HESED: TIKKUN CHATZOT תקון חצות – LESSON WITH RAV MICHAEL LAITMAN

Passover – Selected Excerpts from the Sources

Going Down to Egypt

• Abraham’s Question: By What Will I Know That I Will Inherit It
• Joseph and his Brothers – I seek my Brethren

Abraham’s Question: By What Will I Know That I Will Inherit It?

1. Baal HaSulam, “Inheritance of the Land”

The souls cannot receive the good reward for which He created the world and the souls if they do not have a Kli [vessel] ready to receive. And the only way one can obtain that Kli is through labor and toil to observe the Mitzvot [commandments] through the pressure and the wars that one fights with the evil inclination, and the numerous preventions and troubles. The affliction and labor in Torah and Mitzvot provide a Kli for the soul so it may be fit to receive all the delight and pleasure for which He created all creations.

2. Baal HaSulam, “Inheritance of the Land”

Inheriting the land requires much preparation, since the Segula [merit/power/cure] of Torah and Mitzvot depend entirely on this, as through it one is rewarded with all the abundance and benefit that the Creator has contemplated with regard to all the souls of Israel before He created them. This is also why Abraham the patriarch was perplexed and did not understand from where they would take such great vessels as to be rewarded with the holiness of the land. Finally, the Creator told him that laboring in Torah and Mitzvot in the exile in Egypt will provide them with these great vessels and they will be fit for the holy land.

3. RABASH, Article No. 14 (1986),” What Is the Need to Borrow Kelim [Vessels] from the Egyptians?”

“And He said to him, ‘I am the Lord who brought you out of Ur of the Chaldeans to give you this land to inherit it.’ And he said, ‘Lord God, by what will I know that I will inherit it?’ And He said to Abram, … ‘Know for certain that your descendants will be strangers in a land that is not theirs, and they will be enslaved and oppressed four hundred years … and afterward they will come out with many possessions.’”

Here, too, we should understand the answer that Abraham received to the question, “By what will I know that I will inherit it?” since the Creator’s answer was to this question, as it is written, “And He said to Abram, ‘Know for certain that your descendants will be strangers in a land that is not theirs, where they will be enslaved and oppressed four hundred years … and afterward they will come out with many possessions.’” Thus, the question was about guarantees on the inheritance, and the answer to the guarantee was that the people of Israel will be in exile. But is exile a guarantee for inheriting the land?

Baal HaSulam explained the meaning of this question: It is known that there is no light without a Kli [vessel]. That is, it is impossible to receive filling if there is no lack. A lack is called a Kli, and when Abraham saw what the Creator wanted to give his sons, he said, “I do not see that my sons will have a need for that spiritual inheritance of the land.”

4. RABASH, Article No. 14 (1987),” The Connection between Passover, Matza, and Maror”

Abraham asked the Creator, “How will I know that I will inherit it,” since they haven’t the Kelim [vessels] or the need for the great inheritance that You are showing me that You will give to my sons; they haven’t the need.

To this, the Creator replied to him, “I will give them a need for the lights, just as I will give them the lights.” In other words, the Creator will give them both the lights and the Kelim. Do not think that I bestow only the abundance. Rather, I bestow upon them both the need, which is called Kli, and the abundance. This is called “lack and filling.”

By the people of Israel being in exile in Egypt four hundred years, which is a complete degree of four Behinot [discernments], by being in exile in a land that is not theirs, meaning that the Egyptians will impart Israel with a desire for self-reception, a desire that does not belong to Kedusha, which is called Eretz [land], from the word Ratzon [desire], and their wanting to escape that desire, when I make them unable to come out of that governance by themselves and see that only the Creator can help them, and they will have no other choice but to ask Me for help.

5. RABASH, Article No. 41 (1990), “What Are the Light Mitzvot that a Person Tramples with His Heels, in the Work?

Abraham’s question was that he saw what would be the inheritance of the land, which is Malchut that carries the upper abundance, which contains the five Behinot [qualities] NRNHY of Kedusha [holiness]. Also, it is known that there is no light without a Kli [vessel], meaning no filling without a need. Yet, Abraham saw that Israel have no need to obtain the completion of the degree. Rather, if they attain a little bit of illumination from above, they will be satisfied. Naturally, they would have no need to obtain the NRNHY of Neshama that is included in Malchut, which is called “the inheritance of the land.”

6. RABASH, Article No. 44 (1991), “What Is the Reason for which Israel Were Rewarded with Inheritance of the Land, in the Work?”

Abraham saw according to the rule that “There is no light without a Kli,” meaning that “there is no filling without a lack,” that if the Creator were to give to Israel a little bit of illumination and awakening from above, they will settle for little and will have no need for higher degrees. As a result, Abraham saw that there was no way for the people of Israel to receive the inheritance of the land, since they have no need for it.

This was the question, “How will I know?” It is not that he did not believe what the Creator had told him. Rather, his question was that he said that he could not see them having a need for it. It is like giving something precious to a person who has no need for it. He cannot enjoy it. It follows that even if they are given the inheritance of the land, without the need, they will not be able to enjoy it. Although from the perspective of the giver, everything is fine, if the lower one has no need, what can the giver do? This is what Abraham asked.

7. RABASH, Article No. 41 (1990), “What Are the Light Mitzvot that a Person Tramples with His Heels, in the Work?”

“So how,” said Abraham, “will they receive the light, when they have no Kelim [vessels], called ‘need’?” At that time, the Creator told him, “Know for certain that your descendants will be strangers in a land that is not theirs.” In other words, the people of Israel will be in an Eretz [land], meaning a Ratzon [desire] that does not belong to the people of Israel. They will be under the governance of the will to receive, which belongs to Pharaoh, King of Egypt.

“They will be tormented,” meaning that the people of Israel will suffer because they are unable to work in order to bestow, which would bring them Dvekut [adhesion] with the Creator. At that time they will need the Creator’s help, as it is written, “And their cry rose up to God from the work, and God heard their groaning, and God remembered His covenant with Abraham.”

8. RABASH, Article No. 22 (1989), “Why Are Four Questions Asked Specifically on Passover Night?”

“What do we see in the Creator’s reply to Abram’s question, ‘By what will I know…,’ that by being in a land that is not theirs, meaning in exile, Abram could be certain that they would inherit the land?”

He said that since there is no light without a Kli [vessel]—meaning no filling without a lack, and Abram said to the Creator that he did not see that they would need such great lights, called “the land of Israel”—the Creator told him that by being in exile and by asking the Creator to deliver them from exile, how will He deliver them? Only with great lights, since “The light in it reforms him.” Thus, then they will have the need for the great lights.

9. Baal HaSulam, Shamati, Article No. 86, “And They Built Arei Miskenot”

We can interpret what Abraham the Patriarch asked of the Creator: “How will I know that I will inherit it?” For how will they be able to accept the burden of faith, since it is against reason, and who can go against reason? Thus, how will they come to be granted the light of faith, since perfection depends on this alone?

The Creator answered him about this: “Know for certain, etc., that they will be in exile.” This means that He prepared a Klipa [shell], which is the evil inclination, an evil person, Pharaoh king of Egypt. The letters of the word Pharaoh are like the letters of the word Oref [back of the neck], as the ARI wrote (Shaar HaKavanot for Pesach) that Pharaoh is considered the Oref, the narrow in the sea. He would suck out the abundance that comes to the lower ones with his question (Exodus 5:2), “Who is the Lord that I should obey His voice?” By this very question, they are in the hands of the Klipot [shells].

10. RABASH, Article No. 41 (1990), “What Are the Light Mitzvot that a Person Tramples with His Heels, in the Work?”

When a person should work for the sake of the Creator, which is to him above reason, a person has no regard for this, since the body resists working for no reward. Therefore, when we say to the body that we must work only in order to bestow upon the Creator, the body says that this is far from the mind and it is not worth straining for such work. Then, the person sees that he cannot overcome the body. As Baal HaSulam explained, the fact that it is not within man’s power to emerge from the control of the will to receive for himself, the Creator did this on purpose, so that by this a person will acquire a need for the Creator’s help, for otherwise he is lost.

Hence, when a person asks the Creator to help him, by this he receives help from above. This is the light of the Torah, which “reforms him,” as said in The Zohar, that by this he receives Kelim and a need to attain the NRNHY of Neshama. This was the Creator’s answer to Abram’s question, “How will I know that I will inherit it?”

11. RABASH, Assorted Notes. Article No. 380, “Anyone Who Sanctifies the Seventh – 2”

A person must begin the war so as to have Kelim and a need for salvation and the help of the Creator, as was said, “If the Creator did not help him, he would not overcome it.” It follows that He did not give man the ability to win the war on purpose, since through the war one obtains the Kelim and need for the abundance.

Hence, we need both: to enter the war so as to obtain Kelim, and the help that is required is that specifically the Creator will help him, since through the help he obtains the inheritance of the land that the Creator promised to Abraham.

12. RABASH, Article No. 3 (1984), “Love of Friends – 1”

“And a certain man found him, and behold, he was wandering in the field. And the man asked him, saying, ‘What are you seeking?’ And he said, ‘I seek my brothers. Tell me, I pray you, where they are feeding the flock?’” (Genesis, 37).

A man “wandering in the field” refers to a place from which the crop of the field to sustain the world should spring. And the works of the field are plowing, sowing, and reaping. It is said about that: “They that sow in tears shall reap in joy,” and this is called “a field which the Lord has blessed.

”Baal HaTurim explained that a person wandering in the field refers to one who strays from the path of reason, who does not know the real way, which leads to the place he should reach, as in “an ass wandering in the field.” And he comes to a state where he thinks that he will never achieve the goal he should achieve.

“And the man asked him, saying, ‘What are you seeking?’” meaning, “How can I help you?” “And he said: ‘I seek my brethren.’” By being together with my brothers, that is, by being in a group where there is love of friends, I will be able to mount the trail that leads to the house of God.

This trail is called “a path of bestowal,” and this way is against our nature. To be able to achieve it, there is no other way but love of friends, by which everyone can help his friend.

“And the man said: ‘They are departed hence.’” And Rashi interpreted that they had departed themselves from the brotherhood, meaning they do not want to bond with you. This, in the end, caused Israel’s exile in Egypt. And to be redeemed from Egypt, we must take it upon ourselves to enter a group that wants to be in love of friends, and by that we will be rewarded with exodus from Egypt and the reception of the Torah.

Exile in Egypt

• Exile in Egypt
• Klipa of Egypt
• Hebrew Man and Egyptian Man

13. RABASH, Article No. 71. “The Meaning of Exile”
What is exile? It is that he is under the rule of self-love and cannot work for the sake of the Creator. When is self-love considered exile? It is only when he wants to emerge from this control because he suffers from not being able to do anything for the sake of the Creator.

14. RABASH, Article No. 15 (1991), “What Is the Blessing, “Who Made a Miracle for Me in This Place,” in the Work?

We should know that the exile he feels, that he is in exile, is measured not by the exile, but by the sensation of bad and suffering that he suffers because he is in exile. Then, when he is tormented because he is under the rule of oppressors and he must do all that they demand of him, and he has no right to do what he wants, but he must serve and carry out all that the nations of the world in his body demand, and he is powerless to betray them, to the extent of the pain he feels and his desire to escape them, to that extent he can enjoy the redemption.

15. RABASH, Article No. 16 (1986), “What Is the Need to Borrow Kelim [Vessels] from the Egyptians?”

As Baal HaSulam explained, the exile in Egypt was in order to obtain the Kelim of the Egyptians. But it was only to borrow, and later to return to them. He interpreted that this matter of the Creator saying to Abraham, “Your descendants will be strangers in a land that is not theirs,” was a guarantee of the inheritance. This meant that they would have a need to receive the abundance from the Creator, since wanting to come out of the enslavement of the Egyptians can be only through the help of a holy soul. Then they will need the Creator’s help each time, and from this they will have a need to draw higher degrees.

16. RABASH, Article No. 15 (1990), “What Does It Mean that Before the Egyptian Minister Fell, Their Outcry Was Not Answered, in the Work?”

The ARI says that the exile in Egypt was that the view of Kedusha [holiness] was in exile. This means that the Klipa of Egypt ruled over the people of Israel. We should interpret that the people of Israel means that the whole nation wanted to work for the sake of the Creator and not for their own sake, as it is known that “Israel” means Yashar-El [straight to the Creator], meaning everything for the Creator.

The governance of Pharaoh is the opposite: to work only for one’s own sake. For this reason, the view of Kedusha means that we must work for the sake of the Creator, meaning to bestow. This discernment was in exile under the rule of Pharaoh, king of Egypt, where Mitzrayim [Egypt] has the letters of Metzar-Yam [narrow sea], and it is known that “narrow” means scarce in Hassadim [mercies].

17. RABASH, Assorted Notes. Article No. 380, “Anyone Who Sanctifies the Seventh – 2”

When one properly sanctifies the point in the heart within him, he begins to enter the exile in Egypt. At that time, he begins to see each time how far he is from the act of bestowal. Then, Kelim form within him, meaning deficiencies, which the Creator will later be able to fill.

18. Baal HaSulam, Shamati, Article No. 86, “And They Built Arei Miskenot”

The benefit in the exile was the feeling that the will to receive is a sin, and this is the reason to decide that there is no other choice but to try and acquire vessels of bestowal. This is the meaning of the Creator’s answer to Abraham the Patriarch about his request for guarantees for the inheritance of the land: “Know for certain that your seed, etc., and they shall afflict them, etc.” Through the exile they would come to discover that the hairsbreadth is a sin, and then they would accept the real work in order to detach themselves from the sin.

19. RABASH, Article No. 11 (1988), “What Are the Two Discernments before Lishma?“

In the state of Lo Lishma, a person feels that he is regarded as Israel. But when a person wants to begin the work of bestowal, meaning to have Kelim to receive Inner Light, when he wants to emerge from self-love, then he comes into the exile in Egypt. That is, then a person sees how he is remote from Dvekut [adhesion] with the Creator in equivalence of form. Instead, whether in mind or in heart, the Klipa [shell/peel] of Egypt governs.

In that state, he sees that he is far from being Israel. Instead, he is in a state of Jacob, a state of Katnut [smallness/infancy] from the words Akev [heel] and Sof [end]. In other words, he is in utter lowliness, seeing that each day, he is farther from the Creator and has no grip on Kedusha [holiness/sanctity]. This is called the “exile in Egypt.”

20. RABASH, Article No. 15 (1990), “What Does It Mean that Before the Egyptian Minister Fell, Their Outcry Was Not Answered, in the Work?”

When the people of Israel were in exile in Egypt and were under the governance of Pharaoh, King of Metzar-Yam [Narrow Sea/Egypt], and wanted to emerge from his governance, they could not. It was still unclear to them what it means to work in order to bestow and not for one’s own sake. Although they wanted to work for the sake of the Creator, they saw that they could not. Yet, they always had excuses as to why they cannot aim in order to bestow, and they did not feel that they were so far from the Creator.

21. RABASH, Assorted Notes. Article No.66

And if a person is placed under this rule, like the nations of the world, then he is in exile, and then he is regarded as an idol worshipper. And then there is room for prayer that the Creator will help him out of this exile. And then it can be said: Now, meaning once he is in exile and regarded as an idol worshipper, it can be said, “Now the Creator has brought us closer to His work,” meaning, to work in the work of the Creator, and to not work for the governance of idol worshipping.

This is called the “exodus from Egypt,” when all the works are for the Creator. For this reason we relate the commandments to the memory of the exodus from Egypt. Only then, once we have come out of the exile in Egypt, can we keep the commandments because of the Creator’s commandment and not for other reasons.

22. RABASH, Assorted Notes. Article No. 936. The Time of Redemption

Since man was created with a will to receive for himself. Because obtaining the real pleasures requires being rewarded with Dvekut [adhesion] first, called “equivalence of form,” meaning that his aim will be for the sake of the Creator, called “in order to bestow,” which is the quality of the Creator, who is called “the Giver,” this is against nature.
It follows that he is placed in exile under the rule of the king of Egypt. And since the body is called will to receive, there is no point in serving the Creator against one’s will, since there is no pleasure in something that is compulsory, only a sorrowful life. But only such is the way of Torah, the way until we achieve Torah Lishma [for Her sake]. Until then, life is a sorrowful life, meaning compulsory.

23. RABASH. Article No. 41 (1990) “What Are the Light Mitzvot that a Person Tramples with His Heels, in the Work?”

One who learns Torah, since he believes in the words of our sages, who said, “The Creator said, ‘I have created the evil inclination; I have created the Torah as a spice.’” This spice is given to a person so he will feel how far he is from the Creator.
It follows that the Torah gives man the Kli, meaning the lack, for man to ask the Creator to deliver him from exile, called “exile in Egypt.” It is known that Metzar-Yam [Mitzraim (Egypt)] means Tzar-Ayin [lit. narrow-eyed, meaning “jealous”]. That is, a person has no power to bestow, but only to receive. Although he sees that it is impossible to approach the Creator before all his actions are in order to bestow, he nonetheless sees that there is no way he will be able to achieve this without His help.

24. RABASH. Article No.13 (1989) “What Is the “Bread of an Evil-Eyed Man” in the Work?”

Why is the grave prohibition of “Do not eat the bread of an evil-eyed man,” for which Israel remained in exile? It is as it says, “Had Israel not tasted the bread of the Egyptians when they went down to Egypt, they would not have been left in the exile in Egypt.” “Exile” means that the people of Israel could not work in order to bestow upon the Creator, but only in order to receive for themselves. This is called the “exile in Egypt,” when they could not emerge from their control and the will to receive for oneself dominated. This is why The Zohar says that if, when they descended to exile in Egypt, they had been cautious not to eat—meaning not to enjoy what the Egyptians enjoy, meaning the evil-eye, which is the will to receive for oneself—they would not have come under their control in the exile.
It follows that the gravity of the prohibition of an evil-eyed man is because his bread is entirely in order to receive, and this causes all the separation from Kedusha. This is the prohibition of “Do not eat the bread of an evil-eyed man.”

25. RABASH. Article No. 22 (1989) “Why Are Four Questions Asked Specifically on Passover Night?”

Instead, one should know that these descents were given to him to learn how it is possible to appreciate the state of ascent. But during the descent, one cannot learn anything from it.
However, during the ascent he can make a true judgment and say, “Now I am in a state of faith, and this came to me from the Creator. Otherwise, I would immediately fall into a state of self-love.” If he does not make this calculation and thank the Creator for bringing him closer, he is immediately thrown. It turns out that it is impossible to obtain real pleasure from nearing the Creator unless he can appreciate it, as said above, “As the advantage of the light from the darkness.”
It follows that for the creatures to receive the delight and pleasure and feel it, those descents were all necessary. They are called “exile,” and this is called “Shechina [Divinity] in exile” or “Shechina in the dust.” Only by this will one have the Kelim [vessels] to feel the delight and pleasure.

26. RABASH, Article No. 71, “The Meaning of Exile”
“When Israel are in exile, the Shechina [Divinity] is with them.” This means that if one falls into a descent, spirituality is also descended in him. But according to the rule, “a Mitzva [commandment] induces a Mitzva,” why does he come into a descent? Answer: He is given a descent from above so as to feel that he is in exile and ask for mercy, to be delivered from exile. This is called “redemption,” and there cannot be redemption if there is no exile there, first.

27. RABASH, Assorted Notes. Article No. 66

It is impossible to come out of the exile in Egypt before entering the exile. Only then can it be said that we are coming out of the exile.
The author of the Haggadah tells us about this that we need to know that in the beginning our fathers were idol worshippers, meaning that they were in exile under the rule of idol worshippers, and only then the Creator brought our fathers closer. But if they did not feel that they were placed under the rule of idol worshippers, it could not be said that the Creator had brought them closer. Only when a person is remote from the Creator can it be said that the Creator is bringing him closer, because the absence should always come before the presence, for the absence is the Kli [vessel] and the presence is the light that fills the absence and the darkness.

28. RABASH, Assorted Notes. Article No. 936 The Time of Redemption

It is impossible to emerge from exile before one is in exile. It is also known that the holy Torah is eternal and applies to each and every generation. Also, we say in the Haggadah [Passover story], “Every generation, one must see oneself as though he came out of Egypt.” For this reason, we must know the meaning of the exile we are in, and what it means that each generation we must emerge from this bitter exile.

29. RABASH. Article 15 (1991) “What Is the Blessing, “Who Made a Miracle for Me in This Place,” in the Work

It is written, “Remember that you were a slave in Egypt”? And who says that being a slave is so bad? After all, there are people who want to be slaves, as was said, that the slave said, “I love my master.” The thing is that exile is according to the level of suffering and pain that one feels in the exile. To that extent, it is possible to be happy about the redemption. This is like light and Kli [vessel], meaning that the suffering we suffer from something is the Kli that can receive light if it liberates itself from the suffering.

Klipa of Egypt

30. RABASH, Article No. 16 (1985) “But the More They Afflicted Them”

The Klipa [shell] of Egypt is a general Klipa. It is where the sparks of Kedusha fell, which the people of Israel—who were in Egypt—had to correct. Thus, first there must be pain and affliction for not being able to exit their governance, as it is written, “And the children of Israel sighed because of the labor, and they cried, and their cry came up unto God because of the labor. And God heard their groaning.”

31. RABASH, Article No. 15 (1990) “What Does It Mean that Before the Egyptian Minister Fell, Their Outcry Was Not Answered, in the Work”

The Klipa [shell/peel] of Egypt was that each one could work only in order to receive in return. But without return, meaning only to bestow, he does not permit any action. This is considered that Egypt was narrowing [constraining] the quality of Israel.

32. RABASH, Article No. 15 (1990), “What Does It Mean that Before the Egyptian Minister Fell, Their Outcry Was Not Answered, in the Work”

our sages said, “Anyone who constrains Israel becomes a Rosh [head].” That is, who can control the quality of Israel? Only he who is the Rosh, he governs. Then he constrains the quality of Israel, not letting one work for the sake of the Creator, which is called to engage in Hesed [mercy], but only in reception for oneself. This is called “the Klipa of Egypt.”

33. Baal HaSulam, Shamati, Article No. 86 “And They Built Arei Miskenot”

Before they saw the situation—that they are in the hands of the Klipot, and were hurting and afraid that they would remain there forever—they had no need for the Creator’s help from vessels of reception, if they do not feel the shortcoming and detriment caused by them, that this is all that obstructs them from adhering to the Creator. This is because otherwise one has a higher regard for work in the form of knowledge and reception, and faith is considered lowliness. They prefer knowledge and reception since this is what man’s exterior mind necessitates.

Hence, they were given the exile, to feel that they do not progress in nearing the Creator, and all their work sinks in the Klipa of Egypt. Finally, they saw that they had no other choice but to take upon themselves the work of lowliness, which is faith above reason, and yearn for bestowal. Otherwise, they feel that they are in the domain of the Sitra Achra [other side].

A Hebrew Man and An Egyptian Man

34. RABASH, Article No. 17 (1991) “What Is, “For I Have Hardened His Heart,” in the work”

“He went out to his brethren and saw their suffering, and he saw an Egyptian man striking a Hebrew man, one of his brethren, and he saw that there was no one.”

In the work, we should interpret that precisely when a person has the quality of Moses, called “Torah,” he can see how an Egyptian man, meaning the will to receive for himself, he says that it is called “a man,” and with this force, called “Torah,” he sees that it strikes the Hebrew man. That is, for the Hebrew, a “man” is one who does not do what a beast does, meaning that a man is one who does not use the desires of beasts, as it is written, “and he saw that there was no one,” meaning that “a man” will never emerge from him by itself. This is so because that person has the quality of Moses, who is the quality of “faithful shepherd” (who shepherds the faith for the whole of Israel), and that force awakens a person to see the truth, that he will never achieve the quality of “man” by himself. This is the meaning of the verse, “and he saw that there was no one.” This causes him to ask the Creator to give him faith in the Creator, by which he will achieve Dvekut with the Creator.

35. RABASH, Article No. 13 (1989), “What Is the “Bread of an Evil-Eyed Man” in the Work”

The Egyptians despised the food of the Hebrews, since all the bread of the Hebrews, meaning their nourishment, was in order to bestow, and to the Egyptians, all the bread is evil-eyed, namely to receive. When they heard that the Hebrews’ bread is to bestow, and bestowal is loathsome and despicable, since when they must work in order to bestow and not receive for their own sake, they regard this work as despicable and they do not feel any taste in it.
Therefore, as soon as the Egyptians heard that we must work in order to bestow, they came to feel that they must lower themselves, meaning that all their reason, which mandates that a person should see to his own benefit and they cannot do anything that does not yield self-benefit. Therefore, when the body is under the governance of Egypt, as soon as it hears the slightest hint that we must work in order to bestow, it immediately despises this work and claims that it is still with all its wits and will not surrender and eat the Hebrews’ bread, as for them this bread is abomination because this bread is against reason.

• Pharaoh King of Egypt
  • Pharaoh
  • And a new king arose over Egypt

Pharaoh

36. RABASH. Article No. 17 (1990) “What Is the Assistance that He who Comes to Purify Receives in the Work?”

Pharaoh is the evil inclination that is within man’s body.

37. RABASH, Assorted Notes. Article No. 923 “And he said, “When You Deliver the Hebrew Women”

When a person begins to walk on the path of the Creator, Pharaoh king of Egypt is the king who rules over the bodies, to keep those who work in order to bestow so that the bodies will resist and they will not be able to achieve the desired wholeness, which is that all his actions will be for the sake of the Creator.

38. RABASH, Assorted Notes. Article No. 926 “Come unto Pharaoh”

Pharaoh comes from the words “Parah [Uncovered] the head,” meaning revealing. That is, by wanting everything within him to be revealed, or he, the king of Egypt, controls the body with the quality of Egypt, afflicting a person when he wants to do something for the sake of the Creator, so when he wants revealing, meaning that everything will be according to his intellect, that his mind will understand that it is worthwhile to do the actions, he permits man to work.

39. RABASH. Article No. 22 “What Is the Order in Blotting Out Amalek”

Generally, Amalek is called the “evil inclination.” However, specifically, the evil inclination has many names. Our sages said (Masechet Sukkah, p 52), “The evil inclination has seven names: Evil, Uncircumcised, Impure, Enemy, Obstacle, North Stone. It also has other names such as Pharaoh King of Egypt and Amalek.”

40. RABASH, Assorted Notes. Article No. 936 The Time of Redemption

Baal HaSulam interprets that the Sitra Achra [other side] and the Klipa [shell/peel] and the evil inclination are all but the will to receive, and this applies in both mind and heart. That is, the rule of Pharaoh king of Egypt and of Pharaoh’s servants is the rule of the will to receive over the organs, meaning that all 248 organs—when serving the will to receive—are called “slaves of Pharaoh.”

41. RABASH, Article No. 15 (1990) “What Does It Mean that Before the Egyptian Minister Fell, Their Outcry Was Not Answered, in the Work?”

“Israel” means Yashar-El [straight to the Creator], meaning everything for the Creator.

The governance of Pharaoh is the opposite: to work only for one’s own sake. For this reason, the view of Kedusha means that we must work for the sake of the Creator, meaning to bestow. This discernment was in exile under the rule of Pharaoh, king of Egypt, where Mitzrayim [Egypt] has the letters of Metzar-Yam [narrow sea], and it is known that “narrow” means scarce in Hassadim [mercies]. It is like the [Hebrew] expression, “narrow eyed” [jealous].

42. Baal HaSulam. Shamati 86. “And They Built Arei Miskenot”

“Know for certain, etc., that they will be in exile.” This means that He prepared a Klipa [shell], which is the evil inclination, an evil person, Pharaoh king of Egypt. The letters of the word Pharaoh are like the letters of the word Oref [back of the neck], as the ARI wrote (Shaar HaKavanot for Pesach) that Pharaoh is considered the Oref, the narrow in the sea. He would suck out the abundance that comes to the lower ones with his question (Exodus 5:2), “Who is the Lord that I should obey His voice?” By this very question, they are in the hands of the Klipot [shells].

43. Baal HaSulam. Letter No. 10

Pharaoh, with the letters Peh-Hey Reish–Ayin [initials of Peh Ra (bad mouth)]. That is, the Malchut in Mochin is called Peh [mouth], meaning it is a resolution and consent not to break His word, and all that comes out of His mouth will be done.

In the exile in Egypt, the ruling was that of the above-mentioned bad mouth, and they returned to evil. Thus, although they were rewarded with some upper illumination from the first nine, it could not be absorbed in the Guf [body] because of the bad mouth, the opposite of “Peh of Kedusha [holiness].” That is, the back of the neck was blocking the abundance that comes down from the Rosh [head], and sucked out all the abundance that began to come down for Israel. This is why no slave could escape Egypt, since Pharaoh put a great charm over the openings of Egypt.

44. Rabash. Article No. 20 (1985) “He who Hardens His Heart”

We find such as this in The Zohar (Beshalach, item 187): “Rabbi Yehuda said, ‘Rabbi Yitzhak said, ‘Pharaoh was wiser than all his sorcerers… In their entire side he did not see that Israel would have redemption… And Pharaoh did not think that there is another tie of faith that governs all the forces of the Sitra Achra. This is why he hardened his heart.’’” It follows from the words of The Zohar that Pharaoh means within reason, that it seems irrational that they would be able to exit their authority, unless through faith above reason, for this power cancels all the powers in the world.

And a New King Arose Over Egypt

45. Baal HaSulam. Letter 10

The exile and enslavement in Egypt begin with the words, “And a new king arose over Egypt, who did not know Joseph.” That is, a new ruling appeared in the minds of each and every one, a newly made ruling, since they fell from their previous degree. We have said that “an exiled disciple, his rav [teacher] is exiled with him.” Thus, clearly, they did not know Joseph. In other words, they attained him only to the extent that they valued him in their hearts.Therefore, they depicted the image of Joseph as they themselves were. Because of it, they did not know Joseph and the enslavement began. Otherwise, the righteous would certainly protect them and exile or enslavement would not be depicted to them at all.

46. RABASH. Article No. 17 (1990) “What Is the Assistance that He who Comes to Purify Receives in the Work”

Since the evil inclination comes to a person as soon as one is born, as it is written, “Sin crouches at the door,” meaning that as soon as one is born, the evil inclination emerges along with him, whereas the good inclination comes to a person after thirteen years. Therefore, why does it say, “‘And a new king arose,’ truly new”? Instead, we should say that the foolish old king, who is the evil inclination, is not something new in a person. Rather, as soon as one is born, it is present, as it is written, “A wild ass’s colt, a man is born.”

47. RABASH. Article No. 17 (1990) “What Is the Assistance that He who Comes to Purify Receives in the Work”

What is “And a new king arose,” since he is an old king? The answer is that each time, his decrees are renewed. That is, each time, the evil inclination is made anew, because “I have hardened his heart.” It follows that “Anyone whose desire is great, his inclination is greater than him.”

48. Zohar for All. Shemot “And a New King Arose” No. 88

“And a new king arose over Egypt.” He rose by himself. Those who were low rose to rule, even though he was not worthy of kingship, but rose by the power of wealth. Everything is so, like Ahasuerus, who was not worthy of kingship but rose to rule by himself and rose by the power of wealth, and wished to destroy Israel. It is the same with Pharaoh here. He was not worthy of being a king but he rose to reign by himself and wished to destroy Israel from the world, as it is written, “And he said unto his people.” And when a king rises below, meaning the appointed angel, a king rises below.

Passover – Selected Excerpts from the Sources (49-66)

• Pharaoh King of Egypt
  • Come unto Pharaoh

Come unto Pharaoh

49. RABASH, Article No. 13 (1986) “Come unto Pharaoh – 2”

It Is written, “Come unto Pharaoh, for I have hardened his heart and the heart of his servants, that I might show these signs of Mine within him.” A question arises, “Why did the Creator harden Pharaoh’s heart?” The text answers, “That I might show these My signs in the midst of them.” And the interpretation is, “Why has the Creator hardened man’s heart and he cannot win the war against the inclination by himself?” The answer is, so man will cry out to the Creator, and by that will have the Kli. And then the Creator will be able to place the letters of Torah within him, inside the Kli. This is the soul that the Creator gives him as help.

This is considered, “The Torah and the Creator are one.” “My signs” refers to the letters of the Torah, as in the names of the Creator. This is the “doing good to His creations,” which is the thought of creation to do good to His creations. This comes to a person specifically when he has a Kli, and this Kli comes through the hardening of the heart, for then there is a place where he can cry out to the Creator for help, and He helps him with a holy soul.

50. Baal HaSulam, Letter No. 14

This is what the Creator gave to Moses in the verse, “Come to Pharaoh,” meaning unite the truth, for the whole approaching the king of Egypt is only to Pharaoh, to disclose the Shechina. This is why He said, “For I have hardened his heart,” etc., “that I may place these signs of Mine within him.”

In spirituality, there are no letters, as I have already elaborated on before. All the multiplication in spirituality relies on the letters derived from the materiality of this world, as in, “And creator of darkness.” There are no additions or initiations here, but the creation of darkness, the Merkava [chariot/structure] that is suited to disclose that the light is good. It follows that the Creator Himself hardened his heart. Why? Because it is letters that I need.

51. RABASH, Article No. 13 (1986), “Come unto Pharaoh – 2”

“Come unto Pharaoh,” meaning both of us, together. In other words, a person should begin and then see that he cannot defeat it, and this is implied in Moses being afraid to approach him. And then the Creator said, “Behold, I am against you, Pharaoh,” meaning that then comes the help from the Creator. And with what? With a holy soul.

52. RABASH, Assorted Notes. Article No. 926, “Come unto Pharaoh”

“Come” and not “Go.” “Come” means “Come, the two of us together,” so that one will not think that he can submit his evil inclination by himself. Rather, as it is written, “Man’s inclination overcomes him every day. Were it not for the help of the Creator, he would not overcome it.” Hence, one should not say that he cannot defeat his evil, for he must believe that the Creator will help him. This is the meaning of “Come.”

53. RABASH, Article No. 17 (1990),”What Is the Assistance that He who Comes to Purify Receives in the Work?”

It is written, “Come,” because Moses could not defeat Pharaoh king of Egypt by himself, but the Creator waged war against him.

54. RABASH, Article No. 17 (1990) “What Is the Assistance that He who Comes to
Purify Receives in the Work?”

But the Creator said, “I and not a messenger,” so how does Moses help us here? Why is it written, “Come unto Pharaoh”? It means that a person must begin to walk on the path of the Creator and achieve the truth, meaning to be rewarded with Dvekut [adhesion] with the Creator. Then, if he advances in the walk, the person receives the first assistance—the sensation of the lack, to know what he is lacking. Subsequently, he grasps that he is lacking only two main things: “mind” and “heart.” And along with it, he receives suffering at not having them. In other words, he feels the need for this. At that time, if the person does not work by himself, it cannot be said that he is suffering from not having it. Only the need for something, if one labored to obtain something, can it be said that he has a need for it to the point that he is suffering from not having it.

This is why it is written, “Come unto Pharaoh.”

55. RABASH, Article No. 19 (1985) “Come unto Pharaoh – 1”

Sometimes a person begins the work of bestowal and explains to the body that this is the whole purpose of the work—to receive vessels of bestowal. However, after all his arguments with the body, the body tells him, “You cannot change the nature that the Creator has created. And since creation is regarded as ‘existence from absence,’ it is only in the form of desire to receive, so how dare you say that you can change the nature that the Creator has created?”

It was said about this, “Come unto Pharaoh,” meaning we will go together. I will go with you so that I will change the nature, and all I want is that you will ask Me to help you change your nature from a desire to receive into a desire to bestow, as our sages said (Sukkah, 52), “Man’s inclination overpowers him every day, and were it not for the Creator’s help, he would not have overcome it.”

56. Baal HaSulam, Letter No. 14
“Come to Pharaoh.” It is the Shechina [Divinity] in disclosure, from the words, “and let the hair of the woman’s head go loose,” as it is written in The Zohar. The thing is that to the extent that the children of Israel thought that Egypt were enslaving them and impeding them from serving the Creator, they truly were in the exile in Egypt. Hence, the Redeemer’s only work was to reveal to them that there is no other force involved here, that “I and not a messenger,” for there is no other force but Him. This was indeed the light of redemption.

57. RABASH, Article No. 19 (1985) “Come unto Pharaoh – 1”
“Come unto Pharaoh.” This is perplexing. Should it not have said, “Go unto Pharaoh”? The Zohar explains (Bo, item 36), “But He allowed Moses into rooms within rooms, to one high sea monster… When the Creator saw that Moses was afraid… the Creator said, ‘Behold, I am against you, Pharaoh King of Egypt, the great monster that lies in the midst of his rivers.’ The Creator had to wage war against him, and no other, as you say, ‘I the Lord,’ and they explained, ‘I, and no emissary.’” It follows that “Come” means both of us together.

58. RABASH, Article No. 17 (1990) “What Is the Assistance that He who Comes to Purify Receives in the Work”

Man’s power, who must toil not in order to obtain the matter, but in order to have a strong desire to obtain the matter. It follows that man’s work is required in order to obtain the need for the Creator’s help. This is called “a complete desire.” In other words, it is not that man’s work causes the obtainment of the matter, but rather the obtainment of the lack and need for the matter, and in order to know what he is lacking. For this, he receives help from above, by seeing each time, that he is more deficient and cannot emerge from the governance of Pharaoh. This assistance is called “for I have hardened his heart.” It follows that the hardening of the heart is required in order to have a real need for a real thing.

59. RABASH, Article No. 13 (1986) “Come unto Pharaoh – 2”

Hardening of the heart, in the words, “For I have hardened his heart,” was to make a place for a prayer. And this prayer is not like one of flesh and blood, who wants respect, to be asked so he will be respected. Rather, the purpose of the prayer is for him to have a Kli, a need for the help of the Creator, for there is no light without a Kli. And when a person sees that he cannot help himself in any way, then he has a need for the Creator’s help.

60. RABASH, Article No. 926 “Come unto Pharaoh”

The hardening of the heart is only for man’s sake, for by this he will be rewarded with the letters of the Torah. Although during the fact, a person does not feel all that he is meant to feel, when he has completed his discernment, what he has done all that time is revealed to him at once.

Like the allegory that Baal HaSulam once gave, this is similar to a person earning nothing but zeros. Each time, he sees that he has earned only zero. After the first time, he has one zero. After the second time, two zeros, and after the third, three zeros, until he accumulates many zeros. But at the end of his work, he earns a one. Thus, he might have one zero with the one, which is only ten, or he might have one million, or more. It follows that each time, letters of the Torah are added in him. This is the meaning of “that I may set these signs of Mine within him.”

61. RABASH, Letter No. 39

Understand people’s questions about the verse, “Come unto Pharaoh for I have hardened his heart.” Does it mean that the Creator denied him the choice by hardening his heart? According to what I have explained, it is the opposite. By the Creator hardening his heart he can make a choice once more, for when Pharaoh said, “The Lord is the righteous, and I and my people are the wicked,” it means that he has already sentenced to a scale of merit and he is entirely good and has nothing more to do. For this reason, in accord with his good, the Creator had to increase the evil inclination, as our sages said, “All who is greater than his friend, his desire is greater than him.” Therefore, when Creator hardened his heart, he could make a choice once more.

62. RABASH, Article No. 19 (1985) “Come unto Pharaoh – 1”

It was said about this, “Come unto Pharaoh,” meaning we will go together. I will go with you so that I will change the nature, and all I want is that you will ask Me to help you change your nature from a desire to receive into a desire to bestow, as our sages said (Sukkah, 52), “Man’s inclination overpowers him every day, and were it not for the Creator’s help, he would not have overcome it.”

However, we should understand why the Creator needs him to ask of Him. This is understandable with flesh and blood, who want the honor of being asked, so as to know that he has helped him. But how can such a thing be said about the Creator? However, the rule, “there is no light without a Kli,” means that it is impossible to give to someone a filling if he has no desire. As long as there is no desire for something, if you give him, he will have no taste for it. Therefore, he will not be able to appreciate it and will not keep it from being stolen. That is, there are people who do understand the importance of the matter and will take it from him. This is why a person should ask for the Creator’s help.

63. RABASH, Article No. 17 (1991) What Is, “For I Have Hardened His Heart,” in the work

When one wants to work in order to bestow, meaning achieve Dvekut with the Creator, he must see the truth: It is not within man’s hands, since it contradicts the nature with which he was born. Only the Creator can give him a second nature, but without a lack, there is not real flavor in the filling. Hence, the Creator gives the hardening of the heart so that the person will feel the deficiency to the fullest.

This explains why only afterward did the Creator harden his heart, meaning after he began to work for the sake of the Creator and not before. Also, why did he need the hardening of the heart? It is for another reason, that if one does not feel the real lack, one cannot receive the real filling, since there is no light without a Kli. It follows that the hardening of the heart was not to his detriment, to remove him from the Creator. On the contrary, the hardening of the heart was in order to bring him to Dvekut with the Creator.

64. RABASH, Article No. 17 (1991) “What Is, “For I Have Hardened His Heart” in the work”

One must believe that everything he feels now, that he is farther from the Creator, comes from above. That is, it is the hardening of the heart that the Creator gives in order for one to discover the real need, meaning to feel that without the help of the Creator, a person cannot emerge from the control of the will to receive for himself, but only the Creator Himself can help.

65. RABASH, Assorted notes. Article No. 815 “Bo [Come]”

A person can always choose, since before he has performed one Mitzva, the authority of the bad is not greater than the authority of the good although he has many bad deeds. After he has performed one Mitzva and decided to the side of merit, his evil is increased, meaning the bad is empowered so as to govern to the same extent as the good. It follows that then, too, he is half and half.

By this we will understand the verse, “Come unto Pharaoh, for I have hardened his heart.” Once Pharaoh has sentenced himself to the side of merit, saying, “The Lord is righteous,” he was great. Therefore, he could no longer make a choice. For this reason, there was a need for the Creator to harden his heart, meaning increase his evil, since only in this way is there room for choice.

It follows that through the hardening of the heart, the ability to choose was not taken away from him. On the contrary, here he was given the possibility to make a choice.

66. RABASH, Article No. 19 (1985) “Come unto Pharaoh – 1”

We should pay attention to “Come unto Pharaoh” and believe through the worst possible states, and not escape the campaign, but rather always trust that the Creator can help a person and give him, whether one needs a little help or a lot of help.

In truth, one who understands that he needs the Creator to give him a lot of help, because he is worse than the rest of the people, is more suitable for his prayer to be answered, as it is written, “The Lord is near to the brokenhearted, and saves the crushed in spirit.”

67. Zohar for All, BeShalach [When Pharaoh Sent], “And Pharaoh Drew Near”, No. 65, 67

“And Pharaoh drew near” means that he sacrificed his whole army and vehicles to make war [Hikriv means both “brought closer” and “sacrificed”]. We also learn that Pharaoh brought Israel closer to repentance. This is why it is written, “And Pharaoh drew near” and not “And Pharaoh brought closer.” […]

Israel were nearing the sea and saw the sea before them becoming stormier, its waves straightening upward. They were afraid. They raised their eyes and saw Pharaoh and his army, and slings and arrows, and they were terrified. “And the children of Israel cried out.” Who caused Israel to draw near to their father in heaven? It was Pharaoh, as it is written, “And Pharaoh drew near.”

68. Baal HaSulam, Shamati, Article No. 86 “And They Built Arei Miskenot”

The serpent bows its head and strikes with its tail. This means that sometimes it lets one take upon himself the burden of faith, which is above reason, which is the bowing of the head, but it strikes with its tail. The tail can be interpreted as “the end,” that it bowed its head so as to ultimately receive in order to receive. In other words, it first gave one permission to take upon himself faith so that afterward it would take everything into its own authority, for the Klipa [shell/peel] knows that there is no way to receive abundance except through Kedusha [holiness].

69. Baal HaSulam, Shamati, Article No. 86 “And They Built Arei Miskenot”

This is the meaning of Pharaoh bringing them near. It is explained that he deliberately brought Israel to repentance, so as to afterward take everything from them into his own authority. This is why the ARI wrote that Pharaoh sucked all the abundance that came down to the lower ones. He sucked from the Oref and from the throat, which is considered the head of the body, meaning it would take everything in its vessels of reception.

70. Baal HaSulam, Shamati, Article No. 35 “Concerning the Vitality of Kedusha”

If one extends some illumination and cannot sustain it permanently because his Kelim [vessels] are not yet clean to be fit for the light, meaning that he will receive it in vessels of bestowal like the light that comes from the Giver, the illumination must depart from him.

At that time, this illumination falls into the hands of the Sitra Achra. This continues several times, meaning that one extends, and then it departs from him.

Hence, the illuminations increase in the sea of the Sitra Achra until the cup is full. This means that after one reveals the full measure of the effort that one can reveal, the Sitra Achra gives him back everything she took into her own authority. This is the meaning of “He has swallowed down riches, and he shall vomit them up again.”

71. Baal HaSulam, Shamati, Article No. 35 “Concerning the Vitality of Kedusha”

All that the Sitra Achra received into her own authority was only as a deposit, meaning that as long as she has control over man, and the matter of the control that she has is so that one will be able to scrutinize one’s vessels of reception and admit them into Kedusha [holiness].

In other words, had she not controlled a person, he would settle for little. Then all of one’s vessels of reception would remain separated, and he would never be able to gather all the Kelim that belong to the root of his soul, admit them into Kedusha, and extend the light that belongs to him.

Hence, it is a correction that each time one extends something and has a descent, he must start anew, meaning new scrutinies. And what one had from the past has fallen into the Sitra Achra, who holds it in her authority as a deposit. Afterward, one receives from her everything that she received from him the whole time.

72. Baal HaSulam, Shamati, Article No. 204 “The Purpose of the Work – 2”

Since the Sitra Achra [other side] provides support, even afterwards, when we work and extend Kedusha [holiness], still, when she takes the support, we fall from the degree, and then she takes all the abundance that they extended. By this, the Sitra Achra has the power to control a person so he will be compelled to satisfy their wish. And he has no other choice but to raise himself to a higher degree.

Then the sequence begins anew, as before, with the forty-nine gates of Tuma’a [impurity]. This means that one walks in the degrees of Kedusha until the forty-nine gates. But there she has control to take all the vitality and abundance until a person falls each time into a higher gate of Tuma’a, since “God has made them one opposite the other.” When one comes into the 49^th gate, he can no longer raise himself until the Creator comes and redeems him. And then “He has swallowed down riches, and he shall vomit them up again; God shall cast them out of his belly.”

73. Baal HaSulam, Shamati, Article No. 52 “A Transgression Does Not Quench a Mitzva”

A Parable that he said about two friends, one of whom became a king and the other became very poor, and he had heard that his friend had become a king. So the poor man went to his friend the king and told him of his bad state.

Then the king gave him a letter to the treasury minister that for two hours he would receive as much money as he wanted. The poor man came to the treasury with a small box, went in, and filled that little box with money.

When he came out, the minister kicked the box and all the money fell on the floor. This continued time and time again, and the poor man was crying, “Why are you doing this to me?” Finally, he said, all the money that you took this whole time is yours and you will take it all. You did not have the receptacles to take enough money from the treasury; this is why that trick was played on you.

Anyone Who Hardened His Heart

74. RABASH, Article No. 20 (1985) “He who Hardens His Heart”

It is written in The Zohar (item 186): “Rabbi Yitzhak said, ‘We did not find anyone who hardened his heart before the Creator as Pharaoh.’ Rabbi Yosi, said, ‘But Sihon and Og also hardened their hearts.’ He replied, ‘This is not so. They hardened their hearts against Israel, but they did not harden their hearts against the Creator, as Pharaoh hardened his heart against Him, for he saw His might and did not repent.’”

75. RABASH, Article No. 20 (1985) “He who Hardens His Heart”

We can interpret the difference between Pharaoh’s argument, who hardened his heart against the Creator, and the argument of Sihon and Og, who hardened their hearts against Israel. Pharaoh said, “Who is the Lord that I should obey His voice,” meaning that all his strength was to lessen the importance of the Creator, as it was said, that he is the first obstructer. Sihon and Og, however, hardened their hearts against Israel, meaning to lessen the importance of Israel, which corresponds to the second obstructer.

To this, meaning to all those arguments, there is no other tactic but to walk on the path of faith above reason, disregard their arguments, and trust in the Creator that He can help everyone and there is no force that can resist the power of the Creator, so we should trust in the Creator to help.

76. RABASH, Article No. 20 (1985) “He who Hardens His Heart”

We therefore see that for an important person, a person can work without any reward. For this reason, when one comes to engage in Torah and Mitzvot [commandments] in order to bestow, a person can relinquish self-love for the sake of the Creator. At that time, what does the obstructer to the work of the Creator do so that one will not be able to walk on the path of the Creator? He does one thing: He does not let a person depict the greatness and importance of the Creator. It follows that all the strength that the Sitra Achra [other side] has is against the Creator. He tells him, “I know you are very powerful, meaning you can overcome your lusts, unlike weak-minded and soft-hearted people. You are the strongest of the strong. However, the reason why you are not walking on the path of truth is that the goal is not so important to you, to make you annul yourself for it. With this force it obstructs him from achieving the goal.

This is what The Zohar says in the name of Rabbi Yitzhak: “We did not find anyone who hardened his heart before the Creator as Pharaoh.”

77. RABASH, Article No. 20 (1985) “He who Hardens His Heart”

We find such as this in The Zohar (Beshalach, item 187): “Rabbi Yehuda said, ‘Rabbi Yitzhak said, ‘Pharaoh was wiser than all his sorcerers. …In their entire side he did not see that Israel would have redemption… And Pharaoh did not think that there is another tie of faith that governs all the forces of the Sitra Achra. This is why he hardened his heart.’’” It follows from the words of The Zohar that Pharaoh means within reason, that it seems irrational that they would be able to exit their authority, unless through faith above reason, for this power cancels all the powers in the world.

“Who” and “What” Questions

78. RABASH, Article No. 11 (1988) “What Are the Two Discernments Before Lishma”

When they had to take upon them the kingdom of heaven. They regretted not being able to do so because of the questions of Pharaoh, King of Egypt, who governed them with the “who” and “what” questions, which are regarded as “mind” and “heart,” meaning “Who is the Lord that I should obey His voice,” and “What is this work for you?”

79. RABASH, Article No. 15 (1990) “What Does It Mean that Before the Egyptian Minister Fell, Their Outcry Was Not Answered, in the Work”

When Moses came to the people of Israel and spoke to the quality of Pharaoh in each and every one, meaning to the will to receive in their hearts, and told them that he wanted that the quality of Pharaoh in them will not dominate the quality of Israel in them, but that it will allow working for the sake of the Creator and not for the sake of the body, when the Pharaoh in the nation heard what Moses had told them—to work only for the sake of the Creator—they understood what it means to bestow and not receive and were promptly weakened in the work, since the body resisted with all its might so they would not perform any act of Kedusha.

In other words, even the Lo Lishma now became difficult for them to do. Before Moses came, they had strength to work because they still did not know what “for the sake of the Creator” meant. But when Moses came and explained to them what it means to bestow and not receive anything, the Pharaoh of each one started asking questions: 1) As it is written, Pharaoh asked, “Who is the Lord that I should obey His voice?” 2) Then came the wicked one’s question, who asked, “What is this work for you?”

80. RABASH, Assorted Notes. Article No. 572 “Two Labors”

The order of one’s work in Torah and Mitzvot [commandments] when he wants to work for the sake of the Creator is that one must fight and defeat the evil inclination.

That is, it is human nature to toil when there is self-benefit. But when he sees that no self-benefit will emerge from this work, he cannot work. Instead, he complains and asks, “What is this work for you?” meaning what will you gain from exerting?

When a person overcomes it and says that he wants to work against nature and bestow upon the Creator, the evil inclination comes with a different argument, asking the question of wicked Pharaoh, “Who is the Lord that I should obey His voice?” It is possible to work for the sake of others only where I know that the other receives the labor.

However, when he has two labors, 1) He must overcome and go against nature, and work not for his own benefit but for the benefit of others, for the sake of the Creator. 2) He must believe that the Creator receives his labor. These two questions are the main ones in the argument of the wicked one.

81. RABASH, Assorted Notes. Article No. 920 “The Torah Spoke Regarding Four Sons”

When there is an evil inclination, there is a need for the Torah. Hence, if one believes in reward and punishment, he can already observe the Torah and Mitzvot [commandments], since he has a reward. Thus, he is not asking the wicked one’s question, “What is this work for you?” When he has no evil, he has no need for the Torah. Hence, “open for him.”

If you see that a person engages in Torah and Mitzvot because he believes in reward and punishment, he is closed, meaning his evil is closed, concealed. For this reason, it is impossible to correct him because one corrects only that which one sees. Hence, at that time a person is taught to work in order not to receive reward.

Then the wicked one comes and asks, “What is this work for you?” That is, “What will we have if we work for the Creator without any reward? This is against our nature! We were born with a nature of delighting ourselves and not of delighting others without anything in return.” At that time, a person needs the Torah, and then it can be said, “I have created the evil inclination; I have created the Torah as a spice.”

82. RABASH, Letter No. 3

We need to know that when a person begins to observe Torah and Mitzvot on the line of Lishma, he feels that he is in trouble, called “Egypt,” meaning that the king of Egypt constantly asks, “Who is the Lord that I should obey His voice?” This is when the labors of the mind arrive, when his thoughts begin with Zivugim de Hakaa that batter his mind. At times one thinks that all these foreign thoughts are only spies who come “to see the nakedness of the land,” meaning to look through the chimneys and not more, and there is no connection between these thoughts and the work of the Creator. Other times one thinks, “We are honest, the sons of one father,” namely that all our thoughts are only to cling to the one Creator, and we are strengthened and prevail over all the thoughts of “Who is the Lord that I should obey His voice?” and “What is this work for you?” which is called the “exile in Egypt.”

83. RABASH, Article No. 22 (1989) “Why Are Four Questions Asked Specifically on Passover Night”

A person wanting to go within reason is called “the sin of the tree of knowledge.” This sin appears in two ways, in two questions that extend from it: 1) Pharaoh’s question, who asked, “Who is the Lord that I should obey His voice?” meaning it is hard for him to believe anything that contradicts reason. And another thing extends from it, a second question, “Why should one work to benefit the Creator and not himself?” In other words, he is asking, “What will I gain by working for the sake of the Creator and not for my own sake?”

84. RABASH, Article No. 40 (1990), What Is, “For You Are the Least of All the Peoples,” in the Work?

When they feel no flavor in the work, the wicked comes and asks the “What” question, meaning “What is this work for you?” that you want to work specifically in this contemptible work? The wicked asks, “What is this work for you?” because then they were certain that their work was completely to bestow, and the will to receive had no part in it.

85. Baal HaSulam, Shamati, Article No. 86 “And They Built Arei Miskenot”

Pharaoh is considered the Oref, the narrow in the sea. He would suck out the abundance that comes to the lower ones with his question (Exodus 5:2), “Who is the Lord that I should obey His voice?” By this very question, they are in the hands of the Klipot [shells].

86. RABASH, Assorted Notes. Article No. 877 “Three Prayers – 2”

Since he wants to walk on the path of truth, the body will certainly agree to make more concessions for him than it did while he was not working on the path of truth, meaning Lishma.

But the reality is opposite. Precisely when we want to walk on the way of Lishma, the body begins to resist. At that time, it begins with all its arguments, meaning the argument of Pharaoh king of Egypt, which is the argument, “Who is the Lord that I should obey His voice?” and the argument of the wicked, who says, “What is this work for you?” At that time, the work becomes heavy, and each time he needs more reinforcement.

Passover – Additional Excerps From The Sources (87 – 103)

• Cities of Affliction, Pithom and Rameses
  Cities of Affliction
  Hard Work
  Women’s Work With Men’s Work
  Mortar and Bricks

Cities of Affliction

87. RABASH. Article No. 41 (1990) “What Are the Light Mitzvot that a Person Tramples with His Heels, in the Work”

This is as it is written (Exodus 1:11), “And they built for Pharaoh cities of affliction, Pithom and Rameses.” Baal HaSulam interpreted that when they wanted to work for the sake of the Creator and overcame the control of the Egyptians, this is the meaning of Rameses, meaning that they overcame the self-love, like Ra’am [thunder] Sus [horse], meaning with great power, like a horse. They thought they had already emerged from the governance of self-love, but then they came to Pi-Tehom [mouth of the abyss], meaning that all the buildings they had built sank and were swallowed in the abyss, and not a remnant was left of the work. This is called “Pithom.”
In other words, each time, they had work in the manner of “Pithom and Rameses,” meaning that each day they had to work anew. That is, each day they felt that as though today they began the work of holiness, and felt as though until now, they had never engaged in the work. They ask themselves, Where did the work and labor they had done thus far vanish? But they do not know what to answer. As was said, it all sank and was swallowed in the ground.

88. Baal HaSulam, Shamati, Article No. 86 “And They Built Arei Miskenot”

When we do not want to accept faith, we fall from our state. We rise and fall each time until we resolve that we have no other choice but to set faith permanently. This was in order to receive faith, and this is “And they built Arei Miskenot” (for Israel), for Pharaoh.

89. Baal HaSulam, Shamati, Article No. 86 “And They Built Arei Miskenot”

This is the meaning of “And they built Arei Miskenot,” meaning that this was for Israel. In other words, all their work during the exile was taken into Pharaoh’s custody, and Israel remained poor, for Miskena means poor. We should also interpret Miskenot from the word Sakana [danger], meaning that they were in great danger of remaining in that state for the rest of their lives. However, to Pharaoh, the work of Israel was Pithom and Raamses, meaning very beautiful cities.
Thus, the meaning of “And they built Arei Miskenot” (to Israel), and to Pharaoh, Pithom and Raamses. This is because all the work of Israel fell into the Klipot, and they saw no blessing in their work. When they prevailed in their work in faith and bestowal, they did see fertility. And the moment they fell into knowing and receiving, they fell into the hands of the Klipa of Pharaoh. Finally, they came to a determined resolution that the work must be in faith above reason and in bestowal.

90. RABASH, Article No. 14 (1986) “What Is the Need to Borrow Kelim [Vessels] from the Egyptians”

When a person begins to advance in the work of the Creator and wants all his actions to be in order to bestow, he sees that he cannot prevail. At that time one asks the Creator to help him, as our sages said, “He who comes to purify is aided,” and the holy Zohar asks, “How is he aided? With a holy soul.”

Indeed, everything that they overcame in the work sank in the earth, as he says about their building of Pithom and Ramesses. That is, each day they had to start their work anew because everything they built went into the abyss and they always saw themselves as though they had never begun to work because they did not remember any word of Torah that concerns work and always reflect on themselves, “Where is our work, the efforts we put into the work? Where did they go?”

91. RABASH. Article No. 14 (1986) “What Is the Need to Borrow Kelim [Vessels] from the Egyptians”

It is even more difficult to understand how the Klipa [shell/peel] of Pharaoh could swallow all their work to the point that they did not feel that they ever engaged in serving the Creator, that their goal was to achieve wholeness, and they knew what they wanted. Suddenly, they have come to a state where they forgot everything and no Reshimot [recollections] remained in them from their work.
All this was deliberate. The Creator has prepared a Klipa for this purpose so as to constantly keep them in a state of beginning. It is known that all beginnings are tough, so they will be forced to ask the Creator to help them, as said above, that “He who comes to purify is aided,” and as the holy Zohar says that each time they receive a “holy soul,” which is a force from above, meaning that each time they receive additions to the soul. This accumulates into a great amount, as it is known that “What is given from Heaven is not taken back” (Hulin 60).

92. RABASH. Article No. 14 (1986) “What Is the Need to Borrow Kelim [Vessels] from the Egyptians”

Although each illumination received from above departs for the time being, in the end, when he completes the amount of labor that one must do, as in “Everything that is in the might of your hand to do, that do,” he receives at once everything he had received one at a time. He thought that it all went to the Klipot, but then he receives everything back.

93. RABASH. Article No. 13 (1986) “Come unto Pharaoh – 2”

As our sages said (Sutah p 11), “Pithom and Ramses. Rav and Shmuel, one said her name was Pithom. And why was her name Ramses? For his head Mitroses [splinters] first.” RASHI interprets, “When they built some, it would splinter and fall. They would rebuild, and it would fall. And one said, ‘Her name is Ramses, and why was her name Pithom? It is because first is first, it was swallowed by the Pi Tehom [mouth of the abyss].’”
We therefore see that there is no dispute between Rav and Shmuel regarding the facts, only regarding the interpretation. The fact was that everything that they built would fall. This means that every time they built for themselves some structure in the work, the Egyptians came, meaning the alien thoughts of the Egyptians, and ruined all their work. In other words, all the work that they did with all their efforts to overcome and to serve in the work of holiness was swallowed in the ground. Thus, each day they had to start over.

Hard Work

94. RABASH. Article No. 14 (1987) “The Connection between Passover, Matza, and Maror”
Now we can interpret what is written (Exodus), “And the Egyptians enslaved Israel BaPerech [with hard work].” Our sages said, bePeh Rach [with a soft mouth]. We should understand the meaning of “soft mouth” in the work of the Creator.

As was said above, the Egyptians spoke with thoughts and desires that we must serve the Creator, but in order to receive. This is called a “soft mouth.” That is, the body agrees more to do the holy work with the intention to receive, and there is no need to aim to bestow.
It follows that with these words they caused Israel to have hard work while assuming the burden of the kingdom of heaven, and for this reason, everyone in Israel said that the holy work, in order to bestow, is very difficult.

95. RABASH. Article No. 14 (1987) “The Connection between Passover, Matza, and Maror”

For this reason, the Egyptians imparted upon them thoughts that it is better to work in order to receive, that in this way they would see that each day they are progressing in good deeds. But in the work in the form of Israel, they see for themselves that it is difficult. And the evidence of this is that they see no progress in the work.
It follows that a “soft mouth” means that they make Israel think that if they follow their way it is easier work. This is called “soft,” meaning that it is easier to advance in the holy work. With these complaints, the Egyptians made their lives bitter with hard work, for they would always explain to Israel that the work of Israel is called “hard work” and it is not for them.

96. RABASH. Article No. 13 (1986) “Come unto Pharaoh – 2”

However, they all interpret hard labor as Pericha [friable], meaning the breaking of the body. And the reason why it was hard work to the point that they called this work, “Labor that breaks the body and the waist,” is that they replaced men’s work with women’s work, and women’s work with men’s work. This caused them the hard labor.
And yet, why did they listen to the views of the Egyptians? It is because they spoke to Israel with Peh Rach [a soft mouth], meaning that the thoughts of the Egyptians came to Israel with a soft mouth. That is, everything they told them to do was not to turn them away from serving the Creator, God forbid. On the contrary, they wished to guide them to walk in the ways of the Creator successfully, so they would not waste time in vain, meaning that they would see no progress in the work of holiness. And since they were spoken to with a soft mouth, it was hard for them to overcome these thoughts.

97. RABASH. Article No. 13 (1986) “Come unto Pharaoh – 2”

We should also understand the matter of hard labor in the work of holiness. We should make two discernments:

1. The act called “the revealed part,” which a person can see and where one cannot say that he is erring or deceiving himself, since it cannot be said that there is a mistake about something that is visibly apparent. This is so because with the act of Mitzvot and the study of Torah, he sees, and others can also see if he is carrying out actions of Torah and Mitzvot or not.
2. The intention. This is called “the hidden part,” since others cannot see the intention behind one’s acts. And he, too, cannot see the intention in the act, since it is possible to be mistaken about intention and to mislead oneself, for only in apparent things, called “the revealed part,” everyone can see the truth. But what one cannot trust himself when it comes to intentions in the heart or thoughts in the mind. It follows that this is hidden from himself and from others.

Women’s Work With Men’s Work

98. RABASH. Article No. 13 (1986) “Come unto Pharaoh – 2”

“And women’s work with men’s work” means that those people do not have the power to overcome. Rather, “They are as feeble as a female,” meaning that they were weak in keeping Torah and Mitzvot and didn’t have the strength to keep and observe the Mitzvot, even in the revealed form, which is called “only in action.” And all the work of overcoming was only on the action, not on the intention.

The Egyptians came to them and made them think, “We don’t want to interrupt your holy work. On the contrary, we want you to be true servants of the Creator. In other words, we see that you wish to serve in the work of holiness, so we are advising you that the most important thing is not the action; it is the intention.

99. RABASH. Article No. 13 (1986) “Come unto Pharaoh – 2”

Now we can interpret the meaning of hard labor, which was said to be “Replacing men’s work with women’s work.” “Men’s work” means that he is already a Gever [man], that he can Lehitgaber [overcome] his evil and engage in Torah and Mitzvot in action. Thus, what should he do when he is already called “a man,” meaning a man of war, who can fight with his evil in action? Now it is time for him to begin his work in the second discernment, meaning in the concealed, which is the aim. In other words, henceforth, he should try to aim all his actions to be in order to bestow contentment upon the Creator and not for his own benefit.
And what did the Egyptians do when they saw that he was a man who could exit their rule and enter holiness? They swapped their work and gave them women’s work. This means that all their work was in women’s work, that is, the Egyptians made them think, “Who needs intentions? The actions are what count.

Mortar and Bricks

100. RABASH, Article No. 14 (1987) “The Connection between Passover, Matza, and Maror”

And made their lives bitter with hard service, in mortar and brick… “With Homer [mortar]” means that the Egyptians explained to Israel the Humra [severity] of bestowal, whereas in the work of Egypt, they will always be white, meaning they will feel no darkness in the work and the body will agree to this work. This is called “Levenim [bricks],” meaning that the work of Egypt is always regarded as Levanim [white], without any stains or dirt, but they will always be perfect. By this they made it really difficult for Israel to work for the Creator.

In other words, the hard work extended from the Egyptians always telling them about the Homer [severity] in the work of bestowal, and the Levanim [whiteness] that there is in this work and the fear of the Egyptians.

It was said that from the one who feared the Lord extended Israel’s failure. This means that from this extended to them the hard work in the field, meaning in the kingdom of heaven that they wanted to take upon themselves but could not.

101. RABASH, Article No. 14 (1987) “The Connection between Passover, Matza, and Maror”

It follows that the meaning of “And they made their lives bitter” means that they did not let them work in order to bestow, which yields Dvekut [adhesion] with the Life of Lives. Instead, the Klipa [shell/peel] of Egypt and Pharaoh governed the children of Israel with their governance of self-love so they could not do anything against the Egyptians’ will. This was the exile—that they wanted to come out of this exile but could not.

102. RABASH. Article No. 11 (1988) “What Are the Two Discernments before Lishma”

When he begins to enter the work of Lishma. At that time he begins to go down to the exile in Egypt, and the body begins to betray the person and does not let him do this work by asking all kinds of questions that cannot be answered within reason, while above reason, a person cannot always overcome it. At that time he begins to feel ascents and descents because each time, he is shown from above what is the work of bestowal and not for his own sake. Although every person understands this, when it comes from above, when he is given the understanding, he comes to feel it. This is when the work with “mortar and bricks” begins, when they feel the hardships of the enslavement of the exile.

103. RABASH. Article No. 11 (1988) “What Are the Two Discernments before Lishma”

We must walk on two lines, meaning on the right line, too. This means that a person must thank the Creator for letting him see what he was lacking. In other words, the fact that his suffering is from being remote from the love of the Creator, that these are his troubles and pains, whereas other people, the Creator does not give them this suffering, but their troubles and suffering are from being unable to satisfy their corporeal needs, which pertain to self-love, meaning that they are as beasts and have no idea of anything other than self-reception. For this they were in gladness and gratitude to the Creator.
However, this is hard work, since the left line cancels the right line. Hence, there is always new work to rebuild it. This is the meaning of the words, “And they made their lives bitter with hard work with mortar and with bricks.” Their work was with Homer [mortar], meaning on the left line, when they saw the gravity of their situation, how remote they were from the love of the Creator. Afterward, the work on the right line is to be in gladness because the Creator showed them the truth about the state that they are in. This is called Levenim [bricks].

104. RABASH, Assorted Notes. Article No. 524, “What Is, He Swallowed Maror [bitter herb], He Will Not Come Out, in the work”

“Hard work” means that it is difficult to overcome and emerge from self-benefit, and that he wants to work only for his own benefit. This is called “wicked,” who asks, “What is this work” of bestowal “for you?” What will you gain out of it? But it is known that “The wicked in their lives are called ‘dead.’”

It follows that hard work is called Maror, when a person tastes bitterness in having to work for his own sake.

105. RABASH, Article No. 23 (1989), “What Is, If He Swallows the Bitter Herb, He Will Not Come Out, in the Work”

Hard work was that the people of Israel wanted to emerge from the control of the Egyptians, called “self-love,” that when they overcame to do something in order to bestow, thoughts of the Egyptians immediately came to them, asking the wicked man’s question: “What is this work for you?” To work for the sake of the Creator. Every time they prevailed, the questions of the Egyptians immediately came. This is called “hard labor,” that it was difficult for them to emerge from their control because the Egyptians made their lives bitter.

106. RABASH, Article No. 16 (1990), “What Is “For Lack of Spirit and for Hard Work,” in the Work”

When a person should take upon himself to work for the sake of the Creator, this work is regarded as lowliness, since he finds in this no taste of importance. It follows that by Malchut being in the dust, which is something that is not important, this made it hard work.

107. RABASH, Article No. 16 (1990), “What Is “For Lack of Spirit and for Hard Work,” in the Work”

When Malchut is in exile under the governance of the Klipot [shells/peels], they regard Malchut as dust, unimportant. This is called “lack of spirit,” when Malchut cannot give high spirits, as one should feel when dwelling with the King. It follows that “lack of spirit and hard work” are tied to one another. This means that if Malchut is in the dust, unimportant, this causes hard work., because something that is tasteless, each moment when one overcomes and works, this overcoming is very difficult, and a person cannot always overcome.

108. RABASH, Article No. 14 (1987), “The Connection between Passover, Matza, and Maror”

Is written, “And the children of Israel sighed from the work,” which work are we speaking of? It means that it is from the work of the Creator, that this is called “hard work,” since it was difficult for them to work in order to bestow because the Egyptians and Pharaoh, King of Egypt, installed in them their thoughts and wishes.

In other words, since the Klipa of Egypt is primarily self-love, the Egyptians ruled over the people of Israel so that the people of Israel, too, would walk in their way, called “self-love.” It was difficult for Israel to overcome these thoughts. This is the meaning of what is written, “And the children of Israel sighed from the work.”

109. RABASH, Article No. 14 (1987), “The Connection between Passover, Matza, and Maror”

The hardening of the heart was done to Pharaoh in order to make room for a need for the upper lights. If they did not have hard work, they would not have the need for the great lights.

One who is going to fight against someone, with the hand or with a stick, the other has no need to use a tank or a cannon against him. For this reason, in order for the lower ones to have a need to receive great lights, they must be faced with strong Klipot [shells/peels], which a person must draw great lights in order to break. Otherwise, he would be content with little. It follows that Pharaoh’s hardening of the heart causes them to draw great lights.

110. RABASH, Article No. 16 (1990), “What Is “For Lack of Spirit and for Hard Work,” in the Work”

When a person begins the work, he begins in Lo Lishma [not for Her sake], meaning for his own sake. Afterward, he begins to understand that the fact that he is working Lo Lishma is only a Segula [remedy/power/quality] by which to achieve Lishma [for Her sake], as our sages said, “From Lo Lishma, we come to Lishma, since the light in it reforms him,” and he believes that in the end he will achieve Lishma.

Afterward, a person goes another step forward and begins to exert. He does things that will bring him to Lishma, meaning he begins to understand that one must take actions and intend that these actions will bring him to the level of Lishma, and he calculates to himself how much he has already been rewarded with the matter of Lishma.

At that time, he begins to see the truth—how far he is from the work of bestowal. With each time, he sees more how immersed he is only in self-love. He sees that each day he is regressing, and then his work, where he wants to work in order to bestow, is called “hard work.”

111. RABASH, Article No. 16 (1990), “What Is “For Lack of Spirit and for Hard Work,” in the Work”

In the work of the Creator, when a person begins to do the work of bestowal, and thinks that according to the order of the work, each day there should be progress, he says that it is worthwhile to continue with this work of bestowal because he is certain to learn this profession of knowing how to do everything only for the sake of the Creator.

But when he sees that after some time of exerting in this job, not only did he not progress, but he even regressed, his body tells him, “You are wasting energy in this occupation; this job is not for you. This job requires special skills and a brave heart. Go and find another occupation like everyone else, and do not be an exception.”

It follows that this is called “hard work,” since in any work, when he wants to exert and walk on the work of bestowing, the body does not let him work by resisting him with just arguments.

And indeed, within reason, it is absolutely right. It follows that the slander he hears from his body makes the work heavy on him, which is why it is called “hard work.”

112. RABASH, Article No. 16 (1990), “What Is “For Lack of Spirit and for Hard Work,” in the Work”

A person should believe that in truth, he is making progress, and the reason he sees that each time he is more immersed in self-love and that now he is worse off—meaning in a state of lowliness that is worse than when he began the work of bestowal—is because “For I have hardened his heart.”

In other words, the Creator shows him each time what it means not to work for one’s own benefit but only for the sake of the Creator, by the Creator letting a person know the meaning of not working for himself. By this one sees how this is truly against nature. Since man was created with a desire to receive for his own sake, and now he wants to do something that is against nature, this is why it is called “hard work.”

113. RABASH, Article No. 16 (1990), “What Is “For Lack of Spirit and for Hard Work,” in the Work”

When a person feels how far he is from the work of bestowal and that he is immersed in self-love, this is a revelation from above. Now, this work becomes harder, meaning that once he was notified from above the meaning of “for the sake of the Creator and not for his own sake,” now his work has become harder.

However, a person thinks that now he has become worse than when he began the work in order to bestow, as though he himself has become worse now. At that time, a person must believe that this is not so. Rather, he advanced toward the truth by the Creator notifying him his real situation. It follows that through the work, when he began to do this work, which now seems to him as hard work, it is because the Creator has turned to him because now he is in a better state than when he was still not involved in work of bestowal.

114. RABASH, Article No. 16 (1990), “What Is “For Lack of Spirit and for Hard Work,” in the Work”

Our sages said, “He who comes to purify is aided.” And since what is given from above is a complete thing, a person must have a complete Kli [vessel], meaning a complete lack, called a “complete Kli” in which the whole of the light may enter.

It follows that the Creator reveals the bad to a person in order to help him. That is, since there is no light without a Kli, when the bad is not revealed to the fullest, he still does not have a complete Kli. We can interpret “complete Kli” to mean “complete desire for His help,” since as long as the evil is not revealed, a person sometimes says that if he overcomes, he will certainly be able to achieve the work of bestowal. Also, sometimes he says that the Creator cannot help him, either. Hence, when a person exerts in the work of bestowal, the powers he has invested do not let him escape the campaign, and each time he gets a greater need for the help of the Creator. It follows that the hard work itself was the cause that he would cry out to the Creator to help him.

115. RABASH, Article No. 16 (1990), “What Is “For Lack of Spirit and for Hard Work,” in the Work”
Specifically when all the bad is revealed, there is a complete Kli in which a complete light can shine. From the above, we see why the Creator hardened his heart, meaning that the heart, called “desire,” resisted the work of bestowal more forcefully each time. The reason is that we need hard work, for only through the suffering of hard work, these sufferings induce an outcry to the Creator with a complete desire that He will help him emerge from the rule of Pharaoh king of Egypt. That is, specifically from the state of lowliness, when a person feels that he is worse off than all other people, it pushes him to cry out to the Creator with all his heart to help him.

Remember That You Were a Slave in the Land of Egypt

116. RABASH, Article No. 44 (1991),”What Is the Reason for which Israel Were Rewarded with Inheritance of the Land, in the Work?”

“Remember that you were a slave in the land of Egypt, and the Lord your God brought you out from there.” We should interpret that in the work, a person must remember that he had a descent before he came to an ascent, meaning that the Creator let him feel the bad in him. In other words, a person should believe that this feeling, that he is a slave among the Egyptians, namely that he has no permission to do anything for the sake of the Creator, but all that he does is only for the sake of the Egyptians within man, this comes from the Creator.

117. RABASH, Assorted Notes. Article No. 607, “Remember that You Were a Slave”

“Remember that you were a slave in the land of Egypt.” Here it implies to us that when a person is in a state of ascent, he should learn what he had at the time of descent, since during the descent, there is no one to speak with, since then a person is devoid of consciousness in the spiritual life and is concerned only with filling his body with pleasures, and it does not matter to him from which place the pleasures come to him, but only “Give!”

However, during the ascent, a person can learn and gain from the state of descent. This is the meaning of “Remember.”

118. RABASH, Article No. 15 (1991), What Is the Blessing, “Who Made a Miracle for Me in This Place,” in the Work?

Being a slave is a bad thing, yet sometimes a person wants to remain a slave. Thus, what does it mean that it is written, “Remember that you were a slave in Egypt”? And who says that being a slave is so bad? After all, there are people who want to be slaves, as was said, that the slave said, “I love my master.” The thing is that exile is according to the level of suffering and pain that one feels in the exile. To that extent, it is possible to be happy about the redemption. This is like light and Kli [vessel], meaning that the suffering we suffer from something is the Kli that can receive light if it liberates itself from the suffering.

For this reason, in the exile in Egypt, where it is written, “Remember that you were a slave in Egypt,” it means that being a slave is so bad because there, in Egypt, the people of Israel suffered. This is why the writing says “Remember,” meaning that we must remember the suffering we suffered there, and then it is possible to be happy about the redemption from Egypt.

119. RABASH, Assorted Notes. Article No. 921, “The Need for an Act from Below”

In the exile in Egypt, when Pharaoh bestowed his pleasures upon them, they were enslaved to Pharaoh and could not emerge from the exile. But after they acted, meaning awakened to emerge from the exile, since this act is regarded as choosing, the Creator broke his powers above, meaning took from him the pleasures with which he enslaved the people of Israel. When he has nothing to give, it is considered that the Creator breaks his power and burns him in the river of fire. That is, He took from him all of his influence.

It follows that the Sitra Achra [other side] has nothing with which to control a person. For this reason, they could emerge from the exile. At that time, they entered the domain of Kedusha [holiness], meaning began to feel a good taste in the power of bestowal. It follows that then they became servants of the Kedusha.

120. RABASH, Assorted Notes. Article No. 921, “The Need for an Act from Below”

What controls a person is pleasure, and a slave is one who is enslaved to the pleasure. When people’s pleasure comes from reception, they are called “Pharaoh’s servants.” But if the pleasure comes from bestowal, they are called “the Creator’s servants.” But without pleasure, it is impossible to exist.

A person cannot break the pleasure. Only the Creator can break it by taking from it the abundance so he has nothing to give to the creatures. This is called “breaking the power of the Sitra Achra.” All that one needs is to discover that he wants the force of bestowal, and to ask the Creator to give him that force. This is called “choice” on the part of man, and only this is regarded as “awakening from below.”

121. RABASH, Assorted Notes. Article No. 932, “The First Innovation”

When a person is in Egypt, he cannot be a Jew because he is enslaved to Pharaoh king of Egypt, and when he works for Pharaoh, he cannot be a servant of the Creator.

This is the meaning of “For the children of Israel are Mine; they are My servants,” and not the servants of a slave. When a person is his own servant, he cannot be a servant of the Creator because it is impossible to serve two kings at once. Only once he has come out of Egypt, meaning from self-reception, can he be a servant of the Creator.

From Exile to Redemption

122. RABASH, Letter No. 66

It is impossible to come out of the exile in Egypt before entering the exile. Only then can it be said that we are coming out of the exile.

The author of the Haggadah tells us about this that we need to know that in the beginning our fathers were idol worshippers, meaning that they were in exile under the rule of idol worshippers, and only then the Creator brought our fathers closer. But if they did not feel that they were placed under the rule of idol worshippers, it could not be said that the Creator had brought them closer. Only when a person is remote from the Creator can it be said that the Creator is bringing him closer, because the absence should always come before the presence, for the absence is the Kli [vessel] and the presence is the light that fills the absence and the darkness.

123. RABASH, Assorted Notes. Article No. 936, “The Time of Redemption”

The time of redemption is approaching and we must prepare ourselves for the light of redemption, which is the exodus from slavery to freedom. It is known that it is impossible to emerge from exile before one is in exile. It is also known that the holy Torah is eternal and applies to each and every generation. Also, we say in the Haggadah [Passover story], “Every generation, one must see oneself as though he came out of Egypt.”

For this reason, we must know the meaning of the exile we are in, and what it means that each generation we must emerge from this bitter exile.

124. RABASH, Article No. 6 (1986), “Confidence”

To reach the desirable, good, and broad land, we must first go through a stage of making the Kelim, meaning to be in the land of Egypt, and see that we are slaves serving Pharaoh King of Egypt, and the torments of exile bring us a need to pray to the Creator to deliver us from exile, as was said (Exodus, 2:23), “And the children of Israel sighed from the work, and they cried out, and their cry went up to God.” It follows that exile is a Kli, and redemption is the light and the abundance.

125. RABASH, Assorted Notes. Article No. 91,” All Bitter Herb [Maror]”

At the time of redemption, one feels that the exile was all bitter. But before the redemption, we still cannot know that the exile is so bitter. This is the meaning of “As the advantage of the light from within the darkness.” When we see the light, we can see the darkness. This is the meaning of “If there is no knowledge (for reason is still in exile), from where is there distinction?”

126. Baal HaSulam, Letter No. 14

To the extent that the children of Israel thought that Egypt were enslaving them and impeding them from serving the Creator, they truly were in the exile in Egypt. Hence, the Redeemer’s only work was to reveal to them that there is no other force involved here, that “I and not a messenger,” for there is no other force but Him. This was indeed the light of redemption.

127. RABASH, Article No. 71, “The Meaning of Exile”

“When Israel are in exile, the Shechina [Divinity] is with them.” This means that if one falls into a descent, spirituality is also descended in him. But according to the rule, “a Mitzva [commandment] induces a Mitzva,” why does he come into a descent? Answer: He is given a descent from above so as to feel that he is in exile and ask for mercy, to be delivered from exile. This is called “redemption,” and there cannot be redemption if there is no exile there, first.

128. Baal HaSulam, Shamati, Article No. 204, “The Purpose of the Work – 2”

It is impossible to be redeemed before we feel the exile. And when we walk on the forty-nine, we feel the exile, and the Creator redeems on the 50^th gate. The only difference between Gola [exile] and Ge’ula [redemption] is in the Aleph, which is Alupho Shel Olam [Champion of the world]. Hence, if one does not properly attain the exile, too, he is deficient in the degree.

129. RABASH, Article No. 11 (1988),”What Are the Two Discernments before Lishma?“

When he feels the exile he cries out, “From the narrow place, I have called on Koh [the Lord]; answer me in the wide expanse, Koh.” “Wide” means expansive in Hassadim, when the Creator helps him with the quality of Hassadim, meaning gives him vessels of bestowal.

This is regarded as emerging from the exile in Egypt and entering redemption, in that now he can work in order to bestow because he already feels the importance of the greatness of the Creator, since he has vessels of bestowal, called “equivalence of form.” This is so because when the Creator gives him the expansion of the vessels of bestowal, the Tzimtzum [restriction] and concealment are removed from him, which he had through the power of the control of the Klipa of Egypt with their questions and dominations.

130. RABASH, Assorted Notes. Article No. 933, “Concerning the Exodus from Egypt”

“We were slaves… and He delivered us.” That is, specifically through these limitations we will be able to emerge from exile. Precisely by seeing the changes and ascents and descents each time, by struggling, a place of prayer awakens. Then the words “And the children of Israel sighed from the work, and their cry went up” come true. If the exile is revealed in full, then begins the redemption.

131. RABASH, Article No. 11 (1988), “What Are the Two Discernments before Lishma?”

It is known that there is no light without a Kli. In other words, it is impossible to give something to someone by force, as it is known that there is no coercion in spirituality. Therefore, when a person is afflicted and suffers pain and suffering from not being able to emerge from self-love and work only for the sake of the Creator, he cries out to the Creator to help and give him what he wants. That is, if the Creator gives him this: the ability to revoke his own authority and annul before the authority of the Creator, for he wants only the singular authority to be in the world, namely the authority of the Creator; this is his only salvation. This is considered that he has a Kli and a need for the Creator’s help.

This is the meaning of the words, “And God heard their groaning.” That is, once they had a Kli, which is a desire and need to have the ability to work for the sake of the Creator, then comes the time when “God heard their groaning,” meaning that then the redemption began—delivering them from under the afflictions of Egypt.

132. RABASH, Letter No. 66

If a person is placed under this rule, like the nations of the world, then he is in exile, and then he is regarded as an idol worshipper. And then there is room for prayer that the Creator will help him out of this exile. And then it can be said: Now, meaning once he is in exile and regarded as an idol worshipper, it can be said, “Now the Creator has brought us closer to His work,” meaning, to work in the work of the Creator, and to not work for the governance of idol worshipping.

This is called the “exodus from Egypt,” when all the works are for the Creator. For this reason we relate the commandments to the memory of the exodus from Egypt. Only then, once we have come out of the exile in Egypt, can we keep the commandments because of the Creator’s commandment and not for other reasons.

133. RABASH. Article 15 (1991), “What Is the Blessing, “Who Made a Miracle for Me in This Place,” in the Work?“

We should know that the exile he feels, that he is in exile, is measured not by the exile, but by the sensation of bad and suffering that he suffers because he is in exile. Then, when he is tormented because he is under the rule of oppressors and he must do all that they demand of him, and he has no right to do what he wants, but he must serve and carry out all that the nations of the world in his body demand, and he is powerless to betray them, to the extent of the pain he feels and his desire to escape them, to that extent he can enjoy the redemption.

134. RABASH. Article 6 (1986), “Confidence”

When he was in exile, meaning when he tasted the taste of exile, when the image of bestowal only for the Creator and not for himself would come to him, he felt the taste of exile and dust. And at the time of redemption, when he comes out of exile, he feels in the work of bestowal the taste of a desirable, good, and broad land.

Thus, the land of exile means that we feel that taste of suffering and always reflect on how to escape from that land. Coming out of exile means that he has come to a desirable, good, and broad land. We say about this land: “Let us thank You, the Lord our God.” This is called Eretz Yashar-El [a land (desire) straight to the Creator], and this is the redemption we should aspire to achieve.

135. RABASH. Article 32 (1991), “What Are Banners in the Work?“

When the quality of Israel is in exile, the Creator is in exile with them, too, meaning that the desire to bestow is in exile, and the one to whom they want to bestow is in exile, as it is written about what Pharaoh said, “Who is the Lord that I should obey His voice?” That is, he denied the greatness of the Creator and did not allow to believe in the greatness of the Creator, so the quality of Israel is in exile within them.

According to the above, we can interpret what we asked, Why does he say that it is “as though Israel are saved and as though He is saved”? That is, what is the connection between the redemption of Israel and the redemption of the Creator? According to the above, it follows that the exile of Israel and the exile of the Creator are the same, since when a person attains and feels the greatness of the Creator, the nations of the world have no control and they are annulled before Him. Hence, it follows that the whole exile is that we do not know His greatness.

136. RABASH. Article 32 (1991), “What Are Banners in the Work?“

When the Israel in him emerges from exile and is rewarded with redemption, the Creator, too, who was covered from him during the exile because of the governance of the nations, now appears and the greatness of the Creator becomes revealed. This is so because now there is no longer a need for the Tzimtzum [restriction] and concealment, since the Tzimtzum has been lifted from him, following the rule, “To the extent that one wants to aim to bestow, to that extent the Tzimtzum and concealment are removed from him.” This is the meaning of the verse, “We will sing in Your salvation, and in that day, the Lord will save Israel. It is written, ‘will save,’ as though Israel are saved and as though He is saved.”

137. RABASH, Article No. 11 (1986), “A Real Prayer Is over a Real Deficiency”

In the exile in Egypt they obtained Kelim, meaning a desire that the Creator will help them emerge from the exile, as we said above that there is no light without a Kli, for only when we pray a real prayer, when one sees that he cannot be saved, and only the Creator can help him, this is considered a real prayer.

138. RABASH. Article 15 (1991), “What Is the Blessing, “Who Made a Miracle for Me in This Place,” in the Work?“

In the exile in Egypt, where it is written, “Remember that you were a slave in Egypt,” it means that being a slave is so bad because there, in Egypt, the people of Israel suffered. This is why the writing says “Remember,” meaning that we must remember the suffering we suffered there, and then it is possible to be happy about the redemption from Egypt.

139. RABASH, Article No. 16 (1990), “What Is “For Lack of Spirit and for Hard Work,” in the Work?”

This means that since this Malchut was still in exile, she could not save Israel. But when she is delivered from exile, it is to the contrary, she gives man the spirit so that he is high spirited.

When Moses came and announced the annunciation of the redemption, they could not believe such a thing—that they would be delivered from the exile in Egypt, as it is written, “And I will bring you out from under the afflictions of Egypt, and I will save you from their work.” That is, they will not only have no hard work, but they will not have any work at all. This, they could not believe, that such a thing could be.

Had they believed it, then by the power of faith they would have come out from the exile

140. RABASH, Article No. 16 (1990), “What Is “For Lack of Spirit and for Hard Work,” in the Work?”

Therefore, when a person has this faith, he does not escape from the campaign, meaning says that he sees that the Creator does not hear his prayer, so there is no one to pray to. Rather, he believes that the Creator does hear his prayer and the Creator has given him the awareness to know what lowliness one is in, that it never occurred to him that he would be so immersed in self-love.
Hence, each time he braces himself and does not move from praying to the Creator. He says, “The Creator must want a true desire to appear in me, which will deliver me from this exile.” Then, he does not stop thanking the Creator for revealing to him his true state.
Also, he stands and prays to the Creator, since he sees that the Creator hears a prayer, in that He showed him the evil, and He will certainly also help him out of the evil, which is called “redemption.” In other words, he believes that the Creator let him see that he is in exile and will certainly deliver him from exile.

141. RABASH. Article No.11 (1986) “A Real Prayer Is over a Real Deficiency”

It follows that all the torments and pains he suffers are because he cannot work for the Creator. He wants to work in order to bestow, but the body is enslaved to the Klipot [shells/peels] and does not let him have this aim. At that time he cries out to the Creator to help him because he sees that he is in exile among the Klipot, they govern him, and he sees no way that he will be able to emerge from their control.
It follows that at that time his prayer is regarded as a real prayer because he cannot come out from this exile, as it is written, “And He brought Israel out from their midst, for His mercy is forever.” Since this is against nature, only the Creator can deliver Israel from this exile.

142. Shemot [Exodus]

“And he said, ‘When you deliver the Hebrew women, see upon the birth-stool; if it is a boy, put him to death; and if it is a girl, she shall live.” […] “Pharaoh commanded all his people, saying, ‘Every boy who is born, cast him in the Nile, and every girl, keep alive.’”

143. RABASH. Assorted Notes. Article No. 923 “And he said, “When You Deliver the Hebrew Women”

When a person begins to walk on the path of the Creator, Pharaoh king of Egypt is the king who rules over the bodies, to keep those who work in order to bestow so that the bodies will resist and they will not be able to achieve the desired wholeness, which is that all his actions will be for the sake of the Creator.

For this reason, he said, meaning commanded that when the workers engage in Torah and Mitzvot [commandments], called “Hebrews,” when the work in Torah and Mitzvot belongs to servants of the Creator, while the Egyptians are when one engages in corporeal actions in which the Egyptians engage, as well. Only when they engage in Torah and Mitzvot, they are called “Hebrews.”

144. RABASH. Assorted Notes. Article No. 923 “And he said, “When You Deliver the Hebrew Women”

“See on the birth-stool” is the time when one says that he wants to understand what he is doing, for what purpose he engages in Torah and Mitzvot. “If he is a boy,” meaning his work is in order to bestow, and this is his desire when he engages in Torah and Mitzvot, “put him to death,” meaning do not give him any vitality or strength, so he will stop his work.

“If it is as girl,” meaning his intention has the quality of “female,” in order to receive, “she shall live,” meaning you can give him strength and vitality because that person does not wish to come out of Egypt and there is no reason to fear him. Hence, you may help him, let him do whatever he wants, even if he is meticulous in all kinds of manners, since in any case, he will remain with us in Egypt and it is not worthwhile to exert for no reason, for in any case, he is one of ours.

145. RABASH. Assorted Notes. Article No. 923 “And he said, “When You Deliver the Hebrew Women”

If he is a boy, if his aim is to come to aim for the sake of the Creator and not for his own benefit, from this he can be rewarded with “the savior of Israel,” called “the quality of Moses,” as our sages said, “The expansion of Moses in each and every generation.”

If he is rewarded with the quality of Moses, called “the savior of Israel,” who will deliver them from Egypt, we must see beforehand so as to prevent him from reaching a state where he emerges from the exile in Egypt.

146. RABASH. Assorted Notes. Article No. 923 “And he said, “When You Deliver the Hebrew Women”

However, how can they know that he is going for the aim to bestow? After all, he is still in Egypt, which is working for self-benefit and not in order to bestow. However, now he wants to be rewarded with it, and for this, he gave them as sign: “A male, his face is downward; a female, her face is upward.”

He interprets face and back in the “Introduction to The Study of the Ten Sefirot,” that when seeing a person from behind, we cannot know if this is truly the person of whom we are thinking. He might be another and we could be mistaken. But if we see the other’s face, there are no doubts.

Hence, when we want to imply that we understand something in utter certainty, that we have no mistakes, this is called “face.” Conversely, something that is not clear to the mind is called “back.”

For this reason, “face” is called “knowing,” that he is serving the Creator only in a manner of knowing. This is considered that his face is up in terms of importance, since what counts for him is the awareness. (and) The “back,” which is faith.

147. RABASH. Assorted Notes. Article No. 923 “And he said, “When You Deliver the Hebrew Women”

“cast him in the Nile.” That is, do not let him aim for the sake of the Creator, called “a boy,” even with corporeal actions. “And every girl keep alive.” Only when his aim is to receive in order to receive, you can give him vitality and strength to do corporeal deeds.

But if it is a boy, he might be rewarded with the quality of Moses, called “the savior of Israel,” at that time, too, who will deliver him from the exile in Egypt and into the land of Kedusha [holiness].

Moshe

148. RABASH. Assorted Notes. Article No.684 “The Quality of Moses”

Why was Moses called specifically “Moses”? It is because he was given Pharaoh’s daughter. We should say that it is after the saving, for I Mashitihu [pulled him] from the water.

In the work, a person drowns in the evil water called “What” and “Who,” and by this you were saved from the evil water.

149. RABASH. Article. No.13 (1988) “What Is “the People’s Shepherd Is the Whole People” in the Work?”

It known that The Zohar calls Moses “the loyal shepherd.” Baal HaSulam interpreted that he was nourishing the people of Israel with faith. He said that man does not lack any power in order to be able to observe Torah and Mitzvot [commandments/good deeds] in full, but only faith. To the extent that he has faith, to that extent he can exert in the work.

150. RABASH, Article No. 17 (1991),”What Is, “For I Have Hardened His Heart,” in the work?

That person has the quality of Moses, who is the quality of “faithful shepherd” (who shepherds the faith for the whole of Israel), and that force awakens a person to see the truth, that he will never achieve the quality of “man” by himself. This is the meaning of the verse, “and he saw that there was no one.” This causes him to ask the Creator to give him faith in the Creator, by which he will achieve Dvekut with the Creator.

151. RABASH. Article. No.13 (1988) “What Is “the People’s Shepherd Is the Whole People” in the Work?”

Rabbi Shimon said, “Happy are Israel that a shepherd such as Moses walks among them.” It means that the people of Israel have within them faith, which is called “Moses, the faithful shepherd.” Then, since they have faith, they have the strength to engage in Torah and Mitzvot. In other words, within every person there is faith in the Creator, which is called “Moses, the faithful shepherd.” At that time the whole people are righteous, meaning that all of man’s organs, namely his thoughts and desires, which are called “organs,” and this is called “a people.”

This is the meaning of what is written, “‘And He remembered the days of old’ is the Creator. ‘Moses is His people,’ since Moses was tantamount to the whole of Israel.” We learn from this that “the people’s shepherd is really the whole people,” for the faith in man is the whole of man.

152. RABASH, Assorted Notes. Article No. 17, “Concerning the Shechina [Divinity]”

Our sages said, “Moses is tantamount to 600,000” (Song of Songs 1), meaning that Moses was rewarded with the revelation of Godliness that was ready to be revealed to the whole of Israel. This is the meaning of the words, “The Shechina speaks from Moses’ throat,” meaning that Moses was rewarded with the general revelation called Shechina.

153. RABASH, Assorted Notes. Article No. 711, “There Has Never Risen a Prophet Like Moses”

Moses is called “the faithful shepherd” and “illuminating mirror,” meaning that he always illuminated. It was said about this, “He is trusted in all My house.” This is the quality of Moses.

However, in Moses there were also the quality of Solomon and the quality of Joseph, as it is written, “And Moses took Joseph’s bones.” This is what it means that they were all said to Moses in Sinai. This is also what it means that Moses is tantamount to 600,000, meaning that he included all of them. But when we regard the merit of Moses, it is his unique degree called “the quality of Moses.”

Also, concerning what our sages said concerning fear in regard to Moses, “a small matter,” since the essence of Moses is a higher quality, but he certainly contained all the qualities.

154. RABASH, Assorted Notes. Article No. 228

“Moses was born” is the appearance of faith, by which we see that there is lack of faith, which causes one to draw faith, and this is regarded as Moses being born in it.

155. RABASH. Article. No.13 (1988) “What Is “the People’s Shepherd Is the Whole People” in the Work?”

All the heaviness in the work of the Creator is only the lack of faith, since when a person is rewarded with complete faith, he yearns to annul before the Creator as a candle before a torch. Naturally, all his organs, meaning his thoughts and desires, follow what faith obliges him to do, they do it. This is why he says that if he is rewarded, all the organs are righteous, since thoughts and desires of the righteous extend from faith in the Creator.

156. RABASH. Article. No.13 (1988) “What Is “the People’s Shepherd Is the Whole People” in the Work?”

If the people’s shepherd is not rewarded, meaning that his faith, which should be cleansed, meaning complete faith, yet he has only partial faith, as it is written (“Introduction to the Study of the Ten Sefirot,” Item 14), “the whole people are not rewarded.” This means that all his organs do things that are suitable for those without complete faith. “They are punished because of him,” meaning that it is not their fault that they have thoughts and desires unfit for one who has faith.

That is, if their shepherd had complete faith, the organs would listen to him and would have thoughts and desires of a righteous. This is why they suffer because of him, since he does not have complete faith.

157. RABASH, Article No. 25 (1987), What Is Heaviness of the Head in the Work?

“I am of heavy mouth and heavy tongue,” said about Moses. Mosses is called “the faithful shepherd,” since Moses is called “faith,” and with faith there is no mouth or tongue, for mouth and tongue mean that he explains the matters with mind and reason, while Moses is faith above reason.

158. RABASH, Assorted Notes. Article No. 900, “Two Degrees”

The degree of Moses, meaning that he is regarded as covered Hassadim, which is considered “The eye has not seen,” meaning covered Hassadim, “a God besides You,” meaning that all his work is in the discernment of great and ruling, and he needs no reward but God, as this is his entire vitality, that he is serving the Creator.

159. RABASH, Assorted Notes. Article No. 877, “Three Prayers – 2”

Before Moses came to the people of Israel as a messenger of the Creator, that He wanted to lead them out of Egypt, the people of Israel engaged in work of the Creator but were enslaved to Pharaoh king of Egypt. Pharaoh king of Egypt is the will to receive that is found in the created beings, which cannot do anything if not for its own benefit. This is the ruler in all created beings and it afflicts all those who want to emerge from its dominion, meaning to work for the sake of others.

Moses came to the people of Israel and told them that the Creator wants to deliver them from under the governance of Pharaoh, to lead each and every one of the people of Israel from under Pharaoh’s control, which is found within each and every one.

160. RABASH, Article No. 16 (1990), “What Is “For Lack of Spirit and for Hard Work,” in the Work?”

When Moses came and announced the annunciation of the redemption, they could not believe such a thing—that they would be delivered from the exile in Egypt, as it is written, “And I will bring you out from under the afflictions of Egypt, and I will save you from their work.” That is, they will not only have no hard work, but they will not have any work at all. This, they could not believe, that such a thing could be.

Had they believed it, then by the power of faith they would have come out from the exile.

Malchut, which is called “spirit,” would have risen in importance.

161. RABASH, Article No. 16 (1990), “What Is “For Lack of Spirit and for Hard Work,” in the Work?”

“And Moses spoke thus to the children of Israel (meaning the annunciation of the redemption), but they did not listen to Moses for lack of spirit and for hard work.” He says, “Lack of spirit means Malchut, who was unable to save Israel.” We should interpret that the main work is in the Malchut, as the ARI says, that the exile in Egypt was that the view of Kedusha [holiness] was in exile. That is, the kingdom of heaven, that we must accept the burden of the kingdom of heaven because He is great and ruling, meaning not in order to receive reward, but that the work must be a great pleasure because one has been rewarded with serving the King because of the importance of the King, this was in exile.

In other words, the importance of Kedusha was not revealed. This is called “Shechina in the dust”.

162. RABASH. Article No. 15 (1990) “What Does It Mean that Before the Egyptian Minister Fell, Their Outcry Was Not Answered, in the Work?”

When Moses came to the people of Israel and spoke to the quality of Pharaoh in each and every one, meaning to the will to receive in their hearts, and told them that he wanted that the quality of Pharaoh in them will not dominate the quality of Israel in them, but that it will allow working for the sake of the Creator and not for the sake of the body, when the Pharaoh in the nation heard what Moses had told them—to work only for the sake of the Creator—they understood what it means to bestow and not receive and were promptly weakened in the work, since the body resisted with all its might so they would not perform any act of Kedusha.

In other words, even the Lo Lishma now became difficult for them to do. Before Moses came, they had strength to work because they still did not know what “for the sake of the Creator” meant. But when Moses came and explained to them what it means to bestow and not receive anything, the Pharaoh of each one started asking questions: 1) As it is written, Pharaoh asked, “Who is the Lord that I should obey His voice?” 2) Then came the wicked one’s question, who asked, “What is this work for you?”

163. RABASH. Article No. 15 (1990) “What Does It Mean that Before the Egyptian Minister Fell, Their Outcry Was Not Answered, in the Work?”

Why when Moses came as the Creator’s emissary, their situation grew worse. The reason is that this is not regarded that they grew worse, but that when Moses let them see what it means that they must work for the sake of the Creator, as it is written, “Ever since I came to Pharaoh to speak in Your name,” meaning that we must work for the sake of the Creator and the quality of Pharaoh must descend from its throne, there was room for the revelation of the evil.

It follows that by Moses explaining to them the meaning of working in order to bestow, they advanced in the work and achieved the degree of truth, to know how the bad controls them. Before Moses came to them as an emissary of the Creator, they did not know the truth—how far they were from the Creator. It follows that although in action, they grew worse, in truth, they advanced, for only now do they have Kelim [vessels] that the Creator can fill with His help, as our sages said, “He who comes to purify is aided.”

164. RABASH, Article No. 14 (1987), “The Connection between Passover, Matza, and Maror”

We should interpret their complaints to Moses. When they said, “Will see and judge,” it means that they quarreled with Moses, since Moses told them to believe in the Creator, so they went out of the body’s control. Pharaoh King of Egypt controls the body, and he afflicts the Kedusha [sanctity/holiness]. They began to work in mind and heart and saw that the body, which is Pharaoh, began to govern them. That is, everything they wanted to do in the work of the Creator, the body resists it vigorously.

Before they began to walk in Moses’ way, they had strength in the work. But now, everything they do, the body loathes. This is the meaning of what is written about Moses, “for you have made our scent odious in Pharaoh’s eyes.” In other words, our body loathes our spirit in the work of the Creator once we begin the path of bestowal.

165. RABASH, Article No. 14 (1987), “The Connection between Passover, Matza, and Maror”

They had grievances against the Creator over becoming worse now than before Moses came to them as the Creator’s messenger. He wanted to deliver them from exile, so why are they seeing now that they are going deeper into exile, that Pharaoh controls the body more forcefully and with more intellect, making them understand each time with a different argument? It follows that Israel’s situation prior to Moses’ coming to them as a messenger of the Creator was better in the work. Now, however, they see that their bodies, which are regarded as “Pharaoh,” have complete control over the children of Israel.

That is, where there should have been high spirits from knowing that they are walking on the path of truth, the opposite occurred. In the eyes of the body, which is called “Pharaoh,” what spirit did they have? It is written about it, “for you have made our scent odious in Pharaoh’s eyes.” The body was telling them, “What spirit is there in the work of bestowal?”

Making the scent odious means a bad smell that is impossible to tolerate. This means that they could not stand this mindset and wanted to escape the way one runs from stench.

166. RABASH. Article No. 15 (1990) “What Does It Mean that Before the Egyptian Minister Fell, Their Outcry Was Not Answered, in the Work?”

Once the people of Israel heard from Moses that they must work for the sake of the Creator, the real resistance of the evil in man began. This is the meaning of the words, “Then Moses returned to the Lord and said, ‘O Lord, why have You brought harm to this people? Ever since I came to Pharaoh to speak in Your name, he has done harm to this people.’” In other words, the body, which is called Pharaoh, began to resist the work.

167. RABASH, Assorted Notes. Article No. 877, “Three Prayers – 2”

“Ever since I came to Pharaoh to speak in Your name, he has done harm to this people.” That is, when Moses came to speak “in Your name,” meaning that they should work for the sake of the Creator, “He has done harm to this people,” they become worse. In other words, before Moses came to say that we must work only for the sake of the Creator, everyone served the Creator and considered themselves righteous. They had the strength to work and the fuel to know why they were working was clear to them. But after Moses came as an emissary of the Creator, that we must work for the sake of the Creator, they have become worse. Thus, accordingly, they would be better off not getting into the work of Lishma.

168. RABASH. Article No. 15 (1990) “What Does It Mean that Before the Egyptian Minister Fell, Their Outcry Was Not Answered, in the Work?”

Moses’ question was in order. That is, intellectually, we understand that if we observe the Torah and Mitzvot that the Creator commanded, the order should be that if we engage on the path of truth, the work should certainly be stronger, since we are marching on the path of truth, whereas Lo Lishma is not on the path of truth.

Hence, when Moses came to speak in the name of the Creator, the work should have been stronger, meaning to overcome the evil with the quality of truth. Yet, what did Moses see? It is written, “Ever since I came to Pharaoh to speak in Your name, he has done harm to this people,” meaning the work to overcome the evil has become harder. In other words, not only did they not become better, meaning had more power to overcome the evil, but on the contrary, the evil gained more power.

169. Baal HaSulam, Letter No. 10

“And Moses answered and said, ‘But they will not believe me’ … for they will say, ‘The Lord did not appear to you.’” Interpretation: Because the mouth of Kedusha was in exile, as in, “for I am slow of speech and slow of tongue,” Moses, the faithful shepherd, argued before the Creator, “But they will not believe me.” Even if I tie Israel to me and bring down some bestowal for them, the Klipa of Pharaoh sucks it out and robs it from them. And although they are attached to me, they will still not listen to me. That is, while the Klipa of Pharaoh has dominion, and a mouth and speech in the exile, still, if they believed in the faithful shepherd properly, the children of Israel would be able to listen to Moses, who is above the mouth and speech. If they strengthened themselves in that, they would certainly be saved from the Klipa of Pharaoh.

170. RABASH. Article No. 15 (1990) “What Does It Mean that Before the Egyptian Minister Fell, Their Outcry Was Not Answered, in the Work?”

It is impossible to give half a thing. Rather, first, the full evil must be disclosed, and then comes the help from above over a complete thing. Therefore, after Moses said, “Why have You brought harm to this people and did not save at all,” but rather the bad manifested in all its might, now is the time when the salvation will come from above. This is why He said, “now,” meaning that now you will see that I will give them the necessary help, as it is written, “For with a mighty hand he will send them, and with a mighty hand he will drive them out from his land.” For only now is it the time, since all the bad has been revealed in them.

171. RABASH. Article No. 15 (1990) “What Does It Mean that Before the Egyptian Minister Fell, Their Outcry Was Not Answered, in the Work?”

We should understand Moses’ argument when he said, “Ever since I came to Pharaoh to speak in Your name, he has done harm to this people, and You have not saved Your people at all.” It appears as though Moses’ complaint was true, since it implies from the Creator’s reply that what Moses said was true. But the Creator said, “Now you shall see what I will do to Pharaoh.” In other words, he would see what the Creator would do to Pharaoh. It seems as though it should have said, “You will see,” meaning that Moses will see, meaning Atah [you] with an Aleph [which changes the meaning from “now” to “you”]. Why is it written Atah with an Ayin [which means “now”], which implies that now he will see? It means that when he came to Pharaoh previously, and he harmed this people, there could not be an exodus from Egypt. But now there will be a place for with a mighty hand he will send them and drive them out.

172. RABASH, Article No. 14 (1987), “The Connection between Passover, Matza, and Maror”

Moses brought Israel’s grievances to the Creator and asked Him, “Why have You sent me?” The Creator replied to Moses, as it is written, “And the Lord said to Moses, ‘Now you will see that which I will do to Pharaoh, for with a mighty hand he will send them.’”

173. RABASH, Assorted Notes. Article No. 877, “Three Prayers – 2”

“And the Lord said to Moses, ‘Now you will see what I will do to Pharaoh, for with a mighty hand he will send them.’” The answer was not that they did not tell the truth, but what I want from them is to feel the truth, that they are so far from the truth, meaning from working for the sake of the Creator. Then, when they have this kind of demand, that they cannot work Lishma, then you will see how I give you the strength to work for the sake of the Creator. I do not demand that you will be able to walk on the path of truth. All I need is for you to have a Kli [vessel] to receive the abundance. Hence, when you begin to work in order to bestow, you will see that you are incapable of this work, and then I will give you what is called “with a mighty hand he will send them,” as it is written, “And I also heard the groaning of the children of Israel, that the Egyptians enslave them, and I remembered My covenant, etc., and I will deliver you from under the afflictions of Egypt” (Exodus 6).

174. RABASH, Article No. 14 (1987), “The Connection between Passover, Matza, and Maror”

The answer to why He has made the work of bestowal so hard was that He wanted the mighty hand to be revealed, as it is written, “for with a mighty hand he will send them, and with a mighty hand he will drive them out of his land.”

In which way is a mighty hand necessary? It is precisely when the other party resists with all its might. Then it can be said that we must use a mighty hand. But if the other party is weak, it cannot be said that it requires a mighty hand to deal with it.

175. Baal HaSulam, Shamati, Article No. 70, “With a Mighty Hand and with Fury Poured Out”

If one overcomes all the difficulties and breaks all the bars that block him, and little things cannot push him away, the Creator sends him great Klipot [shells/peels] and chariots to deflect one from entering into Dvekut with the Creator alone, and with nothing else. This is considered that the Creator is rejecting him with a mighty hand.

If the Creator does not show a mighty hand, it will be hard to push him away since he has a strong desire to adhere only to the Creator and to nothing else.

But when the Creator wants to reject one whose desire is not so strong, He pushes him away with a small thing. By giving him a great desire for corporeality, he already leaves the holy work entirely, and there is no need to repel him with a mighty hand.

176. Baal HaSulam, Shamati, Article No. 70, “With a Mighty Hand and with Fury Poured Out”

When one overcomes all the hardships and the disturbances, one is not easily repelled, but with a mighty hand. And if one overcomes even the mighty hand and does not want to move from the place of Kedusha [holiness] whatsoever, but wants to adhere specifically to Him in truth, and sees that he is repelled, then one says that fury is poured out on him. Otherwise, he would be allowed inside. But because fury is poured out on him by the Creator, he is not admitted into the King’s palace to adhere to Him.

It follows that before one wants to move from one’s place, and breaks in and wants to enter, it cannot be said that he feels that fury is poured out on him. Rather, after all the rejections that he is rejected, and he does not move from his place, meaning when the mighty hand and the fury poured out have already been revealed upon him, then “I will be King over you” comes true. This is so because only through bursting and great efforts does the kingdom of heaven become revealed to him, and he is rewarded with entering the King’s palace.

Moses Struck the Egyptian

177. RABASH. Assorted Notes. Article No. 237 “Mind and Heart”

He struck the Egyptian,” not letting him satisfy his will and rejecting his request. This is called “putting to death the act and the thought of that Egyptian,” who is included in his heart. Also, the pleasure of the mind is only in doing what he understands what he is doing. To the extent that he does things against his reason, when his reason demands otherwise, his suffering is measured by the measure of resistance to his mind.

When a person goes above his mind, when he is given the mind that approves of all his work, he will be able to say that he is receiving all this in order to bestow, since for his part, he can relinquish the mind. At that time, he can be rewarded with the light of faith, for he can relinquish because his aim is not for himself. The proof of this is that he does everything even if it is against the intellect. Naturally, he is able to receive the light of faith and can be certain that his aim is to bestow. But when he cannot work in faith, but only where the mind approves, meaning according to the will to receive, he remains inside the Tzimtzum [restriction]. For this reason, we need two works: mind and heart.

178. RABASH. Assorted Notes. Article No 506. “Saved Us from the Hand of the Shepherds”

The Creator promised Moses that He would deliver them from both the first and second troubles. However, we must know that emerging from the first trouble is mainly emergence from corporeal lusts, and that without it, it is impossible to achieve spiritual pleasures. This is the allegory in the Midrash, “An Egyptian man saved us from the hands of the shepherds.” That is, the fact that he killed the Egyptian, meaning the first reason, we must also remember, even afterward, when we come to the second state, which is the exile over spiritual pleasures, that we must receive them in order to bestow, and the body disagrees. That is, killing the Egyptian refers to corporeal lusts, called “Egyptian.” Conversely, the second trouble is the quality of Israel, meaning that he has spiritual pleasures, and yet he is in trouble because he must overcome in order to bestow and needs the Creator to deliver him also from this trouble.

The Burning Bush

179. Zohar for All. Shemot [Exodus]. Article “In a Flame of Fire Out of the Midst of a Bush”, No. 396

Moses contemplated and said, “Perhaps Israel will perish in this hard labor, as it is written, ‘And looked on their burdens.’” Hence, “And the angel of the Lord appeared unto him in a flame of fire … and, behold, the bush burned with fire,” meaning they were enslaved in hard labor. “And the bush was not consumed,” meaning they were not destroyed in their exile. Happy are Israel for the Creator separated them from all the peoples and called them “sons,” as it is written, “You are the children of the Lord your God.”

180. Zohar for All. Shemot [Exodus]. Article “In a Flame of Fire Out of the Midst of a Bush”, No. 389

From here we see the Creator’s mercy on the wicked. “Behold, the bush burned with fire,” to execute Din in her for the wicked,” “And the bush was not consumed,” meaning there was no destruction in them. “Burned with fire” implies to the fire of hell. Even though the fire appeared to Moses, who was righteous, the fire implies the fire of hell, the wicked. However, the “The bush was not consumed” means He did not perform extinction in them.

181. RABASH. Assorted Notes. Article No. 516. A Shoe

Why was it said about Moses, “Take your shoes off your feet,” if a shoe means that he is wearing the argument of the spies? And accordingly, what will be the meaning of “Take off your shoes”? We should say that Raglecha [your legs] comes from the word Reglilut [habit/custom], meaning that which comes to a person by education. In order not to lose his education, he needs a Naal [shoe] from the word Man’ul [lock], meaning to close. However, with the quality of Moses, who is the Torah, it is the opposite, from the word Min’al [shoe/footwear], meaning that there we must throw away the shoes and accept everything in the way of the Torah.

Signs and Wonders

Signs and Wonders

182. Baal HaSulam. Letter 10

“And a new king arose over Egypt, who did not know Joseph.” Upon their descent into matter [substance], they will also deny the greatness of Moses, the faithful shepherd, so how was it possible for Moses to redeem them from that evil and strong Klipa?

Therefore, the Creator gave Moses three signs to show to the children of Israel, and taught him to arrange these signs before them one at a time. The Creator also promised him that He would help him from above so he can show it to them. After the children of Israel accept these signs from him, they will come to listen to Moses, and then he will be able to redeem them from that bitter exile.

183. Baal HaSulam. Letter 10

The three signs. The first sign is the turning of the staff into a serpent, and the serpent into a staff. The second sign is that by taking out his hand not from his bosom, it was as leprous as snow. And when he took out his hand from his bosom, it returned to be as his flesh. The third sign is that by spilling the water of the Nile on the land it turned into blood.

A Staff and a Serpent

184. Baal HaSulam. Shamati No.59 “Concerning the Staff and the Serpent”

“And Moses answered and said: ‘But, they will not believe me,’” etc. “And the Lord said to him, ‘What is it in your hand?’ And he said, ‘A staff.’ And He said, ‘Cast it on the ground…’ and it became a serpent; and Moses fled from it” (Exodus 4).

We should interpret that there are not more than two degrees, either Kedusha [holiness] or Sitra Achra [other side]. There is no intermediary state, but the same staff itself becomes a serpent if thrown to the ground.

185. RABASH, Article No. 35 (1986), “The Fifteenth of Av”

The Creator said to Moses (Exodus, 4:2): “And the Lord said to him: ‘What is that in your hand?’ And he said, ‘A staff.’ And He said, ‘Throw it on the ground,’ and it became a serpent, and Moses fled from it.” He said that Moses’ hands are called “faith.” It is regarded as “of little importance,” since man craves only knowledge. Where he sees that there is no knowledge that he wants to obtain, he cannot attain the matter. He argues that he has already exerted in this work so we can do everything for the Creator but he did not move one bit. Thus, the body tells him, “Give up on this and do not think that you will ever be able to attain it. So get off this path.” At that time the Creator tells him, “Throw it on the ground,” meaning this is what you should do before the people of Israel.

186. Baal HaSulam. Shamati No.59 “Concerning the Staff and the Serpent”

This is the meaning of the question, “What is it in your hand?”

A “hand” means attainment, from the words, “If a hand attains.” A “staff” means that all his attainments are built on the discernment of inferior importance, which is faith above reason.

(Faith is regarded as having inferior importance, and as lowliness. One appreciates things that clothe within reason. However, if one’s mind does not attain it, but resists one’s mind, and then one should say that faith is of superior importance to one’s mind, it follows that at that time he lowers his mind and says that what he understands within reason, that he resists the path of the Creator, faith is more important than his own mind. This is because all the concepts that contradict the path of the Creator are worthless concepts.

Rather, “They have eyes but they will see not, they have ears but they will hear not.” It means that he annuls everything he hears and sees. This is called “going above reason.” And thus it seems to a person as lowness and Katnut [smallness/infancy].

187. Baal HaSulam. Shamati No.59 “Concerning the Staff and the Serpent”

One who has no other choice but to take the path of faith considers faith as lowliness. However, the Creator could have placed His Shechina on something other than trees and rocks.

Yet, He chose this way, called faith, specifically. He must have chosen it because it is better and more successful. You find that for Him faith is not regarded as being of inferior importance. On the contrary, specifically this path has many merits, but it appears lowly in the eyes of the creatures.)

188. Baal HaSulam. Shamati No.59 “Concerning the Staff and the Serpent”

If one throws the discernment of the staff to the ground, and raises oneself to work with a higher attribute, this is already a serpent. There is no middle; it is either a serpent, or Kedusha, since all the Torah and the work that one had from the discernment of a staff, all has now entered the discernment of a serpent.

189. Baal HaSulam. Shamati No.59 “Concerning the Staff and the Serpent”

In order for a person to not remain in the authority of the Sitra Achra, the Creator made a correction that if one leaves the discernment of the staff, he immediately falls into the state of a serpent. He immediately falls into a state of failures and has no power to strengthen, unless he accepts the discernment of faith, called lowliness, once more.

It follows that the failures themselves cause one to take upon himself the discernment of a staff once more, which is the discernment of faith above reason.

190. Baal HaSulam. Shamati No.59 “Concerning the Staff and the Serpent”

It turns out that in any case, they do not have any other choice but to assume the discernment of faith above reason, called “a staff.” This staff should be in the hand; the staff should not be thrown. This is the meaning of the verse, “The staff of Aaron budded.”

It means that all the budding he had in serving the Creator was based specifically on Aaron’s staff. This means that He wanted to give us a sign to know if we are walking on the path of truth, or not. He gave us as a sign to know only the basis of the work, meaning what basis one is working on. If one’s basis is the staff, it is Kedusha, and if the basis is within reason, this is not the way to achieve Kedusha.

191. Baal HaSulam, “The Three Signs”

“And cast it to the ground,” meaning that the Klipa [shell] was given permission. “And it became a serpent, and Moses fled from it,” meaning He revealed to them that the reason they did not obey Him thus far was because of the power of that serpent that strikes with its tail. This is why they believed the people who sought to kill him, etc., and why “Moses fled from Pharaoh.”

However, now the Creator has given him this strength, “Stretch out your hand and grab its tail,” meaning that they should not believe the wicked ones but believe only in Him. And then, “And it became a staff in his palm,” since they saw that they would obtain complete and pure faith and the serpent would no longer be able to strike them.

192. RABASH, Assorted Notes. Article No. 932, “The First Innovation”

When a person is his own servant, he cannot be a servant of the Creator because it is impossible to serve two kings at once. Only once he has come out of Egypt, meaning from self-reception, can he be a servant of the Creator. At that time, he can be rewarded with the Torah. It follows that the first innovation is the exodus from Egypt.

193. RABASH, Letter No. 66

If a person is placed under this rule, like the nations of the world, then he is in exile, and then he is regarded as an idol worshipper. And then there is room for prayer that the Creator will help him out of this exile. And then it can be said: Now, meaning once he is in exile and regarded as an idol worshipper, it can be said, “Now the Creator has brought us closer to His work,” meaning, to work in the work of the Creator, and to not work for the governance of idol worshipping.

This is called the “exodus from Egypt,” when all the works are for the Creator. For this reason we relate the commandments to the memory of the exodus from Egypt. Only then, once we have come out of the exile in Egypt, can we keep the commandments because of the Creator’s commandment and not for other reasons.

194. Baal HaSulam, “Not the Time for the Livestock to Be Gathered”

One must not exclude oneself from the public and ask for oneself, not even to bring contentment to one’s maker, but only for the entire public. […] One who departs from the public to ask specifically for one’s own soul does not build. On the contrary, he inflicts ruin upon his soul, […] Even during work, when one prays alone, against his will he departs from the public and ruins his soul. […] That is, there was not even an awakening of anyone from the children of Israel to demand anything personal,[…] for no one needed anything because they did not feel as separate selves, and this was their power to come out of Egypt with a mighty hand.

195. RABASH, Assorted Notes. Article No. 922, “The More One Speaks of the Exodus from Egypt”

“The more one speaks of the exodus from Egypt, the better.” We should understand why we should speak so much about the exodus from Egypt, to the point that they said, that the more one speaks of it the better. Also, we should understand what is said, “Each generation, one must see oneself as though he came out from Egypt.”

It is known that there is nothing to add in the light, but rather in the Kelim [vessels]. Hence, “more” pertains to the Kelim, which pertains to the lack of sensation of exile. When one comes to feel the exile, he feels that he himself is in Egypt. In such a state, how can he praise the exodus from Egypt while he is in Egypt? This is the meaning of “must see himself as though he came out from Egypt.”

196. RABASH, Assorted Notes. Article No. 934, “The Duty to Tell the Story of the Exodus from Egypt”

“Even if we are all wise … we are commanded to tell the story of the exodus from Egypt.” We should say that although we have already acquired the Torah and understanding, we must still invoke the root of the emergence of the people of Israel from the exile of Pharaoh. This is so because the most important is the emergence from the Klipa [shell/peel] and the entry into Kedusha [holiness].

The rest of the degrees are considered cause and consequence. Hence, we must glorify and praise the Creator for this, and by this extend joy in all the worlds. This means that by feeling the preciousness and importance of freedom from the Klipot, to that extent the joy increases. To the extent that we have joy, to that extent we can glorify and praise. This is why each year we must awaken the root.

The Miracle of the Exodus From Egypt

197. RABASH, Article No. 11 (1990), “What Placing the Hanukkah Candle on the Left Means in the Work”

“A miracle” implies something that a person cannot obtain. That is, it is impossible for one to obtain it unless through a miracle from above. Only in this way is it called “a miracle.”

For this reason, when a person comes to a state where he already has recognition of evil, that it is impossible for him to emerge from the domination of the nations of the world in him, that Israel in him is in exile under them, and he sees no way that he can emerge from their power, when the Creator helps them and brings them out from the authority of the nations of the world and turns it around so that the people of Israel governs them, this is called “a miracle.”

198. RABASH, Article No. 11 (1990), “What Placing the Hanukkah Candle on the Left Means in the Work”

The Creator delivered them from the land of Egypt, meaning that the Creator brought them out from under the afflictions of Egypt. One should believe that as this miracle happened in the exodus from Egypt, every single one who is walking in the work of the Creator must believe that the Creator will deliver him, for it is truly a miracle that one exits the governance of self-love and cares only about that which belongs to the benefit of the Creator.

199. RABASH, Article No. 17 (1990),”What Is the Assistance that He who Comes to Purify Receives in the Work”

Man’s ability to change nature is only in the hands of the Creator, meaning that He made nature, and He can change it, and this is called “the exodus from Egypt,” which was a miracle. This is why it is written, “Come,” meaning both of them together, as we say, “Come together,” likewise, the Creator and Moses.

200. RABASH, Article No. 40 (1990), What Is, “For You Are the Least of All the Peoples,” in the Work

A person sees that there is no way that he will be able to work with the desire to bestow and not for his own sake. Such a thing can happen only through a miracle from above. And indeed, this is called “the exodus from Egypt,” meaning to emerge from the mind he has by nature, where it is possible to move unless he enjoys it. Conversely, here he is asking the Creator to give him the strength to work where he has no feeling or flavor, but to believe that the Creator enjoys this work, since it is all in order to bestow.

And The King of Egypt Died

201. RABASH, Article No. 11 (1988), “What Are the Two Discernments before Lishma”

We should interpret “And the king of Egypt died.” This pertains to the work for their own sake, called the “Klipa of the King of Egypt.” They have stopped working for him, meaning they felt that working for themselves, called “the control of the king of Egypt,” is regarded as death. Instead, they took upon themselves to work for the sake of the Creator, but then they had no power to work because the king of Egypt governed them.

It follows that they do not work for their own sake, yet cannot work for the sake of the Creator. This is the meaning of the verse, “And the children of Israel sighed from the work, and they cried out, and their cry rose up to God from the work.”

202. Baal HaSulam, Shamati, Article No. 159, “And It Came to Pass in the Course of Those Many Days”

They were very fond of the work in Egypt. This is the meaning of “And they mingled with the nations and learned from their actions.” It means that if Israel are under the dominion of a certain nation, that nation controls them and they cannot retire from their control. Thus, they tasted sufficient flavor in that work and could not be redeemed.

So what did the Creator do? “The king of Egypt died,” meaning they had lost this servitude. Thus, they could no longer work; they understood that if there is no perfection of the Mochin, the servitude is also incomplete. Hence, “and the children of Israel sighed from the work.” The work means that they did not suffice for the work, since they had no vitality in the servitude.

This is the meaning of “the king of Egypt died,” that all the dominations of the king of Egypt, who nourished and provided for them, had died. This is why they had room for prayer. And they were immediately saved.

203. RABASH, Article No. 16 (1985), “But the More They Afflicted Them”

‘As long as their minister was given dominion over Israel, the cry of Israel was not heard. When their minister fell, it writes, ‘The king of Egypt died,’ and promptly, ‘And the children of Israel sighed because of the labor, and they cried, and their cry came up unto God because of the labor.’ But until then they were not answered in their cry.’’”

For this reason, we can say that if it is not time to dethrone Egypt’s minister, there is no room for choice or for them to repent and to be able to be redeemed from exile. He says (Exodus, Item 380 in the Sulam Commentary), “‘In those many days.’ ‘Many’ refers to Israel’s stay in Egypt, that is, that the end has come. And since their exile has been completed, what does it say? ‘The king of Egypt died.’ What does that mean? It means that the minister of Egypt was lowered from his status and fell from his pride. This is why the writing says about him, ‘The king of Egypt died,’ since decline is regarded for him as dying. As when the king of Egypt—who was their minister—fell, the Creator remembered Israel and heard their groaning.”

204. RABASH, Article No. 16 (1985), “But the More They Afflicted Them”

The Zohar says, “And since their exile has been completed,” what does it say, “The king of Egypt died,” since he regards dethroning as death. And since the king of Egypt—who is their minister—fell, the Creator remembered Israel and heard their prayer. It turns out that there is a pretext that no prayer will help before it is due time. Thus, there is nothing that can be done, because the Creator will not hear their prayer.

With the above words we can understand the matters as they are. This is the same issue that our sages described about the verse, “I the Lord will hasten it in its time.” If they are rewarded, “I will hasten it.” If they are not rewarded, “In its time.” In other words, when the time comes, an awakening from the Creator will come, and through it Israel will repent. It turns out that the choice is in regards to time, as he says in the “Introduction to The Book of Zohar” (Item 16).

It follows from all the above that one should not consider the time of redemption—that it is written that before that, their prayer was not accepted—because this relates to the time of quantity and quality of suffering, that there is a certain time at which suffering will be completed.

205. RABASH, Article No. 15 (1990), “What Does It Mean that Before the Egyptian Minister Fell, Their Outcry Was Not Answered, in the Work”

When they were rewarded with seeing, “And the king of Egypt died,” which The Zohar calls “the fall of their minister,” this awareness, that they thought that there was a minister to Egypt and that he had authority and was detaining their outcry so it would not be heard above, that view has fallen from the people of Israel.

Instead, now they were rewarded with seeing that there was no minister to Egypt who detained the prayers of Israel from being accepted. Rather, the Creator did hear their prayer and the Creator hardened their hearts. That is, the Creator wanted the real form of evil, called “will to receive for oneself,” to be revealed. It follows that He did hear their outcry.

206. RABASH, Article No. 15 (1990), ” What Does It Mean that Before the Egyptian Minister Fell, Their Outcry Was Not Answered, in the Work”

Who caused their minister to fall from his authority? It is that they worked all the time and did not escape the campaign until there was room to reveal all the bad. Then, they were rewarded with the truth. Until then, there was also no minister here of theirs, but they thought so. It follows that two things came at once, which our sages call, “His divorce and his hand come as one.”

According to the above, we need great strengthening and not to escape the campaign, but to believe that “The Lord hears the prayer of every mouth,” and there is no other force in the world but only one force—that of the Creator, and He always hears everything that is turned to Him.

207. Baal HaSulam, Shamati, Article No. 159, “And It Came to Pass in the Course of Those Many Days”

“And it came to pass in the course of those many days that the king of Egypt died; and the children of Israel sighed from the work, and they cried, and their cry came up unto God from the work. And God heard their groaning” (Exodus 2:23-4). This means that they suffered so much that they could not bear it. And they so pleaded with prayer, that “their cry came up unto God.”

208. RABASH, Article No. 14 (1987), “The Connection between Passover, Matza, and Maror”

Is written, “And the children of Israel sighed from the work,” which work are we speaking of? It means that it is from the work of the Creator, that this is called “hard work,” since it was difficult for them to work in order to bestow because the Egyptians and Pharaoh, King of Egypt, instilled in them their thoughts and wishes.

In other words, since the Klipa of Egypt is primarily self-love, the Egyptians ruled over the people of Israel so that the people of Israel, too, would walk in their way, called “self-love.” It was difficult for Israel to overcome these thoughts. This is the meaning of what is written, “And the children of Israel sighed from the work.”

209. Baal HaSulam, Shamati, Article No. 86, “And They Built Arei Miskenot”

The work must be in faith above reason and in bestowal. However, they saw that they were unable to come out of Pharaoh’s power by themselves. This is why it is written, “And the children of Israel sighed from the work,” since they feared that they might stay in exile forever. Then, “their cry came up unto God,” and they were rewarded with exiting from the exile in Egypt.

210. Rabash. Article No. 36 (1990) What Is, “The Children of Esau and Ishmael Did Not Want to Receive the Torah,” in the Work

“And the children of Israel sighed from the work, and they cried out, and their cry went up to God from the work.” That is, by asking for help, they had to be given new lights each time, as he says in The Zohar, that the help that is given from above is regarded as a “holy soul,” and by this, the people of Israel will need the great lights because otherwise, they cannot emerge from the control of the Egyptians.

It follows that the Creator’s reply was that He would give them the need to ask for help, which is that each time, He will show them more bad, so they will constantly need to ask for bigger help. By this, the light of the purpose of creation will be revealed to them.

211. RABASH, Assorted Notes. Article No. 933, “Concerning the Exodus from Egypt”

Precisely by seeing the changes and ascents and descents each time, by struggling, a place of prayer awakens. Then the words “And the children of Israel sighed from the work, and their cry went up” come true. If the exile is revealed in full, then begins the redemption. This shows us the order of exile and redemption that took place in Egypt at that time, and this is the order we must extend through the end of correction.

212. RABASH, Article No. 11 (1986), “A Real Prayer Is over a Real Deficiency”

There are two conditions for praying from the bottom of the heart: 1) His work must be against nature. That is, he wants to do everything only to bestow, and wants to exit self-love. At that time it can be said that he has a lack. 2) He begins to exit self-love by himself and exerts in it, but cannot move an inch from his state. At that time he becomes needy of the Creator’s help and his prayer is real because he sees that he cannot do anything by himself. Then, when he cries out to the Creator to help him, he knows this from the work, as it is written, “And the sons of Israel sighed because of the work.” This means that by working and wanting to achieve the degree of being able to bestow upon the Creator, they saw that they could not emerge from their nature so they prayed from the bottom of the heart.

213. RABASH, Article No. 38 (1990), What Is, “A Cup of Blessing Must Be Full,” in the Work”

When a person is already standing near the place from which he will receive the help from above, and “near” means that the Kli [vessel], meaning the desire to bestow, is far away from him, then he sees that only the Creator can save him. As Baal HaSulam said, this is the most important point in man’s work, for then he has close contact with the Creator because he sees one hundred percent that nothing can help him but the Creator Himself.

Although he believes this, still, this faith does not always illuminate for him that specifically now is the best time to receive the salvation of the Creator, that specifically now he can be saved and the Creator will bring him closer, meaning give him the desire to bestow and emerge from the control of self-love, which is called “exodus from Egypt.” In other words, he comes out of the control of the Egyptians, who afflicted Israel and did not let them do the holy work.

And They Cried Out, And Their Cry Rose Up

214. RABASH, Article No. 11 (1988), “What Are the Two Discernments Before Lishma”

“And the children of Israel sighed from the work, and they cried out, and their cry rose up to God from the work.” That is, what is the meaning of “and they cried out”? It is that “their cry rose up” pertained to “God from the work.” That is, the fact that they wanted their work to be for the sake of God and not for their own sake, but could not do the work, this was their cry.

215. Zohar for All, Shemot [Exodus], “Sigh, Cry, and Outcry”, No. 354

How are outcry and cry different? There is an outcry only in prayer, as it was said, “Hear my prayer, O Lord, and give ear to my outcry,” and also, “Unto You, O Lord, is my outcry,” and “My outcry is unto You, and You will heal me.” Thus, an outcry means words of prayer. A cry means crying and not saying anything, without any words. The cry is greater than all of them, for the cry is in the heart. It is closer to the Creator than a prayer or a sigh, as it is written, “For if they cry unto Me, I will surely hear their cry.”

A sigh, a cry, and an outcry are thought, voice, speech—Bina, ZA, and Malchut. Hence, a cry in which there is no speech is more acceptable to the Creator than a prayer in words, since the speech is revealed and there is gripping in it, but a cry, where there is no disclosure except in the crying heart, there is no hold for the accusers in it. It is also more acceptable than a sigh because it is revealed only in the thought of the one who sighs, which is Bina, and the lower one cannot properly adhere to the Creator through it. This is why a cry is more acceptable.

216. Zohar for All, Shemot [Exodus], “Sigh, Cry, and Outcry”, No. 355

And he cried unto the Lord all night.” He left everything—the sigh, the outcry—and took the cry, since it was closest to the Creator, as it is written, “And now, behold, the cry of the children of Israel has come unto Me.”

217. RABASH, Article No. 41 (1990), “What Are the Light Mitzvot that a Person Tramples with His Heels, in the Work”

The evil within man’s heart. A person cannot defeat it and must cry out to the Creator to help him and liberate him from the governance of Pharaoh, King of Egypt. How does He help him? It is as it is said in The Zohar, “with a holy soul.” This means that each time he asks for help, he receives a holy soul.

218. RABASH, Article No. 14 (1987), “The Connection between Passover, Matza, and Maror”

When a person sees the truth as it really is, when he sees how immersed he is in self-love and there is not a spark in his body that will let him do anything in order to bestow, in that state a person has already achieved the truth, meaning he has come to the recognition of evil. At that time he has no way to help himself, and there is only one advice: to cry out to the Creator to help him, as it is written, “And the children of Israel sighed from the work, and they cried out, and their cry rose up to God from the work.”

This is the meaning of what was said, “He who comes to purify is aided.” The Zohar asks, “With what?” It replies, “With a holy soul.

219. RABASH, Article No. 11 (1986), “A Real Prayer Is over a Real Deficiency”

“And their cry because of the work went up to God.” This means that the worst torments, over which was all their crying out, was only over the work, and not over other things. Rather, it means that they were crying out over their situation—that they could not emerge from self-love and work for the Creator. This was their exile, which tormented them—that they saw that they were under their control.

It follows that in the exile in Egypt they obtained Kelim, meaning a desire that the Creator will help them emerge from the exile, as we said above that there is no light without a Kli, for only when we pray a real prayer, when one sees that he cannot be saved, and only the Creator can help him, this is considered a real prayer.

220. RABASH, Article No. 34 (1991), “What Is Eating Their Fruits in This World and Keeping the Principal for the Next World, in the Work”

Those who say that they want to escape from the work but have nowhere else to go, since nothing satisfies them, those people do not walk out from the work. Although they have ups and downs, they do not give up. This is as it is written, “And the children of Israel sighed from the work, and they cried, and their cry went up to God from the work.” In other words, they cried out from the work because they were not advancing in the work of the Creator, so they could work in order to bestow contentment upon the Maker. At that time, they were rewarded with the exodus from Egypt. In the work, this is called “emerging from the control of the will to receive and entry into the work of bestowal.”

221. RABASH, Article No. 16 (1985), “But the More They Afflicted Them”

“Because of the labor” being written twice. We should explain that all the sighs were from the labor, meaning that they could not work for the Creator. Indeed, their suffering was from not being able to make the work that they were doing be for the Creator, due to the Klipa of Egypt. This is why it is written, “Because of the labor” twice.

1) All the sighs were not because they were lacking anything. They lacked only one thing, meaning they did not wish for any luxuries or payment. Their only lack, for which they felt pain and suffering, was that of not being able to do anything for the Creator. In other words, they wished that they would have a desire to give contentment to the Creator and not to themselves, but they couldn’t, and this afflicted them. This is called “wanting to have some grip in spirituality.”

2) The second “Because of the labor” comes to teach that, “And their cry came up unto God,” that God heard their groaning, was because their only request was work. This comes to imply to the other “because of the labor.” It turns out that the whole exile that they felt was only because they were under the rule of the Klipa of Egypt and they could not do anything to make it only in order to bestow.

222. RABASH, Article No. 11 (1988), “What Are the Two Discernments before Lishma”

It is known that there is no light without a Kli. In other words, it is impossible to give something to someone by force, as it is known that there is no coercion in spirituality. Therefore, when a person is afflicted and suffers pain and suffering from not being able to emerge from self-love and work only for the sake of the Creator, he cries out to the Creator to help and give him what he wants. That is, if the Creator gives him this: the ability to revoke his own authority and annul before the authority of the Creator, for he wants only the singular authority to be in the world, namely the authority of the Creator; this is his only salvation. This is considered that he has a Kli and a need for the Creator’s help.

This is the meaning of the words, “And God heard their groaning.” That is, once they had a Kli, which is a desire and need to have the ability to work for the sake of the Creator, then comes the time when “God heard their groaning,” meaning that then the redemption began—delivering them from under the afflictions of Egypt.

223. RABASH, Assorted Notes. Article No. 584, “The Face of the Lord Is in Evildoers”

Those who want to walk on the path of the Creator, on the path of truth, see that they are always doing evil. They cry out to the Creator to save them from that state of evil, and everything that they could do but could not be freed from the evil, as explained about the exodus from Egypt, “And the children of Israel sighed from the work, and their cry went up to God,” and He delivered them from Egypt.

Likewise, we should interpret here that the Creator shone His face to them, and then the concealment that they had departed from them. By “The face of the Lord is in evildoers,” the face of the Creator cancels even the memory of the bad. This is the meaning of “cut off the memory of them from the earth.” Eretz [earth/land] comes from the word Ratzon [desire]. Even a memory of the bad desire did not awaken in them because “They cried out, and the Lord hears, and saved them from all their troubles.”

224. Baal HaSulam, Letter No. 57

“And the children of Israel sighed from the work, etc., and their cry went up.” It is so because at that time they came into a state of despair from the work. It is as one who pumps into a punctured bucket. He pumps all day but does not have a drop of water to quench his thirst.

So were the children of Israel in Egypt: Everything they built was promptly swallowed in its place in the ground, as our sages said. Similarly, one who has not been rewarded with His love, all that he has done in his work on purifying the soul the day before is as though completely burned the next day. And each day and each moment he must start anew as though he has not done a thing in his entire life.

Then, “The children of Israel sighed from the work,” for they evidently saw that they were unfit to ever produce something by their own work. This is why their sigh and prayer were complete, as it should be, and this is why “Their cry went up,” since the Creator hears the prayer, and He only awaits a wholehearted prayer.

It follows from the above that everything, small or great, is obtained only by the power of prayer. All the labor and work to which we are obliged are only to discover our lack of strength and our lowliness—that we are unfit for anything by our own strength—for then we can pour out a wholehearted prayer before Him.

225. Baal HaSulam, Letter No. 57

There is no happier state in man’s world than when he finds himself despaired with his own strength. That is, he has already labored and done all that he could possibly imagine he could do, but found no remedy. It is then that he is fit for a wholehearted prayer for His help because he knows for certain that his own work will not help him.

As long as he feels some strength of his own, his prayer will not be whole because the evil inclination rushes first and tells him, “First you must do what you can, and then you will be worthy of the Creator.”

It was said about this, “The Lord is high and the low will see.” For once a person has labored in all kinds of work, and has become disillusioned, he comes into real lowliness, knowing that he is the lowest of all the people, as there is nothing good in the structure of his body. At that time, his prayer is complete and he is granted by His generous hand.

Borrow Kelim [Vessels] from the Egyptians

226. RABASH. Article No.14 (1986) “What Is the Need to Borrow Kelim [Vessels] from the Egyptians?”

“And the Lord said to Moses, ‘Speak now in the ears of the people that each man will borrow from his neighbor and each woman from her neighbor vessels of silver and vessels of gold.’” According to what Baal HaSulam interpreted, we should say that it means that they will take the vessels of silver and vessels of gold that the Egyptians have, meaning take their desires and longings, namely all the doubts that they had about the way of the people of Israel.

227. RABASH. Article No.14 (1986) “What Is the Need to Borrow Kelim [Vessels] from the Egyptians”

This is why the Creator wanted them to take the Egyptians’ Kelim, meaning their questions and doubts, and all their desires, which are the Kelim of the Egyptians. But they were not to really take those Kelim, only borrow them. That is, they would take the Egyptians’ Kelim only to have a need to satisfy those deficiencies, but not to really keep those Kelim because the Kelim, meaning these thoughts and desires do not belong to the people of Israel. It is only a temporary borrowing, so as to later return to them.

That is, afterwards, meaning once they received the filling that belongs to these questions, precisely through them it will be possible to bestow upon them the filling. This is similar to receiving the lights that belong to their Kelim, which are called “vessels of reception in order to receive.” However, they promptly threw away their Kelim and used the lights that belong to their Kelim, but received everything in order to bestow contentment upon the Maker.

228. RABASH, Article No. 914, “Two Opposites”

“A soul without knowledge is not good, too,” and we need the knowledge of Kedusha, which is called “wealth,” for there is no wealth except in Daat [reason/knowledge]. When the Creator wanted to enrich them, they did not have Kelim [vessels] because everything was for them above reason, so the Creator gave them the advice to borrow Kelim from the Egyptians.

The taking of the Kelim was only so they would be able to receive a filling for the Kelim, meaning answers to their questions. But once they took the answers, they immediately returned the Kelim to the Egyptians. Because they are going above reason, they have no questions and they took the questions of the Egyptians only temporarily and then returned them.

229. RABASH. Article No.14 (1986) “What Is the Need to Borrow Kelim [Vessels] from the Egyptians?”

Concerning the borrowing of the Kelim from the Egyptians, when the Creator asked Moses to ask Israel to borrow Kelim from the Egyptians. We asked, “Why did the Creator have to ask Israel for such a thing? Why would the people of Israel not want to borrow these Kelim?” The answer is that when Moses and Aaron came as the Creator’s emissaries to bring the people of Israel out from the exile, it is written, “And the people believed and heard,” meaning with faith above reason. They did not need anything or had any desire for high degrees. They were content with being able to engage in Torah and Mitzvot without any disturbances from the Egyptians.

230. RABASH. Article No.14 (1986) “What Is the Need to Borrow Kelim [Vessels] from the Egyptians?”

For this reason he had to ask Moses to ask Israel for a favor—that they will borrow the Kelim of the Egyptians, meaning temporarily, so they will have desire and craving to satisfy all the lacks that the Egyptians demanded to satisfy. He had to ask because the people of Israel would settle for what they had and would always run from their thoughts and desires, but now they hear the questions and doubts of the Egyptians.

And since He promised Abraham that afterwards they will come out with many possessions, He needed them to take the Egyptians’ Kelim only as lending and then give them back. That is, they have nothing to do with their wishes, and what they took was only temporarily, to be able to receive the lights, called “inheritance of the land,” which the Creator had promised to Abraham.

231. Rabash. Article No.22 (1989) “Why Are Four Questions Asked Specifically on Passover Night?”

There is no light without a Kli [vessel]—meaning no filling without a lack, and Abram said to the Creator that he did not see that they would need such great lights, called “the land of Israel”—the Creator told him that by being in exile and by asking the Creator to deliver them from exile, how will He deliver them? Only with great lights, since “The light in it reforms him.” Thus, then they will have the need for the great lights.

He explained about this that this is why the Creator said to borrow Kelim [vessels] from the Egyptians—meaning take the hardness of the Egyptians, but as a loan—to receive the lights, and then return the Kelim to them. In other words, they took the questions in order to understand the answers. It is as was said above, it is impossible to understand the light if not from within the darkness.

They Shall Come Out With Great Possessions

232. Genesis 15:7-8, 13-14

And he said to him, “I am the Lord who brought you out from Ur of the Chaldeans to give you this land to possess.” But he said, “O Lord God, how am I to know that I shall possess it?”… Then the Lord said to Abram, “Know for certain that your offspring will be sojourners in a land that is not theirs and will be servants there, and they will be afflicted for four hundred years. But I will bring judgment on the nation that they serve, and afterward they shall come out with great possessions.

233. RABASH. Article No.14 (1986) “What Is the Need to Borrow Kelim [Vessels] from the Egyptians?”

Whenever the people of Israel heard Egypt’s slander about the path of bestowal they would run from them, meaning they ran from these thoughts when they came to confuse the thoughts of the sons of Israel and instill their views in the hearts of the sons of Israel.

For this reason, the Creator knew that they would not want to hear Egypt’s questions and doubts of “who” and “what,” but they did not have the Kelim in which to place the many possessions, since there is no light without a Kli. That is, a person cannot be given anything for which he has no desire. Therefore, if He were to ask the sons of Israel, “What do you want Me to give you?” They would say, “We do not want anything from You. On the contrary, our only aspiration is to give to You, and not that You will give to us.” Thus, how can they receive the delight and pleasure, called “many possessions,” which is considered that He wants to give them Nefesh, Ruach, Neshama, Haya, Yechida? They have no need for this! This is why the Creator wanted them to take the Egyptians’ Kelim, meaning their questions and doubts, and all their desires, which are the Kelim of the Egyptians.

234.RABASH, Assorted Notes. Article No. 146, “Suffering and Joy”

One must be happy with whatever grip he has on Kedusha [holiness], that even one moment a day is to him a great possession, for when speaking of important matters—which are Kedusha, which is Torah and Mitzvot [commandments]—a person cannot evaluate even something small in quantity or quality.

235. RABASH, Assorted Notes. Article No. 929, “The Passover Offering”

An “offering” means nearing the Creator. Passover means that he brought them closer and passed over the bad things in them, looking only at the good deeds in them. This came after they had tasted the bitter taste of the governance of the Egyptians and wanted to emerge from their control, but did not succeed, and had grievances against the Creator, which is called Matza [unleavened bread] and Meriva [quarrel], as it is written, “When they strove with the Lord,” why He created them in such lowliness.

This caused them the Passover offering, when the Creator brought them close. This is called “They shall eat it with Matzot and bitter herbs,” that the Matzot and the Maror were the reasons they could make the Passover offering, meaning that the Creator passed over all the faults within them and they became close to the Creator.

236. RABASH, Article No. 14 (1987), “The Connection between Passover, Matza, and Maror”

Only through Matza and Maror does a need for the Creator’s help form within him, and His help is through the soul, regarded as “The Torah and the Creator are one”.[…]

When he has the need, the Creator brings a person closer, and this is called “the Passover offering,” when the Creator passes over all of his flaws and brings him closer to be rewarded with the purpose of creation.

A Skip and A Jump

237. RABASH. Article No. 13 (1987) “Why the Festival of Matzot Is Called Passover”

About Passover, our sages said that, “He would jump from Egyptian to Egyptian, and Israel in the middle escaped.” This means that every descent is called “Egyptian,” meaning he receives everything for self-love. “Israel in the middle” is an ascent, when he overcomes and does everything in order to bestow and not for his own sake. That state is called “Israel.” But afterwards he descends once more. It follows that he descends once more into being an Egyptian, and so on and so forth. “And Israel … escaped” means that he escaped from the Egyptians and became Israel.

In order for a person to have a complete Kli that can receive within it upper abundance, the Creator jumps from Egyptian to Egyptian, meaning He takes into account only the Israel that is between each two Egyptians and joins them into a great amount.

238. RABASH. Article No. 13 (1987) “Why the Festival of Matzot Is Called Passover”

We should interpret what is written there, that He skipped over the houses of Israel and only the Egyptians were killed. It is as RASHI interprets, He passed over, meaning jumped from Egyptian to Egyptian, and Israel in the middle escaped. This means that all the Egyptians were killed, and only the Israelite, who were in the middle, in between the Egyptians, stayed alive. The literal meaning is that all the descents that are between the ascents were erased, and only ascents remained.

This is as though they never had descents, since they were erased. This is the meaning of the Egyptians being killed. Hence, now it is possible for all their ascents to connect and become one state.

There are many discernments in the will to receive that was corrected into working in order to bestow and become one complete Kli for reception of the light of redemption, called the “exodus from Egypt,” when they were liberated from the exile in Egypt, enslaved to self-love, called the “Klipa of Egypt,” as it is written, “and He brought out His people, Israel, from among them, to eternal freedom.”

239. RABASH. Article No. 13 (1987) “Why the Festival of Matzot Is Called Passover”

Passover is named after the Creator’s passing over the houses of Israel and leaving each and every one from Israel alive. It is known that there is no absence in spirituality, for the smallest discernment in Israel remained alive, and nothing was lost. Because the Creator saved Israel, this good day is called Passover, after the Creator’s deeds.

With Haste

240. RABASH. Article No. 13 (1987) “Why the Festival of Matzot Is Called Passover”

Why Passover is called “haste”? According to what RASHI interprets, Passover is called “haste” because the Creator jumped and passed over from Egyptian to Egyptian, and Israel in the middle, escaped. We see that skipping to the end means that He rushed the end, as though it was not yet time. Since he rushed himself, this is why Passover is called “haste.” It is as though he had to hurry so that the Egyptians who were among the Israelites would not awaken, as it was still not their time to be corrected. This is why He rushed Himself and saved what He could save. That is, only Israel received correction and not the Egyptians. This is why it is called “haste.”

241. RABASH. Article No. 13 (1987) “Why the Festival of Matzot Is Called Passover”

It is also written, “and you shall eat it in haste; it is the Lord’s Passover.” RASHI interprets that the offering is called Passover after the passing over, and the passing over is that the Creator skipped over the houses of Israel from among the houses of the Egyptians. He would jump from Egyptian to Egyptian, and Israel in the middle escaped.

We should understand the meaning of skipping and passing over in the work. It is known that the essence of our work is to achieve Dvekut [adhesion] with the Creator, which is equivalence of form, by which we receive Kelim [vessels] that are suitable for reception of the abundance. It is also known that our Kelim come from the breaking of the vessels. The breaking of the vessels means that we want to use the vessels of reception in order to receive, and this is regarded as separation from the Creator. This occurred in the upper worlds, and also through the sin of the tree of knowledge, when the Kelim fell into the Klipot [shells/peels], and we must elevate them because we come from their Kelim. By working with our desires to receive—which come from there—in order to bestow, we correct each time a piece of these Kelim, which are in the Klipot, and raise them to Kedusha [holiness/sanctity] by wanting to work only with the aim to bestow contentment upon the Creator.

242. RABASH. Article No. 13 (1987) “Why the Festival of Matzot Is Called Passover”

We can interpret what is written, “For you will not go out in haste, nor will flee,” not as it was in the land of Egypt, when redemption was in haste and He jumped from Egyptian to Egyptian, and Israel in the middle escaped, since He had to obliterate the Egyptians and only the people of Israel remained alive.

But at the end of correction, when the Egyptians will also be corrected, there will be no need to be in haste because there will be no need to jump from Egyptian to Egyptian with Israel in the middle remaining in Kedusha. Rather, all the Egyptians will receive their correction from the Whole One. Therefore, there will be no need to hurry, meaning jump, but all the discernments that were in the Klipot will be corrected, as it is written, “And I will remove the heart of stone from your flesh, and I will give you a heart of flesh.”

I and Not a Messenger

243. RABASH, Article No. 8 (1987), “The Difference between Mercy and Truth and Untrue Mercy”

Is written about the exodus from Egypt (in the Passover Haggadah [story]): “And in all the gods of Egypt I will do judgments. I am the Lord; I am He, and not the messenger. I am the Lord; it is I and not another.”

This comes to say that only the Creator can help one out of one’s enslavement in the exile in Pharaoh King of Egypt, who is keeping him from exiting self-love and doing only works that benefit his self-love, and he has no way by which to do something for the sake of the Creator. At that time comes the Creator’s help.

244. RABASH. ASSORTED Notes. 915. I and Not a Messenger

The ARI wrote, prior to the redemption, Israel were in forty-nine gates of Tuma’a [impurity] until He was revealed to them and redeemed them. That is, they were rewarded with “I and not a messenger.” Baal HaSulam said that before the redemption they thought that there are messengers, so redemption means that they were rewarded with “I and not a messenger,” that there is none else besides Him. It follows that before the redemption they also believed that the Creator was helping, but there are messengers, while redemption means that they were rewarded with “I and not a messenger.”

245. RABASH, Article No.8 (1987), “The Difference between Mercy and Truth and Untrue Mercy”

The exodus from Egypt was done by the Creator Himself and not by a messenger. It is as they said, “And in all the gods of Egypt I will do judgments. I am the Lord; I am He, and not the messenger. I am the Lord, and not another.”

In other words, when a person has done all the counsels and tactics, which are as messengers such as the above mentioned doctors, but they did not help, then a person can pray from the bottom of the heart because he has nowhere to turn to for help, as he has already done all the counsels he could think of.

246. RABASH, Article No. 8 (1987), “The Difference between Mercy and Truth and Untrue Mercy”

“The children of Israel sighed from the work, and they cried out, and their cry went up to God from the work.” We explained what it means that their cries were from the work. “From the work” means after they had done all that they could in the work that pertained to them, and saw that no help was coming from here after all the work, for this reason, their cry was from the bottom of the heart. That is, they saw that no messenger could help them but the Creator Himself, as it is written, “I am He, and not a messenger.” This is when they were redeemed and came out of Egypt.

247. RABASH, Article No. 15 (1990), “What Does It Mean that Before the Egyptian Minister Fell, Their Outcry Was Not Answered, in the Work?”

To the extent that the children of Israel thought that Egypt were enslaving them and impeding them from worshipping the Creator, they truly were in the exile in Egypt. Hence, the redeemer’s only work was to reveal to them that there was no other force involved here, that ‘I and not a messenger,’ for there is no other force but Him. This was indeed the light of redemption.”

248. RABASH, Article No. 37 (1991), What Is the “Torah” and What Is “The Statute of the Torah,” in the Work?

A person sees that it is unrealistic that he will have the strength to go against nature. At that time, one has no choice but to turn to the Creator and say, “Now I have come to a state where I see that unless You help me, I am lost. I will never have the strength to overcome the will to receive, as this is my nature. Rather, only the Creator can give another nature.”

A person says that he believes that this was the exodus from Egypt, that the Creator delivered the people of Israel from under the governance of Egypt, as our sages said (in the Passover Haggadah [story/narrative]), “And the Lord brought us out from Egypt, not by an angel, and not by a messenger, but the Creator Himself; I am the Lord, it is I and not another.” Now, he, too, sees that only the Creator can deliver him from the governance of the will to receive and give him a second nature.

249. RABASH, Letter No. 9

One who sees one’s lowliness sees that he is treading the path leading to the work Lishma. This gives one room for real prayer from the bottom of the heart, when he sees that no one will help him but the Creator himself, as Baal HaSulam interpreted concerning the redemption from Egypt, “I, and not a messenger,” for everyone saw that only the Creator Himself redeemed them from the governance of evil.

And when rewarded with the work Lishma there is certainly nothing to be proud of because then one sees that it is only God’s gift, and not “my power and the might of my hand,” and there is no foreign hand that can help him. Therefore, he feels his lowliness—how serving the king is an immeasurable pleasure, and without His help he would not agree to it. Indeed, there is no greater lowliness than this.

250. RABASH, Article No. 13 (1986), “Come unto Pharaoh – 2”

Wholeness means knowing the Creator, knowing and attaining the Torah, which is called “the names of the Creator.”

Accordingly, it is not enough that we already have the strength to keep Torah and Mitzvot without any interruptions, for this is only a correction, not the complete goal. The complete goal is to obtain the knowledge of the Torah, as in, “The Torah, Israel, and the Creator are one.” This is why our sages said, “This is what the Creator said to Israel, ‘And you shall know that I am the Lord your God, who brought you out,’ I and not a messenger.” This means that every single one should come to know the Creator, and this is called “Torah,” the names of the Creator.

251. Exodus 10:26

Our livestock will also go with us; not a hoof shall remain behind, for we will take of them to serve the Lord our God, and we do not know how we are to serve the Lord until we arrive there.

252. Degel Machaneh Ephraim, Bo

Our livestock will also go with us … All that one has, slaves and servants, cattle, and even all his vessels are one’s sparks, which belong to the root of the soul and one must elevate them to their root … And all the lowly sparks are adhered from the beginning to infinity. When one, of whom they are from the root of the soul, has an ascent, they all rise with him, and it is all by being in true adhesion.

The Mixed Multitude: Those who Fear God and Those Who Serve Pharaoh

253. RABASH, Assorted Notes. Article No. 919 “Concerning the Environment”

The primary guard is from an environment of those who fear the Creator. They are Pharaoh’s servants. Pharaoh is as the ARI said, that the exile in Egypt was that the Daat [reason/knowledge] of Kedusha [holiness] was in exile. Pharaoh would suck out the abundance, meaning he is the will to receive. They are called “working only for their own benefit” and they have no connection to the work of bestowal, for their sole intention is only to please themselves.

The keeping should mainly be from them, since on the outside, it seems as though they are working—engaging in Torah and prayer enthusiastically and making all kinds of precisions. For this reason, they are called “those who fear the Creator.” Otherwise, they would not be called so. And yet, internally, they are enslaved to Pharaoh, meaning that their only aim is to satisfy their own wishes and needs, and they have no connection to the work of bestowal. Such an environment creates an obstacle to a servant of the Creator.

254. RABASH, Assorted Notes. Article No. 919. “Concerning the Environment”

When they work as Pharaoh’s servants, their bodies show no resistance because the efforts they make are also only for the body. Thus, there is no resistance here at all. On the contrary, the body agrees to give them strength.

It follows that such an environment is an obstacle to Israel, to one who wants to be “Israel” and not among Pharaoh’s servants. Because a servant of the Creator is impressed by the work of the servants of Pharaoh, he likes the servitude of Pharaoh’s servants and is lured after them. Thus, he absorbs their thoughts and intentions and thereby regrets all the efforts he has given in the work of bestowal.

255. RABASH, Assorted Notes. Article No. 919. “Concerning the Environment”

In an environment of unaffiliated, who are not of the type that fears the Creator, they have no connection to him because he knows that there is nothing to learn from them. At that time, there is no connection of thoughts because he knows he must not learn from the actions and thoughts of the unaffiliated. Hence, such an environment does not pose an obstacle. Conversely, those who fear the Creator and are Pharaoh’s servants do pose an obstacle for Israel, and one must run far away from them.

256. RABASH, Article No. 14 (1987), “The Connection between Passover, Matza, and Maror”

The failure was primarily when the Egyptians spoke to Israel in the language of fearing the Creator. From this language emerge all of Israel’s failures. Had the Egyptians spoke the language of the secular, the people of Israel would have fled from their influence for sure if they had come to them with their thoughts and wishes.

257. RABASH, Article No. 14 (1987), “The Connection Between Passover, Matza, and Maror”

While they were walking on the path of the Egyptians, which is in order to receive, the body gave them fuel and it was not hard for them to do the work of the Creator. It is known that the Egyptians were servants of the Creator, as our sages wrote about what is written (Tanchuma, Beshalach), “And he took six hundred carriages”: “(And should you ask) From where did Egypt have livestock, for it was said, ‘And all the livestock of Egypt died,’ it was from those who fear the word of the Lord, as it is written, ‘The one among the servants of Pharaoh who feared the word of the Lord made his servants and his livestock flee into the houses.’” From here they said, “He who fears the word of the Lord will cause Israel’s failure.” RASHI concludes from this: “Rabbi Shimon would say, ‘The purest among the Egyptians, kill; the best among the snakes, smash its brains.’”

258. Zohar for All, Nasso, “The Tree of Life and the Tree of Knowledge,” Items 95-97

The mixed multitude are the uneducated. They are darkness and they are not called “Israel” but slaves that are sold to Israel since they are as beasts. Israel are called “men.” In Israel, there are beasts and men, as it is written, “And you are My flock, the flock of My shepherd, you are man.” “And you are My flock, the flock of My shepherd” are the uneducated, who are good from the side of the good. “You are men” are wise disciples.

“Had My people, Israel, heeded Me.” It is written “My people” and it is written “Israel.” “My people” are the uneducated. “Israel” are wise disciples, and it is written about them, “And the children of Israel went out boldly.”

259. Zohar for All. BeShalach [When Pharaoh Sent], “And God Led the People Around” No. 33-34

It is written, “Do not fret because of evildoers.” Evildoers are those who cheer for themselves and for those who bond with them. “Do not fret because of evildoers” means stay away from evildoers, do not befriend them and associate with them, so his deeds will not harm you and you will not be caught by his sins. Were it not for the mixed multitude that connected to Israel, the deed with the calf would not have happened and those of Israel who died would not have died, and they would not have caused Israel all that they had caused. This deed and this iniquity caused the exile for Israel.

260. Zohar for All, Ki Tetze, Bar Naflei [Aramaic: “The Son of the Fallen”], Item 65

“He looked this way and that, and saw that there was no man,” from Israel, among the wicked in that generation. Rather, they were a mixed multitude. This will be at the end of the exile, and because of it, the final redemption pierces through to the great abyss, which is a fourth exile.

261. Yalkut Shimoni, Exodus, Chapter 14, Item 234

When Israel stood by the sea, one said, “I am not going down,” and another said, “I am not going down.” While they stood and sought advice, Nachshon Son of Aminadav jumped and fell into the waves of the sea. It is about him that he says, “Save me, O God, for the waters are up to my neck [soul].”

262. RABASH, Article No. 1 (1986), “Moses Went”

One who has already begun the work, and is not saying that he will wait until the Creator gives him the desire to do the holy work and then he will begin to work. Rather, he does not want to wait because the craving to work and reach the truth pushes him forward though he does not see that he will have the ability to go forward alone, like Nahshon.

However, he sees that he cannot continue this work and is afraid that the burden of the kingdom of heaven, which he is now carrying, is beginning to fall off from him so he begins to call out for help, since he sees that each time, the burden he has taken on himself begins to fall.

Splitting of the Red Sea

263. Zohar for All, BeShalach [When Pharaoh Sent], “And … Went, And It Came, And … Stretched”, No. 178-179

When Israel camped by the sea they saw several multitudes, several soldiers, and several camps above and below, and they all gathered over Israel. In their plight, Israel began to pray.

At that time, Israel saw adversity on all sides. The sea with its mounting waves was before them, behind them were all the appointees, all the camps of Egypt, and above them were several slanderers. They began to cry out to the Creator.

264. RABASH, Article No. 18 (1990), “Why the Speech of Shabbat Must Not Be as the Speech of a Weekday, in the Work”

When the people of Israel came to a state where they saw that they could not escape from the bad, meaning they saw that the power of the bad was on all sides and they did not see any salvation by nature, this is considered that the Kli of the bad has been completed.

At that time comes […] when the Creator gives them the light, and this light reforms them. In other words, by this they emerge from the governance of evil, called “vessels of self-reception,” and are rewarded with vessels of bestowal. This is the meaning of “Stand by and see the salvation of the Lord, which He will do for you today.” This means that once the Kli of the bad has been completed, there is room for disclosure of light on the part of the upper one. This is considered that the Creator is giving them the vessels of bestowal.

265. RABASH, Assorted Notes. Article No. 939, “The Exodus from Egypt and the Giving of the Torah”

In the exodus from Egypt, they received vessels of bestowal, which are vessels of Hassadim [mercies]. The splitting of the Red Sea was “seeing,” which are lights of Hochma, received in vessels of reception. There it was through an awakening from above, as it is written, “The Lord will fight for you and you will be silent.”

266. RABASH, Article No. 18 (1990), “Why the Speech of Shabbat Must Not Be as the Speech of a Weekday, in the Work”

When they were already complete in terms of the evil, when they saw that it was impossible to emerge from the bad in a natural way, but only by a miracle, this is regarded as the evil being completed sufficiently. At that time, the help from above should come, to give them the light to complete the Kelim, meaning that the vessels of reception will acquire the form of bestowal. This does not pertain to man’s work. This is why it is written, “You will keep silent,” since now is the time when the Creator gives.

267. Baal HaSulam. Shamati. 151. “And Israel Saw the Egyptians”

In the verse, “and Israel saw the Egyptians dead upon the seashore,” “…and the people feared the Lord, and they believed in the Lord and in His servant Moses,” we must understand how “they believed” is relevant here. Clearly, the miracle of the exodus from Egypt and the division of the sea brought Israel to greater faith than they had had before. After all, our sages said about the verse, “This is my God, and I will glorify Him,” that a maid by the sea saw more than did Ezekiel the prophet.

Hence, this means that the exodus from Egypt was a case of open miracles, which brings to knowledge of the Lord, which is the opposite of the meaning of “faith,” since it does not mean above reason. And when seeing open miracles, it is very hard to be in faith, since, moreover, it is a time of expansion of the reason. Therefore, what is the meaning of the text, “and they believed in the Lord”?

However, we should interpret according to the interpretation of “All believe that He is a God of faith.” The verse narrates Israel’s praise, who, even after seeing the open miracles, their servitude of the Creator was not reduced in them, which is by way of faith above reason.

268. Zohar for All, VaYigash [Then Judah Approached], “And You Shall Eat and Be Satisfied, and Bless”

It was said that man’s nourishments before the Creator are as hard as the splitting of the Red Sea, since the splitting of the Red Sea was to open ways above, to reveal the Man’ula, and to drown the Egyptians. It turns out that ways would open in the Man’ula to drown the Egyptian, and paths in the Miftacha for Israel. And as ways and paths open in it, so it splits and breaks open because two opposite actions are included in the splitting of the Red Sea, since as ways would open by the force of the Man’ula, and paths by the force of the Miftacha, the sea would split and open to drown the Egyptians and to save Israel.

By The Blows of the Creator, He Heals

269. Degel Machaneh Ephraim, Ekev

When the Creator wishes to torment your enemies, He will do as He did to the Egyptians with the ten plagues, which were not in the natural way. This will be a miracle, a wonder, a token, and a sign, as it is written in the Torah several times: “the signs.” It will be a miracle within a miracle, as He did in Egypt, which was afflicted and healed, afflictions to Egypt and healing to Israel. Each plague that the Creator brought upon Egypt contained within it great mercy for Israel.

270. RABASH. Assorted Notes, No. 289 “The Creator Is Meticulous with the Righteous”

The blow that one receives from the Creator, when He takes from him the flavor of the work, by this itself He heals him because then he has no other way to serve the Creator but with faith above reason. It follows that the blow that he received from the Creator, from this itself he can be healed, for otherwise, he will remain in separation.

By this we understand what our sages said, that by the blows of the Creator, He heals (Mechilta BeShalach). In other words, this is the healing—that He gives him room to work with faith without any support.

271. Rabash. Assorted Notes, No. 133 “It Is All Corrections”

“All the illnesses that I had placed on Egypt, I will not place on you, for I the Lord am your healer” (Exodus 15:26). Our sages ask, “If I do not place the illness, what is the need for a healer?” (Sanhedrin 101a). We should interpret that since I am the healer, why should I place on you an illness if I must heal the illness? What do I gain by placing an illness? It must be as a punishment, and if I must heal the illness, what kind of punishment is it? It is as though I work for nothing.

For this reason, I will not place illness upon you, and what you think is illness, you are wrong about it. Rather, all the states you feel, if you attribute them to Me, are all corrections by which you will approach Me in Dvekut [adhesion].

272. RABASH. Assorted Notes, No. 307. “You Have Not a Blade of Grass Below”

“You have not a blade of grass below that does not have an angel that strikes and tells it, ‘Grow!’” We should ask why it needs to strike it or it does not want to grow. After all, we see that in nature, each and every one wants to grow and not be small.

To understand this, we need to interpret this in the work. By nature, as long as one is immersed in the earth, he relinquishes any kind of Gadlut [greatness/adulthood] and wants to remain in earthliness. However, there is a force from above called an “angel,” and an angel is a force that bestows and strikes him and tells him, “Grow!” In other words, it strikes him with its power of bestowal and tells him, “Grow! Come out of your earthliness,” although one is born with a desire to receive called “earthliness.”

As far as the will to receive is concerned, a person would remain in the earth and would never be able to emerge from earthliness. But the power of bestowal that exists in the world, called “angel,” afflicts him by not satisfying the will to receive. Thus, the afflictions he feels push him out of earthliness.

273. RABASH. Article No. 14 (1989) What Is the Meaning of “Reply unto Your Heart”

All the plagues that struck Egypt, the people of Israel suffered none of the plagues. So why did the Creator not bring out the people of Israel against Pharaoh’s will?

In the literal, there are many answers, but we will interpret this in the work. It is known that every person is a small world, comprising seventy nations and the people of Israel, namely the quality of Israel in him, which is regarded as Yashar-El [straight to the Creator]. This means that everything he does is all for His sake. This quality is in exile among the Klipot [shells/peels], which are the seventy nations. Mitzrayim [Egypt] means that they Meitzerim [afflict/make narrow] the Israel in him, and Pharaoh King of Egypt is the quality that rules and controls the people of Israel. The Creator wants man’s body to make a choice, meaning that the evil within man will surrender.

274. RABASH. Article 14 (1986) “What Is the Need to Borrow Kelim [Vessels] from the Egyptians”

Moses and Aaron came to Egypt and spoke to the sons of Israel about the Creator wanting to bring them out from Egypt. They performed all the tokens in Egypt, and they saw the ten plagues that the Egyptians suffered, and this must have brought Israel closer to Kedusha, and not the opposite—that they kept falling to a deeper gate of Tuma’a [impurity], to the point that when it was time to come out of Egypt, meaning when they had to have the best preparation for reception of the light of redemption, we see that when they received the light of redemption they were in forty-nine gates of Tuma’a. Is this possible? As Baal HaSulam explained, the exile in Egypt was in order to obtain the Kelim of the Egyptians. But it was only to borrow, and later to return to them.

275. Zohar for All, Lech Lecha, “As in the days when you came out from the land of Egypt, I will show you wonders,” Items 105-107

“As in the days when you came out from the land of Egypt, I will show you wonders.” The Creator is destined to make redemption for His sons, as in those days when the Creator sent to bring Israel out of Egypt and struck the Egyptians with those plagues for Israel on the month of Nissan. What is the difference between this redemption and the redemption from Egypt? The redemption from Egypt was in one king and in one kingship. Here, the redemption is from all the kings in the world and from all the kingships in the world. At that time, the Creator will be glorified in the whole world and in the whole Earth, everyone will know the governance of the Creator all over the world, and everyone will be struck by high plagues twice than what they sinned, since they refused to set Israel free.

When they know the governance of the Creator, as it is written, “And the Lord will be king over all the earth,” the patriarchs will come to see the joy of their sons’ redemption as before, as it is written, “As in the days when you came out from the land of Egypt, I will show you wonders.”

276. Zohar for All. “BeShalach [When Pharaoh Sent]”, Article “Pharaoh’s Merkavot [chariots/structures] and His Army”, No. 266

All ten plagues with which the Creator inflicted Egypt were one hand, since the left hand was included in the right, and the ten fingers were included in each other, corresponding to the ten utterances by which the Creator is later named. And opposite all of them was the one of the sea—strong, great, and ruling—as it is written, “Pharaoh’s chariots and his army He has cast into the sea.” In the future, the Creator will kill all of Edom’s ministers and governors, as it is written, “Who is this who comes from Edom.”

277. Zohar for All. “VaEra [And I Appeared]”, Article “And Take It to Your Heart” No. 143

The lowest degree, Malchut, called “The sword of the Lord is filled with blood,” struck first. This is why their water became blood. The Creator began striking from the bottom, from Malchut. And His hand, which has ten fingers, ten Sefirot, struck with each and every finger from Malchut through Keter. When he reached their highest degree, the senior among the degrees, Keter, He did His thing and went through the land of Egypt and killed everyone. This is why He killed all the firstborn in the land of Egypt, because it is their highest degree and the senior of everything.

278. Iben Ezra, Shemot [Exodus] 9:1

Two plagues were in the water: One when it became red and the fish died, and the other when the frogs came up from it. Two were in the earth: one was lice, and the other was the beasts, which are mixed animals. It is written, “And the earth put forth a living soul.” Two were in the air, since livestock pestilence is not only hot or cold, as it usually is, and in one moment, countless die, for the spirit of all living beings that is in the heart depends on the air. The other is the plague of boils, for the text calls the firmament over their heads “sky.” The seventh plague mixes the wheel of storm and the wheel of fire. It was also written, “Fire was burning inside the hail.” The eighth plague, locust, comes from afar through the wind, and the ninth was a wondrous plague when light became absent from the two lights and the stars in the land of Egypt. The tenth was the descent of the saboteur from the wheels of glory to kill the firstborn.

The Ten Plagues of Egypt

Blood

279. Exodus 7: 17-18

Thus says the Lord, “By this you shall know that I am the Lord: behold, with the staff that is in my hand I will strike the water that is in the Nile, and it shall turn into blood. The fish in the Nile shall die, and the Nile will stink, and the Egyptians will grow weary of drinking water from the Nile.”

280. RABASH, Assorted Notes. Article No. 832, “Dead Fish”

In Egypt, when the Klipa [shell/peel] of Egypt was on the Jews, they ate live fish, but the quality of Egypt is called “dead fish,” as it is written, “The fish that were in the Nile died,” unlike the fish of the Jews, which are alive.

If the concerns are in order to achieve the aim to bestow, this is the concern of Israel, who is concerned over why he is not in the quality of Israel. This is unlike the concerns of the Mitzrim [Egyptians], for Tzar [narrow] means that he is under the rule of the Tzar, meaning the quality of mercy. This is the meaning of “The fish that were in the Nile died,” meaning that these Daagot [concerns] yield death, the death of the powers, and he cannot do anything.

281. Zohar for All, VaEra [And I Appeared], “And Take It to Your Heart”, No. 144

The governance of Pharaoh was by the force of the water, as it is written, “The great monster that lies in the midst of its Niles.” This is why his Nile first turned into blood.

282. Degel Machaneh Ephraim, Tazria

One who is truly regarded as Israel is regarded as a source of living water to purify any impurity, and also makes from a source of her blood, meaning Dam [blood] Yod-Hey; what was initially blood becomes Adam [man] by adding the MA meaning the Champion of the World. By adding Aleph to the Dam, it becomes Adam.

283. Zohar for All, VaEra [And I Appeared], “And They May Become Blood”, No. 135-137

When the Creator wishes to avenge idol worshipping peoples, the left side awakens and the moon, Malchut, is filled with blood from that side. At that time, blood pours out of the fountains and springs below, which are all those on the left side; hence their Din is blood.

When this blood awakens against some people, it is the blood of the slain, since it will evoke upon them a different nation that will come and kill them. But in Egypt, the Creator did not wish to bring upon them another nation, to evoke blood on them, to kill them, since Israel were among them and Israel that dwell in their land would not be sorry. Rather, the Creator struck them with blood in their rivers so they could not drink.

And because their government was ruling in that river, the Creator first visited their government, so their gods would be struck first, since the Nile was one of their gods. Similarly, the rest of their gods were emitting blood, as it is written, “And there shall be blood throughout the land of Egypt, both in woods and in stones.”

284. Yalkut Shimoni

“And turned their rivers to blood.” First they filled barrels, and Israel’s barrel would fill with water while Egypt’s barrel would fill with blood. They would refill in cups, and there would be blood in one and water in the other. They said to Israel, “You and I will drink from the same cup.” Israel would drink water and Egypt, blood. Rabbi Avin said, “Any water that Egypt drank, it would take for precious Damim [‘blood,’ but also ‘money’], and from there they enriched Israel.”

Frogs

285. Exodus 8: 1-4

Then the Lord said to Moses, “Go in to Pharaoh and say to him, ‘Thus says the Lord, “Let my people go, that they may serve me. But if you refuse to let them go, behold, I will plague all your country with frogs. The Nile shall swarm with frogs that shall come up into your house and into your bedroom and on your bed and into the houses of your servants and your people,[b] and into your ovens and your kneading bowls. The frogs shall come up on you and on your people and on all your servants.”

286. Zohar for All, VaEra [And I Appeared], “And the Nile Shall Swarm with Frogs”, No. 153

“And the frog came up.” It should have said, “frogs” in plural form. But there was one frog, and it procreated and the land was filled with them, and they were all giving themselves to the fire.

And if you say, “What concern is it of the Egyptians that all the frogs went into the fire?” The answer is that they would walk into the oven and get inside the bread. There they would split and others came out of them and were swallowed in the bread. When they ate the bread, the bread turned back into frogs in their stomachs, where they would dance and raise their voices until the Egyptians died.

For them, this was the toughest blow of all. It is written, “And the river shall swarm with frogs … And the frogs shall come up both upon you, and upon your people, and upon all your servants.” Thus, they came inside their bodies. Pharaoh was struck first, and more than everyone, for it is said, “Both upon you, and upon your people, and upon all your servants.” May the name of the Lord be blessed from the world and unto the world, for He commands people’s deeds in all that they do.

287. Maor VaShemesh, VaEra

Tzfarde’a [frog] comes from the words Tizpor Da [bird-know], and plagued from the quality of Yesod, which is connection and pleasure in them, and He brought frogs into them. This is why it is written about them, “And the earth shall stink,” for the pleasure has been overturned and they could not enjoy anything because of the bad smell of the frogs.

Lice (Gnats)

288. Exodus 8: 15-19

When Pharaoh saw that there was a respite, he hardened his heart and would not listen to them, as the Lord had said.

Then the Lord said to Moses, “Say to Aaron, ‘Stretch out your staff and strike the dust of the earth, so that it may become gnats in all the land of Egypt.’” And they did so. Aaron stretched out his hand with his staff and struck the dust of the earth, and there were gnats on man and beast. All the dust of the earth became gnats in all the land of Egypt. The magicians tried by their secret arts to produce gnats, but they could not. So there were gnats on man and beast. Then the magicians said to Pharaoh, “This is the finger of God.” But Pharaoh’s heart was hardened, and he would not listen to them, as the Lord had said.

289. Zohar for All, VaEra [And I Appeared], “And the Nile Shall Swarm with Frogs”, No. 171

What do the lice that the dust of the earth brought up mean? Everything that is born on earth extends from an appointed force from above, which has been sown upon it. It is all as it is above.

Swarms of Flies

290. Exodus 8: 20-22

Then the Lord said to Moses, “Rise up early in the morning and present yourself to Pharaoh, as he goes out to the water, and say to him, ‘Thus says the Lord, “Let my people go, that they may serve me. Or else, if you will not let my people go, behold, I will send swarms of flies on you and your servants and your people, and into your houses. And the houses of the Egyptians shall be filled with swarms of flies, and also the ground on which they stand. But on that day I will set apart the land of Goshen, where my people dwell, so that no swarms of flies shall be there, that you may know that I am the Lord in the midst of the earth.

291. Zohar for All, VaEra [And I Appeared], “And the Nile Shall Swarm with Frogs”, No. 168

Arov [“mixture,” 4th plague, a.k.a. “flies”] means that He mingled their degrees of wisdom and they could not attain them. Moreover, even those degrees of wisdom that were already in the land, they destroyed them in the land, meaning they became damaging and corrupted their ways. Arov is a medley.

292. Zohar for All, VaEra [And I Appeared], “And the Nile Shall Swarm with Frogs”, No. 170

“And I will spur Egypt against Egypt,” the Egypt above, their ministers, against the Egypt below. This is because those armies above were appointed over the armies below and they were all mingled. Their systems above were mingled and the Egyptians could not use their magic to connect to these places of their ministers above, to whom they connected from the beginning, since they were mingled. This is why He brought upon them the plague of the mixture, which is animals that were mingled in one another.

Severe Plague

293. Exodus 9: 1-4

Then the Lord said to Moses, “Go in to Pharaoh and say to him, ‘Thus says the Lord, the God of the Hebrews, “Let my people go, that they may serve me. For if you refuse to let them go and still hold them. Behold, the hand of the Lord will fall with a very severe plague upon your livestock that are in the field, the horses, the donkeys, the camels, the herds, and the flocks. But the Lord will make a distinction between the livestock of Israel and the livestock of Egypt, so that nothing of all that belongs to the people of Israel shall die.”

294. Zohar for All, VaEra [And I Appeared], “Behold, the Hand of the Lord”, No. 190-193

In Egypt, the Creator killed all the cattle and flock. There were three deaths in the beasts: plague, the ones that died by the hail, and the firstborn among the cattle that died in the plague of the death of the firstborn.

And what was their death? It was written from the beginning, “Behold, the hand of the Lord is upon your cattle which are in the field.” Why does it not say, “The hand of the Lord” in all the plagues? Here it is a hand with five fingers. In the beginning, with the plague of lice, it was written, “This is the finger of God.” And here it is all five fingers, where each finger kills a single species, and there were five species, as it was written, “Upon the horses, upon the asses, upon the camels, upon the herds, and upon the flocks,” thus five kinds for five fingers, called “hand.” This is the reason why “The hand of the Lord is upon your cattle which are in the field,” a severe plague. They were dying of their own, meaning they were found dead.

After the Egyptians did not repent, these very letters of the plague returned and killed all those who were left. Thus, the letters of plague [Dever] returned and were hail [Barad], except that the plague is with calm and the hail is with fierceness and anger. And those two were in a single place, in five fingers.

In plague it is letters that are at ease, dying at ease, meaning they were dying of their own. Hail means that the letters returned to being in fierce anger and killed everything.

Boils

295. Exodus 9: 8-12

And the Lord said to Moses and Aaron, “Take handfuls of soot from the kiln, and let Moses throw them in the air in the sight of Pharaoh. It shall become fine dust over all the land of Egypt, and become boils breaking out in sores on man and beast throughout all the land of Egypt.” So they took soot from the kiln and stood before Pharaoh. And Moses threw it in the air, and it became boils breaking out in sores on man and beast. And the magicians could not stand before Moses because of the boils, for the boils came upon the magicians and upon all the Egyptians. But the Lord hardened the heart of Pharaoh, and he did not listen to them, as the Lord had spoken to Moses.

296. MALBIM, Exodus 9:11

“The magicians could not”: In the first three plagues, which were done by Aaron, the magicians tried to show their strength, as well, while in the plagues of mixed animals [flies] and pestilence, which were done by the Creator, they kept silent, until the plague of boils that was done by Moses and Aaron. Then, they, too, wanted to do something but they could not face Moses for two reasons: 1) The boils struck the magicians themselves. 2) They could not afflict anyone with boils since the boils were in all of Egypt. This is the meaning of what he said, “for the boils were on the magicians,” that it remained existing forever, that the two plagues, lice and boils, which came as a punishment were never removed from them.

Hail

297. Exodus 9: 22-27

Then the Lord said to Moses, “Stretch out your hand toward heaven, so that there may be hail in all the land of Egypt, on man and beast and every plant of the field, in the land of Egypt.” Then Moses stretched out his staff toward heaven, and the Lord sent thunder and hail, and fire ran down to the earth. And the Lord rained hail upon the land of Egypt. There was hail and fire flashing continually in the midst of the hail, very heavy hail, such as had never been in all the land of Egypt since it became a nation. The hail struck down everything that was in the field in all the land of Egypt, both man and beast. And the hail struck down every plant of the field and broke every tree of the field. Only in the land of Goshen, where the people of Israel were, was there no hail.

Then Pharaoh sent and called Moses and Aaron and said to them, “This time I have sinned; the Lord is in the right, and I and my people are in the wrong.

298. Yalkut Shimoni

The Creator said, “Hail will come, which is as white as snow, and will avenge Egypt, who sought to destroy a nation whose sins I will whiten,” as was said, “If your sins be as crimson, they will become snow white.”

Locusts

299. Exodus 10: 1-6

Then the Lord said to Moses, “Go in to Pharaoh, for I have hardened his heart and the heart of his servants, that I may show these signs of mine among them, and that you may tell in the hearing of your son and of your grandson how I have dealt harshly with the Egyptians and what signs I have done among them, that you may know that I am the Lord.”

So Moses and Aaron went in to Pharaoh and said to him, “Thus says the Lord, the God of the Hebrews, ‘How long will you refuse to humble yourself before me? Let my people go, that they may serve me. For if you refuse to let my people go, behold, tomorrow I will bring locusts into your country, and they shall cover the face of the land, so that no one can see the land. And they shall eat what is left to you after the hail, and they shall eat every tree of yours that grows in the field, and they shall fill your houses and the houses of all your servants and of all the Egyptians, as neither your fathers nor your grandfathers have seen, from the day they came on earth to this day.’” Then he turned and went out from Pharaoh.

300. Maor VaShemesh

The ten plagues were through ten Sefirot, and from each Sefira emerged one plague against Pharaoh. It would afflict Pharaoh and heal Israel, and by this, all ten attributes in the Sitra Achra [other side] were canceled, and the first seven plagues emerged from the seven attributes from below upwards. Still, He had to bring upon him three more plagues from the first three, so that the Sitra Achra would be canceled altogether. As long as the Sitra Achra had not been canceled altogether, it was impossible for Israel to emerge from Egypt. This is why the Creator said to Moses, “Come to Pharaoh … these signs of Mine,” meaning to bring upon him three more plagues from the first three. By the word Eleh [these], He implied that the Aleph [first letter in Eleh] indicates Keter, which is a wondrous and covered trusted one. The Lamed [middle letter in Eleh] implies Hochma, which is a tower floating in the air, and the Hey [final letter in Eleh] implies Bina, which is the upper Hey. Moses understood that the eighth plague would come upon Pharaoh from Bina, as mentioned above, in whom there are eight Havayot [pl. of HaVaYaH], which amount to 208 [in Gematria], as the number of Arbe [locust]. By this word He afflicts Egypt and heals Israel, implying to them the blessing Arbe [I will increase] your descendants, and to Egypt, it became the plague of Arbe [locust].

Darkness

301. Exodus 10: 21-23

Then the Lord said to Moses, “Stretch out your hand toward heaven, that there may be darkness over the land of Egypt, a darkness to be felt.” So Moses stretched out his hand toward heaven, and there was pitch darkness in all the land of Egypt three days. They did not see one another, nor did anyone rise from his place for three days, but all the people of Israel had light where they lived.

The Plague of the Firstborn

306. Exodus 11: 4-6

So Moses said, “Thus says the Lord: ‘About midnight I will go out in the midst of Egypt, and every firstborn in the land of Egypt shall die, from the firstborn of Pharaoh who sits on his throne, even to the firstborn of the slave girl who is behind the handmill, and all the firstborn of the cattle. There shall be a great cry throughout all the land of Egypt, such as there has never been, nor ever will be again.

308. Baal HaSulam. Shamati, Article No. 179, “Three Lines”

The meaning of the exile in Egypt, that Israel, too, extended GAR de Hochma. And this is their exile, when a discernment of darkness was extended.

The exodus from Egypt was through the plague of the firstborn. The firstborn means GAR de Hochma, that the Lord struck the firstborn of Egypt. This is the meaning of the Passover blood, and the circumcision blood, and this is what is written in The Zohar (Emor 43): “When the Creator was slaying the firstborn of Egypt, at that time, Israel went into the covenant of the holy sign, they were circumcised and bonded in the assembly of Israel.”

309. Baal HaSulam. Shamati, Article No. 171, “In The Zohar, Emor – 1”

The “plague of the firstborn,” the “Passover blood,” and the “circumcision blood” are all one discernment. It is a known secret that the God of Egypt was a lamb. This means that the Passover offering was aimed at their God.

The Klipa [shell/peel] of Egypt was that they wanted to extend from the end of correction, like the sin of the tree of knowledge, that they wanted to extend the light of GAR from above downward. And through the Passover slaughter, they slaughtered the GAR de Hochma, by which there was the plague of the firstborn. The firstborn is considered GAR, and they canceled the GAR. This occurred using the Masach de Hirik, which is considered raising the lock, which causes the cancellation of the GAR.