at the rebellious servant. However, the waves did not retreat, and continued to heave.

Then the Shechina (the phenomenon of the Creator) appeared before the sea and it parted. “Why now, the sea, are you gone?” Moshe asked the sea. The reply came,  “I retreat just for the King of the World Himself!”

Even in distant countries the roar of the sea being ruptured was heard. At this point, not only the Yam Suf (the Final Sea) parted, but the water of lakes and wells in all countries have parted, even the water in jugs has parted!

Thus a miracle appeared in the whole world! Water around the world returned to its natural state only after the Yam Suf water (the Final Sea water) took its usual position.

The movement of people takes place in the general property of Bina, and all parts of Bina, no matter where they may be, have imbedded Bina’s properties in the properties of Malchut. And if the people reach bestowal, then Bina starts to work at all levels just like in a chain reaction. Therefore, it is said, “the waters of lakes and wells were parted in all countries, and even the water in a pitcher has parted.”

Question: Why didn’t the sea obey the command of Moses?

Answer: In order to exit from egoism, it can be accomplished only by the help of the upper light under the influence of GAR de Bina and the huge Light Hochma, i.e., properties that are called “the Creator.”

Every effort must be taken in order to do this, but it turned out that no one but Nachshon possessed such an opportunity: neither Moses nor Aaron knew, even the priests did not know anything about the property of “Nachshon.”

Usually, a person has no properties that would ever come forward, like a group of athletes that run to the finish, where a leader breaks out ahead. But this group has to come together to the finish line, and if they do not run together, then neither the first nor the last person reaches the finish line.

The main thing is for the whole group to come together to the sacred goal. The leading person of the group has to set the tone since one runs in front, but each time the leader changes. With this, none of the characteristic properties of any person get lost, but rather they must occur at least for a moment while a person is being led and while leading the whole humanity.

Let us say all of humanity is a circle. I am in this circle with my inherent property. While I am in this property I should be once in front of everyone and once behind everyone. Every person does the same. The real property of each person is necessarily manifested twice as leading the whole of humanity and as being led by all mankind.

Question: A concept of “leading mankind” is clear, but why should it be guided by all of mankind?

Answer: There cannot be one without the other, because only in this way the true property of a person manifests itself. All other properties are mixed together. And one’s private quality should manifest only as Keter and Malchut.
[R152616]
From KabTV’s “Secrets of the Eternal Book” 4/30/14

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Question: Was there ever a miracle that the Red Sea parted and the Israeli people went through it when they fled from Pharaoh?

Answer: The Torah doesn’t talk about events of our material world. It talks only about what happens between our souls. In this sense, we pass through an inner spiritual state called “Crossing the Red Sea.”

The exodus from Egypt and the freedom from the slavery of Egypt is freedom from the control of our ego, from the “Angel of Death.” In principle, on the way to this freedom, we move through some kind of passage called crossing the Red Sea. It symbolizes the end of Egypt, the end of our ego, after which we can become a free people.

A unique force of unity is hidden within nature that is called the Creator. When we invest in efforts to unite, to get closer to each other against our desire, then through these efforts the higher power creates a state where “splitting the Red Sea” will be discovered. It moves us from the egoistic nature to a nature of bestowal and love.
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From Israeli Radio Program 103FM, 3/15/15

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We humans begin in a state where we know nothing, because we are born like small animals, and thus we develop in stages. Animals do not develop throughout their lives. They are almost the same on the day they are born as on the day they die. However, we people constantly develop.

However, when do we reach true development? It is when we begin to feel ourselves as human beings in corporeality, and then begin to develop human levels of growth. Within those levels, we reach the large will to receive and fulfill it completely. Then within us, in that large will to receive, a point in the heart develops. Suddenly, it awakens, and we feel that it is more important than the entire will to receive we had acquired with all of its possessions.

From there, we continue developing the point in the heart, and search for how to develop it until we reach the place where it aligns with its ultimate fulfillment through four phases, and there we begin again to develop on the level of four phases.

Therefore, each time we enter a new stage and another new stage until we begin to feel that we are truly in exile. We cannot feel that we are in exile unless we accurately interpret within our emotion and intellect what redemption is. This is already a revelation from above that brings us the upper light, the reforming light, i.e., when we feel that we are in a dungeon that holds us and presses on us from all sides, and we are unable to get out of it, to escape from it, to make even a small movement, even though the pressure is immense.

This can more or less be considered a picture to describe how we feel ourselves, within egoistic desires, under pressure, in the bondage of Pharaoh.

Afterward, we continue on out of a lack of choice. Although this brings pain to the will to receive, the importance of the goal that we constantly develop suppresses the pain and gives us the ability to rise above it. Still, we feel as if there is a barrier in front of us, as though we want to pass ourselves through a mold the shape of which is utterly mismatched with our nature.

It is similar to how when cakes are made or children play with sand molds in different shapes. We fill them with sand and retrieve a shape. Therefore, we feel as if, with all our traits, with who we are now, with our approach to life, our thoughts and attitudes, we simply cannot enter into that mold. It does not fit us in any way.

This is the pain of self-birth, what we feel during the Exodus from Egypt. After several years and many difficult exercises, in which we truly do not understand how it is even possible to pass through them, nonetheless we agree and pass through. When we do, we do not understand it, but we receive a new land, new heavens, i.e., a new approach to life, a new perception, new importance, a new way of thinking. Everything in us changes, and we receive a new operating system.

From that moment onward, we begin to attach to ourselves, to reveal within us the desires from the past that awaken, and to correct them: first the unintentional sins (Shgagot), and then the intentional ones (Zdonot).

This is called “The heavens tell” His glory, that is, the heavens “tell” or reveal the Creator. It is because the quality of bestowal that gradually awakens within us is called “heavens,” the quality of Bina, which gradually reveals itself. Not only does it reveal the quality of bestowal itself, but also its greatness. This is what is meant by “the heavens tell” the Creator’s glory.

This is what it means that this night is different from all other nights. How is it different? The difference is that until now, the will to receive was always revealed to us. But this night determines that this will to receive must undergo correction so that it will be entirely in order to bestow. That is why it is entirely Matza (unleavened bread), i.e., we abstain from all desires of Malchut and cleave to Bina. We dip twice. These are all signs of Bina ruling over Malchut in all her desires.

From the Daily Kabbalah Lesson 5/4/2007, Writings of Rabash “Concerning the Exodus from Egypt”

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Rabash, “Letter 66”: And indeed we do say in the Passover Haggadah: “From the start our ancestors were idol worshippers and now we approach the Omnipresent to serve Him” and so forth.

To understand the idea of teaching us what they were before, we have to explain this through ethics. A person must know when he is involved with the idea of the departure of a person from the Egyptian exile, we see that all of the Mitzvot (precepts) depend upon this concept, for with all of these things we say: “A recollection of the Exodus from Egypt.”

All of the Mitzvot are corrections of the desire to receive in small portions that can be implemented only after the person rises above the Machsom (barrier). After he passes through the Machsom, he begins to pass through the parts of the desire to receive above the Machsom.

First of all, the person himself passes through the Machsom and transforms his desire to receive into “for the sake of bestowal,” and after that he turns downward and elevates desire after desire. All of this activity is called repentance, in other words, he returns the desire to receive to an intention of for the sake of bestowal. Every acton like this is called a Mitzvah and is done by the Torah, meaning by the Ohr Makif (Surrounding Light) that transforms the corrections into possibilities. The first action is called the Exodus from Egypt.

When I am under the Machsom, I don’t have a connection with the light. However, above the Machsom, I already have light, the power of bestowal, and I can use it for advancement and correction. I have the consciousness, feeling, intelligence, and power as a capable, mature person. I transform myself into an expert on correction on condition that there is light in me. Light is the power of bestowal that is acting in me, and with its help, I can connect more and more new desires, one after another, and correct them. I turn to a higher level and receive additional power from it for the lower part that I want to correct, correcting it and connecting it to me.

In this process there are three partners: the Creator—the origin of the power, me—the one who wants to correct, and desire—the place that I want to correct.

With the light that is in me, thanks to my connection with the Creator, I see exactly what is ready for correction in me and ask for this power from Him. I work with Him as a partner, for I am no longer under the Machsom. Rather, I am together with Him, feeling Him. Therefore, I begin to clarify how it is possible to work with the damaged desire, how it is possible to awaken and elevate it. This means that I want to transform it from for the sake of reception to for the sake of bestowal. So I ask for that.

I don’t get any pleasure from this activity myself while I feel it as my desire. For me, it becomes more precious than my desire—as it is written, “Make that His will should be your will” (Pirkei Avot 2:4)—like a mother does with her child. I wrap His desire within my desire and that is how I begin to elevate it, asking the Creator to correct it for me, as I would for my baby.

Then I get the required power, intelligence, and feeling. After all, I don’t know how to correct what is below for this is a completely separate system, the AHP that is built within me, the spiritual womb.

This means that, first of all, I grew in order to correct it. I accept a new system and join what is below to me. So after the correction we are juxtaposed to each other. Thus, many Partzufim are clothed one on the other.

Question: Is it important for people who are engaged with dissemination to have passed through the Machsom?

Answer: It doesn’t seem to me that the person who has passed through the Machsom will succeed more in the external dissemination. I am not sure that Rabash would have been more successful in dissemination than the average person in our group.

So Baal HaSulam writes that it is even possible to pay professional people monetary compensation. After all, it’s necessary to get as close to the people as possible. Certainly, it is clear that they would need to know the direction, the purpose, a bit of the explanations, but not too deeply, only according to the level of the people to whom they turn.
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From the 3^rd part of the Daily Kabbalah Lesson 4/18/14, Writings of Rabash

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Question: How can we acquire the force called Moses? After all, you say that it doesn’t exist in nature.

Answer: Moses (from the Hebrew word “Moshech” –  to pull) is the attribute that awakens in us and raises us from the bottom of Mount Sinai to its summit, to the peak of the general hatred. When a person climbs above it, he attains the Creator who is at the peak.

It is impossible to bypass this mountain; we must climb it. This is the way for the entire world. Today, all of humanity is at the foot of Mt. Sinai, surrounded by the enormous hate that separates us. But at the same time, the method called the Torah is revealed. The Torah is the light that reforms at the summit of the mountain.

We don’t have to make any special efforts, and there is nothing to fear. When we acquire the enormous hatred, we are at the bottom of the mountain where we receive the method by which we gradually can ascend by mutually complementing and helping one another.

Then Mount Sinai becomes the temple mount, at the top of which there is the temple, the place where the Creator is revealed.

This is basically the essence of Pesach (Passover). This is the reason that the calendar of the nation, of the new humanity, begins on this holiday.

Before the receiving of the Torah, mankind developed like animals, but from that moment onward, there was a connection with the Creator, with the force that can raise us continuously above the ego and help us climb the mountain of hatred by getting closer to one another.

At the same time, we attain the Creator to a greater degree, because two forces already appear in us, the egoistic force and the altruistic force. When we build ourselves from these two forces a state called the attainment of the Creator or the soul appears between them.

The two forces descend from above, and we make efforts not to mutually annul them but to connect them by placing our resistance between them, trying to recreate the harmony between them by connecting and adding all the disconnected parts. Then this harmony creates our soul, our upper existence.

This is the reason that we consider Pesach to be the major and most important holiday, because symbolizes the beginning of the creation of man, Adam, (from the Hebrew “Domeh” – to resemble the Creator).

There are, of course, many subtleties, laws, and different nuances that only speak of how to properly cover the ego with the attribute of love, and that’s all. Everything comes down only to this!

We can study this holiday down to the smallest detail, about why eating certain things is allowed and why eating other things is forbidden, about why Pesach is seven days, why we drink four glasses of wine, and why there are other customs that are described in the Haggadah.

However, these are merely actions that we must perform on every level to create the right connection between plus and minus, which are the attributes of receiving and bestowal, hate and love. We cover the hate with love, and together they will give us the sense of attainment, adhesion to the Creator.

Thus, we don’t simply come out of a small ego to love, but from our world to a perfect eternal world. This is the reason that Passover is indeed a special holiday.
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From KabTV’s “A Talk About Passover” 3/18/15

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Question: Can we shorten exile by accelerating spiritual work?

Answer: Of course we can. It depends on our desire, on our effort.

Question: How should we correctly work in the ten to reach the awe, which includes everything?

Answer: The work in the ten, basically like the whole Torah, consists of simple actions. Each one must reveal their own desire, then unite all the desires together and raise them to the Creator. Everything else, He will do.

Question: What can we clearly do in order to become purer, kinder, and more loving toward the friends each day?

Answer: Act accordingly, that is, examine yourself as to how much closer you can become with the friends.

Question: How does a Kabbalist develop such sensitivity that another’s lack becomes truly my own?

Answer: Only through the Creator.

Question: Can I somehow control myself and do what is beyond my strength?

Answer: No, all of that can only be done by the group or the Creator.
[343041]
From the Daily Kabbalah Lesson 4/13/25 on the topic of Passover

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Question: I realized that there is a concept of “quality of prayer” in everything. Even in moments when I understand that I am in joy and the Creator shows me my true place, I still have to ask Him to give me more understanding of how distant I am from Him.

There is a difference here between my asking Him to show me my true place and between me complaining that He is not showing it to me. What is the difference in the quality of prayer here?

Answer: We cannot accurately evaluate every prayer according to its parameters or how much it differs from other prayers. It comes from the depth of the heart. I am not sure a person can accurately know what he feels.
[342925]
From the 2^nd part of the Daily Kabbalah Lesson on 4/9/25, Writings of Rabash “But the More They Afflicted Them”

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Question: How can a person regret the fact that he doesn’t have the power of faith when he is overcome by evil thoughts and desires?

Answer: This is why we need the light that comes from the environment called mutual guarantee. Mutual guarantee is the power of faith that is revealed in the group.

Although the group itself has not attained the power of faith yet, it is inclined to it. This is enough to impress each friend and to illuminate the force of bestowal on him that is received from the surrounding light that is drawn by our collective efforts.

This is called mutual guarantee. Everything comes down to the cooperation between two forces; there is nothing other than these two forces.

We are not fighting against the actual concealment; we only draw the light of faith upon it. There is nothing more we can do in order to fight it. The concealment will keep on growing like in Egypt where the darkness kept on growing until it became total darkness.

There is no greater darkness than the moment right before the redemption, the exit from the 49 gates of impurity. Therefore we have to relate to the power of concealment correctly and respect Pharaoh, as we understand that all the hardening of the heart and the confusion that we feel were given to us in order to advance.

We don’t want to contradict Pharaoh, the concealment and the confusion, but only to ascend above them. This means that we work with the vessels of Egypt bringing the light of faith into them.
[R133220]
From the 1^st part of the Daily Kabbalah Lesson 4/22/14, Writing of Rabash

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Writings of Rabash, Igrot, Letter 66: So, even if a person deals with the Torah and Mitzvot, if it is not for Heaven’s sake, it is like a person who has no God because, if he did have a feeling of Godliness, he would surely do it for Heaven’s sake. So, a person should do his best to find the power to overcome his attributes in order to turn them in favor of others.

When a person is in trouble, he tries to find a way out. There are different kinds of troubles, both corporeal and spiritual. One way or another, a person feels pain and sorrow.

However, if, at the same time, he begins to study the Torah and even the wisdom of Kabbalah, he is in great danger because the Torah can be the “potion of life” or the “potion of death.” The snake reveals this tool to us, which eventually will either destroy the person or help him escape it and control it.

Baal HaSulam says that it is possible to catch the snake by the head or by the tail. When we study, we encounter several dangers.

First, we can be satisfied in studying the text technically and dryly in order to understand all the detail about the spiritual worlds that Kabbalists describe. This is very appealing because while you read the book you seem to understand and feel these details. You come to know the material; you have a “map” and a list of definitions. This false feeling of control is the first danger. There are those who are satisfied in the study itself, even without any real understanding.

Later, if we study in order to reach correction, there are more dangers along the way. I may want to acquire the power of bestowal to adhere to the Creator. There are other options, but a wrong direction may divert a person. If we go off the track of “Israel, the Torah, and the Creator,” we will draw further away from the goal with every step we take.

Therefore, the principle of “first think, then act” is very important here. I feel the entire world as part of me, and I lead it toward adhesion with the Creator.

Our world cannot be perfect if we do not want to include all of humanity, all of reality, within us. It is only then that we will attain the true attribute of bestowal in the correct intention of in order to bestow, and not in any other manner.

In contrast to the ten discernments of holiness, there are ten discernments of the “shell,” and they are very different. In every form of bestowal and in every form of receiving there is a special method, a special philosophy.

There is an entire world concealed in every attribute of holiness and in every attribute of the shell that is opposite to it. This is the origin of all religions and beliefs, all confusions, and all the justifications that a person finds in life,

We should understand that the love of others should be based on the principle of unity: Israel, the Torah, and the Creator. There are no separate “others.” Everything is one; everything is part of the upper force.

We must pay attention to everything, including dissemination and the necessity to reach the most remote parts of humanity. If we implement selection, the general vessel will not be whole, and we will lack the intention of “in order to bestow.”
[R75418]
From the 5^th part of the Daily Kabbalah Lesson 4/16/12, Writings of Rabash

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Question: Now is the period when the lights of Pesach (Passover) influence everyone. But if there is no Kli, you may miss this opportunity. The fear that I will miss it, is this the Kli for the light of faith?

Answer: This is one of the components of the desire to attain the light of Pesach, the light of the Creator.

Question: How can you become that maximum component so that on one hand it does not interfere with the influence of the light, and manage in this short period to become necessary to the Creator?

Answer: For this, you need to study together with us, not necessarily physically, to understand what is written in the articles that turn us correctly toward the Creator.

And then it will turn out that all of us are standing before Him with open hearts.
[343045]
From the Daily Kabbalah Lesson on 4/14/25, Writings of Baal HaSulam “What Is Greatness and Smallness in Faith?”

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