What does let it not be unimportant in your eyes mean? It means that it is very difficult to reach a state in which a person considers himself lower than others. He thinks that he deserves more than the rest and needs special conditions because only then will he be able to work.

He thinks that the Creator must relate to him differently; otherwise, he will not be able to move from his place. When he looks at other people, he thinks that perhaps they can work without these demands, but he cannot.

Every time he puts forward preliminary conditions, whether he admits it to himself or not. But if he has the demand that only then will he be able to perform some work, this means that he has “pride,” and until he throws this demand out of his heart, he will not be able to advance.

“Pride” is a state that a person usually does not want to admit, and cannot clearly define. It seems to him that everything is fine with him, that he is like everyone else.

But if his work is contingent upon preconditions, without which he cannot give his whole heart, literally his soul, and be devoted to advancing toward the goal, if he sets conditions that the Creator supposedly must first fulfill, then he can wait a long time, and until he annuls all these conditions, he will not be able to advance.

Nevertheless, a person rarely admits this to himself. It is a special inner state when, without realizing it, he sits and waits for something, and only afterward plans to start working. In such a state, he is not at all in connection with the Creator. This state is called “pride,” and then the Creator likewise puts on a mask of pride, and does not want to be in connection with a person who sets conditions.

It is not for nothing that it is written that one must relate to the work “like an ox to the burden and a donkey to the load,” without preconditions, and regardless of the state in which the Creator has placed the person. As soon as he, after having determined his state, agrees to accept the work without thinking, and without making additional calculations, this means that he has removed his pride. Even if he is in the worst possible state, the Creator is in it, is connected with him, and helps him.

One can remove pride, and pull oneself out of the state in which one sets preliminary conditions for advancement only by coming to know the greatness of the Creator.

When a person wishes to feel His greatness and remove his pride—as must happen since there is no other force that would compel him to do this—then he says to the Creator: “Reveal Yourself to me, and I will be able to get rid of my pride, and will not set conditions in the work.” If he truly asks, then the Creator will help, and will reveal Himself to him.
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From Daily Kabbalah Lesson on 7/15/26, Rabash, Article 24, 1989 “What Is “Do Not Slight the Blessing of a Layperson” in the Work?”

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What are law and justice? Essentially both of these stem from judgment. In order to exist in a state of eternity and be worthy of one’s purpose, the desire to receive must undergo corrections. These corrections are restrictions and transformations, and this is precisely what constitute law and justice.

In fact, when we think that we are working against ourselves, that is, against our desire to receive, it turns out to be the opposite. We say that a person must attain the names of the Creator, know that He is good and does good, that He is just and merciful, and so on.

These words are not precise and do not convey the true sensations. When a person truly attains the holy names of the Creator, these words are perceived by him in an entirely different way, because attainment takes place according to the law of equivalence of form, the equivalence of properties.

Therefore, the attainment of the holy names is taking upon oneself the corrections called the holy names of the Creator. When a person attains what the Creator’s attribute of mercy is, to that same extent he himself becomes merciful. In order to attain what “merciful” means, he must become merciful.

Everything is attained according to the equivalence of qualities. That is, the attainment of a certain name of the Creator means that a person has become the bearer of that name. This is called, “And the name of the Creator shall be upon you,” and then, as it is said, “the Klipot shall fear you.” Thus, a person who attains the Creator’s attributes acquires those very attributes.

The Torah tells us about the attainment of the holy names: “Taste and see that the Creator is good.” “Taste and see” means that the Torah makes a person good, and ultimately, like the Creator. For the Creator is the general light clothed in all 613 corrections that a person performs upon his 613 desires.

These actions, taken together, are called the 613 Mitzvot, and in each of them there is a particular light corresponding to a specific correction. When a person completes all the corrections, the general light that clothes within him (NRNHY) is called the Creator. Baal HaSulam writes about this.

What must be done for this? Zeir Anpin is called justice and Malchut is called law. Thus, Malchut, which is law, must become like justice. For this, it must adopt, through faith above reason, the properties possessed by Zeir Anpin, that is, adopt the properties of the upper degree.

Above one’s degree means above one’s own reason, because reason determines the essence of the degree. Therefore, justice must correspond to law.

What does “justice as law” mean? The properties that exist in Zeir Anpin must become the law, that is, the properties of Malchut. Ultimately, the unity of law and justice—Zeir Anpin and Malchut—reveals all the Creator’s attributes to the created being.
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From the Daily Kabbalah Lesson 7/14/26, Rabash, “What It Means that ‘Law and Ordinance’ Is the Name of the Creator in the Work”

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Question: How does the revelation of the Creator’s face as good in His governance take place? After all, everything that is attained is attained through faith above reason, as if we do not wish to reveal Him directly.

Answer: If a person directs himself toward the fact that he absolutely wants to reveal the Creator’s attitude toward him, and not only toward him, then, according to the intensity of his yearning and desire, he evokes the Creator’s response.

Thus, he turns to the Creator with a question in order to know the Creator’s attitude toward him, and he receives an answer.
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From the Daily Kabbalah Lesson 12/2/25, Baal HaSulam “Introduction to The Study of the Ten Sefirot”

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Question: I am completely disappointed, what should my next step be?

Answer: I no longer have any disappointment. I have already become disappointed, and I have already parted even with the disappointment itself. What is left for me? Nothing. Only to be in the same state as the Creator. That is, to give everything away, return everything, settle all accounts, be empty, absolutely free.

And after that, if I am fortunate enough, I can begin to think about how to engage in bestowal, how to ask the Creator for the ability to bestow freely, selflessly, with no expectation of anything in return. Why? For what purpose? There is no answer. To whom? There is no answer. Simply as it is written: “Cast your bread upon the waters.”

Question: Is this true freedom?

Answer: Yes. There is no state better than this.
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From KabTV’s “News with Dr. Michael Laitman,” 6/29/26

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In the article “A Speech for the Completion of The Zohar,” Baal HaSulam writes that the difference in qualities from the Creator is checked first and foremost according to a person’s thoughts. If a person thinks about himself, asks questions: “Do I exist or not, what will happen to me, what is the meaning of life?” and so on, from which everything begins, it means that he is immersed in himself, enclosed in his shell, as it is said, turned “facing himself.”

Then, of course, he is cut off from the Creator, since the Creator has no thoughts about Himself that are directed inward toward Himself. He has only the thought of bestowal, to do good, directed outwardly. Therefore, these thoughts, even the most general ones, such as “do I exist?”,  separate a person from the Creator.

Question: But don’t these thoughts also come from the Creator?

Answer: Naturally! All thoughts come from Him. They come in order for you to pay attention to them. A person is never punished for who he is at the given moment.

It is only in our world that if a person steals, he is sent to prison. In the Torah, it is not like that! If you steal, the very act itself is called the punishment, and now you must carry out the corrections. The act itself is the reward or the punishment.

But punishment does not mean that a person is being punished; he simply, in accordance with his actions, comes to another degree, from which he begins to advance again.
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From the Daily Kabbalah Lesson 7/5/26, Rabash, “What Does, ‘Everything that Comes to Be a Burnt Offering Is Male,’ Mean in the Work?”

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We study that there are various actions performed by the Kelim (vessels) through the screen and through discernments. If we truly clarify the essence of these actions, we see that this is, first, an awareness of what is happening to me, who is doing it to me, why, and what is wanted from me.

After we discern all these states, they are replaced by new, better states. That is, a person has no control over the actions; the Creator performs them. But the person, being the sensing element, must discern within their sensations what is actually happening to them. And as soon as one discerns a given state, it is replaced by another one. They discern another state, and once again it is replaced by a new one.

The discernment includes the following elements: what I feel, who sent it to me, and for what purpose. This is called the work of correcting the perception.

In reality, we are already in the corrected state, in the world of infinity, and all that we need is to correct the obscurity (the clouding) in our organs of perception. In fact, I do not even need to correct them. What is important is to be constantly aware that I am in darkness, and then the darkness becomes clarified.

To the extent that I understand how negative the state of darkness is, I reveal the Achoraim, the reverse side. Then the Achoraim (concealment) is replaced by the state of Panim (revelation). Thus, all actions consist only of our inner effort.

We must make an effort to find a way to unite my “I” (myself) and the Creator into one whole. As Baal HaSulam writes in a letter: “Only upon this point must I concentrate my efforts, sharpening my focus more and more.”

And if I do this, that is my action. Then all this fog becomes increasingly clear until I discover myself in my original corrected state. I will reveal that I am already in the state of the final correction.
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From the Daily Kabbalah Lesson 7/3/26, Rabash, “What Is, “There Is None as Holy as the Lord, for There Is None Besides You,” in the Work?”

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Question: What does it mean to fulfill the commandments “in practice”?

Answer: “In practice” means performing an actual spiritual action, when you lay the foundation of a Masach (Screen) over your desire. In his articles, Rabash is not speaking about commandments such as putting on Tefillin every morning, but about correcting desire.

Why do you call putting on Tefillin in the morning a “commandment in practice,” rather than the inner action of correcting your desire? Within you there are 613 desires, and these are what you must correct. It is for this purpose that you have gone through many reincarnations.

Would you like another reincarnation? Very well. And another after that? You will have that as well. But in the end, you will have to correct the 613 desires in your soul. Precisely them, this is what the Torah speaks about. At the same time, you should perform the corresponding actions in this world, that is, observe the commandments as they exist in this world. But what you truly wish is to correct yourself with respect to the spiritual world.

Comment: There seems to be a certain distinction here.

My Response: There is indeed a distinction, but it should not lead you astray. What does this distinction consist of? Am I to blame because I am not a Cohen or a Levite? True, I cannot perform the commandments that apply specifically to Kohanim or Levites in this world. But spiritually, I must fulfill them.

Am I to blame because, for example, I am not a firstborn or  a woman? A woman has commandments that I do not. Thank God, I am neither a widower nor divorced, but they, too, have commandments that apply specifically to them.

Spiritually, however, you are obligated to fulfill all of these commandments, from “A” to “Z” You must pass through every state corresponding to all 620 of your desires.

In the corporeal world, it is different. For example, today we have no Temple, and I am not a farmer. Do you know what it means, according to the Torah, to be a farmer when the Temple exists? Do you know all the laws and ordinances that apply? I am also not a servant in the Temple, nor do I offer sacrifices. I am not the High Priest, with all that this entails.

In this world we are given only signs and hints. A person may observe them or not observe them, that is not what determines the spiritual path. In spirituality, however, you are obligated to correct all 620 parts of the soul, that is, the 613 commandments together with the seven commandments of the sages.
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From Daily Kabbalah Lesson on 7/2/26, Rabash, Article 21, 1988 “What Does It Mean that the Torah Was Given Out of the Darkness in the Work? ”

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Question: Can a thought be called the Creator?

Answer: The Creator is not a thought, but a movement of the soul. There is a desire and a vector of its direction: either toward oneself or away from oneself. If we build our world above the desire, directing it outward, beyond ourselves, it is called the spiritual world.

The Torah and the wisdom of Kabbalah enable us to direct our world outside ourselves. With their help, I can reorient it, expand it, and create an entire realm in which I exist outside myself, above myself. That realm is called the upper world, and it is into that realm that I move.

As I gradually enter it completely, I begin to see that everything in which I previously existed (my body, this world, and everything else) was merely a matrix that gave me the perception in which I lived.

People, history, my family, myself, the still, vegetative, and animate levels of nature, all of these existed within my former perception of “within myself,” “for myself.”

But now, as I begin to perceive everything not inside myself, not within the bubble centered on myself, but within the bubble outside myself, I gradually give birth to the spiritual world, enter it, and live within it. I begin to feel that the previous bubble never truly existed; it was like a dream. This is why it is said in the Psalms of King David that when we enter the upper world, we see our previous state as though it had been a dream.
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From KabTV’s “Secrets of the Eternal Book” 2/12/10

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Question: What does it mean to build an internal system?

Answer: One must build both internal and external systems must be built so that one’s innermost thought is always focused on connection with the Creator.

Through every action, every thought, and every desire within me now, we are connected together through the thought, desire, or action that I am currently performing.

Is it possible to remain in this all the time? It is very difficult. It becomes possible only after the Creator truly shines His light on you. Try to remain in this all the time, that is, to provide the required sum of effort so that He will reveal Himself to you even slightly, and then you will see Him and will remain in this all the time.

How can you perform these exercises constantly and with high frequency given that the feeling fades in an instant and you have to go back to it again? It is said that you must make the internal and the external preparations for this.

The internal preparation consists of constantly thinking about this whenever you are able to think. In the external form, there should be all kinds of signs around you reminding you of the need to connect with Him. You are constantly inventing something for yourself, looking for all kinds of aids that can bring you back again to this point—the point of connection with the Creator with the help of some external sign.

Internal and external training truly gives a person the opportunity to accumulate the sum of efforts in the search for the connection with the Creator. Constantly entering into all kinds of thoughts, actions, desires, circling around one point day and night, as a yearning seeker seeks. “I want a connection with You.”

Question: Can it become a habit?

Answer: No. There is an element of habit here, but habit remains at the previous degree. Each time you will be given a point of connection with the Creator at a higher degree, and habit does not exist there.
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From the Daily Kabbalah Lesson 7/7/26, Rabash, “What Are Holiness and Purity, in the Work?”

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And they turned and went up to the mountain, and they came to the valley of Eshkol and spied it out. And they took some of the fruit of the land in their hand[s] and brought it down to us, brought us back word, and said, “The land the Lord, our God, is giving us is good.” But you did not want to go up, and you rebelled against the commandment of the Lord, your God (The Torah, Deuteronomy, 1:24-1:26).

Entering the land means changing one’s intention. Everything outside the land of Israel represents a desire with which you work for your own sake while standing outside its boundaries. Everything within the land of Israel represents a desire with which you work not for yourself, but for others.

You murmured in your tents and said, “Because the Lord hates us, He took us out of the land of Egypt, to deliver us into the hand[s] of the Amorites to exterminate us.” Where shall we go up? (The Torah, Deuteronomy), 1:27-1:28).

When we study Kabbalah, we feel that we must rise to the quality of bestowal now, come out of ourselves, shed our egoistic skin, and belong to the surrounding space, to the world.

But what must we do with ourselves in order to feel such a state?! We do not understand it! That is the problem! The children of Israel, those who wish to attain the spiritual degree, must pass through precisely this stage.

Moreover, they are ready for it, since they have reached the level of Bina, and now they must rise from it to Keter, and begin transforming their egoism into “receiving for the sake of bestowal”.

They acquired the level of “bestowal for the sake of bestowal” during the forty years of wandering in the desert, and now they must enter the state called “the land of Israel,” “receiving for the sake of bestowal,” meaning to completely change their attitude toward themselves and toward the surrounding world.

What is to be done? A problem arises. Therefore the people stand and complain. In other words, all the qualities within a person resist it because they do not know how to ascend to the degree that lies ahead.

The state of “bestowal for the sake of bestowal” is different. I do not actually bestow anything to anyone, nor do I work against my nature. I simply come out of it, and rise above my egoistic levels.

I am driven to this by the suffering I experience along the way because the greater the suffering, the fewer the desires. If I suffer from something, I move away from it, and stop dealing with it. My egoism helps me rid myself of it; it itself pushes me toward the quality of Bina: “What does it cost you to give up your desires? The less you want, the fewer problems you have.”

I completely annul myself, stop using my desire, Malchut, and rise above it in every respect. This is the quality of Bina, when practically I want nothing, and I elevate myself from Malchut to Bina.

But when I approach the land of Israel, an inversion takes place. I must perceive everything around me in a completely different way.

Now, from the quality of Bina, I must descend once again into Malchut, into my egoistic desires, and with their help take everything possible from the world in order to pass it on to others, transforming these desires into goodness for them.

I have this ability, I was born this way, and I exert my utmost effort to carry out this action. I use immense egoism, and employ all my skill in order to “break open the bank,” and give it to others.

How can I activate my egoism, my enormous desires and capabilities, in order to bestow to others, when in fact I wanted to take all of it from them? Here I am dealing with the inverse use of my evil, and I convert it into good, while I absolutely do not understand or feel either the reward, the likelihood of success, or the result of the action.

The entire “people” are the desires of a person that ascends to a new degree. Therefore it is natural that all one’s desires rebel as the person stands before entering that degree.

While in an egoistic state, they longed to reach the promised land because it seemed good to them. After all, when I work with my egoism, it is clear to me what needs to be done.

But here I pass through stages of complete detachment from my egoism, and now I must bring it back again in order to work for others. But for whom? For the most repulsive, most hated people (desires), that is, seemingly to my own detriment.

Yet until I attain the level of Bina, it is impossible to understand this. This is exactly what the spies teach the people.
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From KabTV’s “The Secrets of the Eternal Book”

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