Entries in the 'Holidays' Category

Tu B’Av An Unpretentious Holiday

laitman_293.2Question: Tu B’Av is the holiday of love. What can you say about love?

Answer: There are many references to love in the wisdom of Kabbalah and in fact there is nothing else. All our development is the way to absolute love. You should not simply “love thy friend as thyself,” but it is through the love of others that you should love everything and most importantly the Creator. You should fill all of creation with your love, all the worlds.

Tu B’Av is the greatest holiday, the end of the development of all of humanity.

Question: So why is this holiday so concealed?

Answer: We have not attained it yet. It has no root in the past, in our history. We have already been through all the holidays. We have somehow done the work in them and eventually only this holiday was left, Tu B’Av, the day of love.

Question: It’s interesting that the holiday of love is actually a week after the Ninth of Av, which is the most tragic day of the year. Why?

Answer: Yes, it is six days later because we have to undergo the greatest sufferings and only then in their oppositeness can we attain absolute pleasure, a filling, love. This means that after the concealment of the Creator on the Ninth of Av comes the full revelation of the Creator in us, which is the day of Tu B’Av.

Question: King Solomon said that on Tu B’Av the young women of Jerusalem went out dressed in white and danced, and then the groom arrived. Who are these young women? Who are they looking for? Who is the groom who appears before them?

Answer: The analogy is that the groom represents the Creator; the young women are the created beings, people’s desires, and when they come out of Jerusalem, beyond its border to the orchards and vineyards that surround Jerusalem, dressed in white dresses, it symbolizes the purification of the ego; the egoistic desires that have become altruistic are ready in this state to receive the Creator into them. This is the reason that the Creator is ready to meet them. It isn’t about any other kind of love. Everything is written and everything is done only in order to attain this summit Tu B’Av, but this holiday is indeed inconspicuous.

Question: What is love from a Kabbalistic perspective?

Answer: Love is the total adhesion of the whole creation and all its parts to each other and to the Creator in its desire to fill, to enjoy, and to help each other.
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From KabTV’s “News with Michael Laitman” 8/3/17

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9 B’Av: The Ruin Of Spiritual Unity

laitman_293The 9th of Av is the day when the First and Second Temple were ruined. “The Temple” represents a spiritual state of Israel being united and protected “as one man in one heart.” The ruin of the Temple was due to the ruin of the spiritual unity within Israel, which continues to this day.

Tisha B'Av: The Day The First & Second Temple were Ruined

The 9th of Av is the day when the First and Second Temple were ruined. "The Temple" represents a spiritual state of Israel being united and protected "as one man in one heart". The ruin of the Temple was due to the ruin of the spiritual unity within Israel, which continues to this day. #TishaBav #israel

Posted by Michael Laitman on Monday, 31 July 2017

 

 

 

Spiritual Meaning Of 9 B’Av

laitman_288_2The growing Temple Mount crisis right before the 9th of Av is more than simply symbolic. Since the time of Babylon, evil forces have always unfolded around this special date. From the sin of the spies, through the ruin of the First and Second Temple, to the exile of Babylon, to the expulsions of the people of Israel from the land of Israel, and then from Spain, Germany and England.

Israel commits the biggest sins on the 9th of Av, and we are also punished for them on that day. This is because we are incapable of activating the positive force to which we hold the key. And we see the results all around us in the news, every hour of every day, leading right up to Tisha B’Av. We are the people of Israel, and for now, the ball is still in our court. We have to choose to unite and thereby activate the positive force, before it is too late.

Tisha B'Av and The Temple Mount Crisis

The growing Temple Mount crisis right before the 9th of Av is more than simply symbolic. Since the time of Babylon, evil forces have always unfolded around this special date. From the sin of the spies, through the ruin of the First and Second Temple, to the exile of Babylon, to the expulsions of the people of Israel from the land of Israel, and then from Spain, Germany and England. Israel commits the biggest sins on the 9th of Av, and we are also punished for them on that day. This is because we are incapable of activating the positive force to which we hold the key. And we see the results all around us in the news, every hour of every day, leading right up to Tisha B'Av. We are the people of Israel, and for now, the ball is still in our court. We have to choose to unite and thereby activate the positive force, before it is too late.#TempleMount #TishaBav

Posted by Michael Laitman on Friday, 28 July 2017

 

“Between the Straits”

Laitman_006We have entered a special period called “Between the Straits,” from the 17th of Tammuz when the first Tablets were broken, till the 9th of Av when the Temple was destroyed. Looking back at history, we can understand many things about this time. We can see how difficult it is to accept the method of unification and to implement it. This is to what the days “Between the Straits” testify.

We received the Torah, the method of correction, symbolized by Moses who rose to the mountain for forty days and brought the method of unification from the degree of Bina (Bestowal), but the people were unable to accept it. Even though everything has been prepared and given from above, we are unable to receive it.

And in reality, this is not our fault. It is simply because our desires still have not sufficiently integrated with good and evil to enable us to correct one through the other. The integration occurs precisely by way of the breakage. Only an explosion can help to break the boundaries between two opposites that reject one another and force them to integrate.

This integration must be completely chaotic and disorderly, under the pressure of an explosive force because there cannot be any order in the integration of good and evil. Order can be established only after they have been integrated. Within that integration, with the help of the upper Light, everything can be discerned and sorted out, and then the proper connection and construction can be attained.

There is a complex process allowing opposite things to unite in harmony and mutual complement. This is precisely what happens in the process of the reception of the Torah.

It is impossible to do this faster with the egoistic desire that just came out of Egypt and has only a weak inclination to be corrected. It understands that it needs to be corrected, but does not realize the extent to which it is opposite to the corrected state because there is no mutual integration yet.

As long as we are under the power of Pharaoh, egoism, we do not feel that we are its slaves. Our exodus happens by virtue of an external force that pulls us out of there, showing us that this is worthwhile. However, the desires are not corrected by it.

We see this happening to us: Every day we decide to finally come out of our egoism and start thinking about the group so that our concern won’t be for ourselves on a personal level, but so it will be for everyone. However, we do not succeed.

We make greater and greater efforts, but small breakages keep taking place. This is happening to us as we are a consequence of many destructions and corrections that have already taken place in our root.

The Torah tells us about the preparation for correction. The entire path lasting six thousand years that humanity transverses was just preparation. Correction is attained only at the very end, on the day of absolute Light. All of these states have also been realized in matter: the destruction of the First and Second Temples and the horrible wars within the nation of Israel. All of this was the material incarnation of the spiritual degrees.

After the complete integration, which was achieved at the cost of many wars, shards of the broken will to enjoy and will to bestow become completely integrated with one another and fall even lower, to the very bottom. After four exiles and three redemptions, each of which was necessary, we are reaching the end of the last exile and the beginning of the final redemption.

Looking at this process, it is obvious that the Torah cannot be received all at once. And this is indicated by the day of the 17th of Tammuz, the breaking of the first Tablets. Only after the breaking and mutual integration of spiritual desires with material ones has occurred is it possible to ascend to acquire a different form.

The first Torah was “incorrect.” It was necessary only in order for the Tablets to be broken and to reach correction. The second Torah was corrected, able to fix the integration of bestowing desires with the receiving ones, which is what happens with the help of the second Tablets. This is a unique process, testifying to how opposite our qualities are to the qualities of the upper force.

We should have a balanced attitude to these days, seeing them not just as days of mourning and breakage, but as something inevitable that we have to go through. The whole world will have to go through this destruction in one form or another. However, if we know why we are doing this and for what purpose, we will be able to go through everything by the path of Achishena (hastening), as humans.
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From the 1st part of the Daily Kabbalah Lesson 7/11/17, Lesson on the topic of “The Period of “Between the Straits”

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2,000 Years Before The Creation Of The World

The further away we drew from the Torah throughout our history, the closer it got to us.

How Did the Torah Become a Book?

“And when He desired and thought of creating the world and it was revealed in a desire before Him, He would look at the Torah and create the world.” (The Book of Zohar, “Toledot“)

Just think about it, the world did not even exist but the Torah already did. He did not look at a book when he created the world. It wasn’t the book that was given to the people of Israel at Mt. Sinai.

The Torah is a comprehensive development program, a complete guide to creation. This is the matrix we are all part of. It is impossible to overcome it or to run from it. But once, at a certain moment of growing up that was predetermined by it, we will know about it. We will not simply receive information, but we will be conscious of where we are and what is happening to us.

It is the same with a small child who after the first “unconscious” years begins to understand that he is living in a vast world and this world requires his participation. In the evolution of man, there comes a time when the matrix awakens him from his infantile oblivion. He says goodbye to his crib and the nursery, opens the door, and leaves his home.

At that moment, everything changes: the world acquires volume, sound, colors, and meaning. It turns out that life is a path that has an eternal goal, and we can advance toward consciously, through our free choice, together. Then it isn’t only the matrix that impacts us, but we too impact the matrix.

Thus, we become acquainted with the general plan and with the force that operates us. A couple of thousand years ago humanity reached this level. People who called themselves Kabbalists discovered the only system of reality and began to study its laws, to connect to it, and to describe it.

Thus, they attained the Torah, wrote books that reflected its attributes and laws and most importantly—the direction it shows us. They saw the general picture and understood the general process, just as we understand the general phases of the development of a baby.

“Before the world was created, the Torah had preceded the world by two-thousand years.” (The Book of Zohar, “Truma“)

At the peak of the attainment of the plan, a whole nation lived by being conscious of its laws in a reality that was much broader than ours. But one day everything disappeared. It fell from its height, and with it the hopes for the whole world collapsed. Then the Torah became merely a book, which tells us how we should live on Earth, a special holy book. But we have already forgotten the structure of creation, the method of ascending above ourselves, the tool for attaining unity in the world.

The door was closed and we returned to the nursery where we have been living until this very day.

The Disruption of High Frequencies

There are 54 Parashot (sections) in the Torah, 613 commandments, 79,976 words, 304,805 letters. It is read in synagogues during the year according to the weekly Parasha. It includes the history of the Jewish nation, of its leaders, starting from the forefathers until Moses, the Tower of Babel, the land that the Creator had shown Abraham, the wandering in the desert, the slavery in Egypt, Mt. Sinai that shook in flames and smoke…

If we read the Torah this way, if we understand it this way, the main part is missing and it is a wrapping without a filling. Read this way, it is detached from the roots, projected in print on our ordinary consciousness, and is fixed under the title “Holy Scriptures.”

This is how it is transmitted through the egoistic perception of the world and ceases to be the plan of our development. It is not moving; it isn’t attractive; it doesn’t develop us; it doesn’t reveal new worlds, and does not give us the power to reveal them, but actually calms us and puts us to sleep. For some, it may be a tradition; for others, it is a collection of absolute laws of our corporeal existence. In the past it united the nation, but now it divides it, breaks us apart, and puts people on two sides of the fence.

No, this isn’t the Torah, it isn’t the force that changes a person that pulls us out of our primitive ego that is limited to our corporeal life. In the past it called us upward, and now it has become a means of pressure on people, compelling, demanding, and limiting them. People study it by heart, verify it by different historical findings, and undermine its ideological basis. Religions grow around it, mysticism and cynics gather around it, philosophers quote it, and scientists study it trying to decipher its code.

It has turned into the best seller of all times and of all nations long ago. Those whom the Torah calls “homeowners” wave it because they don’t want to step over the threshold and leave their “home” for something greater.

“Small, limited people come along indifferently filling us with different drugs and mainly keep the drug of life out of our sight…in order to suffocate the Creator’s voice calling us from the depths of the soul and filling all the worlds: demand Me and live.” (Rav Kook).

When the great holiday of the giving of the Torah arrives, we once again reject it, which leaves us with the book again. Even if it is special, even if it is holy, it is a book and not the great tissue of the creation into which we are woven, whether we like it or not, a book, not a huge world, and not a majestic system that surrounds us because for us it was created.

We reject it. Why? Because it lives in bestowal and teaches us the same thing.

Poison at the Tip of the Blade

“The major principle of attaining the Torah is unity, as one man in one heart.” (“Maor Va’Shemesh“)

At Mt. Sinai we were given a common approach to the general system and we were allowed to consciously come in contact with it, to study it, to explore it, and to be incorporated in it in our mind and feelings. The access code is love of others, the software interface is a relationship with others that is based on bestowal. The Torah is meant to reveal the conglomerate of the forces that operate on us, impact us, and enable us to be mutually and effectively connected with them. Thus, we use the Torah—we leave the nursery, grow up, and mature.

The transformation does not take place in our fantasies, not in the next world, but here and now, in ascending above the ego, and this is the reason that it is so easy for a person to check himself and whether he receives the Torah as a pain killer or as an excuse. The criterion is simple: we use the Torah just as we treat each other, either as a medicine or a poison.

Judging by the current situation, we find ourselves at an impasse, divided, crushed, quarreling, and accepting all that as inevitable. It isn’t the positive force of the Torah that accompanies us on the way to our goal, but the negativity of our own essence, which we are used to, but which is just as destructive,

In the meantime, the world is growing in its diapers and reaches situations in which it will not be able to manage without a wise teacher. It is only in theory that a person is able to soberly assess the situation and come to the right conclusion. In practice, our desires are much stronger than us, and even on the verge of an abyss, we will continue to carry on with our childish acts. This is our nature.

The sages use the clear and bitter metaphor of seeing the angel of death with a drop of poison at the tip of the blade of his sword and the “obedient” man opens up his mouth and swallows it. It is because we cannot do things otherwise. Even our wise nation has fallen into this trap of the ego, and it seems that once again it is ready to head toward the “slaughter” judging by the conflicts in Israel and among the Jews abroad. For them, Israel is becoming a useless liability from which they will be happy to cut themselves off once and for all.

This outcome is inevitable unless we accept the Torah, unless we become responsible for each other despite the mountain of doubts and hatred that is looming over us. This is where our free choice is, since the Torah, unlike the angel of death, works only if we want it, if we need it, not only in words, but in deeds, if we regard it as a medicine for our divisiveness, as the wisdom of bestowal and of the right mutual cooperation with the general system.

Hurry Up to Love

We are all different and we see the world differently. This is quite normal. The Torah doesn’t require anyone to give up his principles and beliefs. It does not need artificial socialist compromises. It raises us to the level in which only the hearts and the connection between them remain. Then everything merges together.

“Hurry to love, for the hour has come.” (Rabbi Elazar Azikri)

No one is right or to blame. We all find ourselves before our mountain of hatred, at some point, facing the need to make a common decision. Its essence is the birth of man, the birth of a new society, of a new attitude to life and to each other. When we yearn for that, the system will help us, guide us, and answer our questions. But if we don’t, it will make us face the facts that are presented to us at the tip of the blade of a sword.

Therefore, if the question is whether to receive the Torah or not, we will receive it. The next question is whether we hasten love.
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The Giving Of The Torah or The Right To Be Human

226Question: What does it mean to live in a matrix called the Torah?

Answer: The Torah is a system for the realization of the thought of creation to delight the creature. The thought itself was already included in the initial intention. From this thought, the next step is to create a system in which various possible subsystems will evolve, that is, worlds, Partzufim, Sefirot, and then the soul divided into 600,000 souls.

This entire process flows in such a way that, from the opposition of light and vessel, the system produces the possibility to bring into existence a unique ability called self-awareness. Suddenly there appears a “somebody,” different from the Creator, opposite to Him, standing in opposition to Him and able to become His partner. This somebody reveals the upper force, the system, and adds to the whole of creation a unique element: personal involvement, that is, the freewill of this creature called Adam or man.

This entire system, the Torah, the process and all its laws, are all created only in order for such a creature to appear, who, from its own perspective, from concealment and separation, can begin the journey to freely participate in creation. We do not yet feel this unique and inherent element, free choice. Later, we will discover that it is through it that we build ourselves against the Creator and, on the other hand, we become like Him.

Here a special drama is played out between the union and opposition of the Creator and the created being, as if between a man and a woman.

Question: At what stage does this matrix, this system, allow the person to begin practical participation in its work?

Answer: With each one this happens differently, according to general and specific conditions. This depends on the function of a specific soul in the general system, on the root it came came, on the form of its existence, its connection with other parts, and their mutual interdependence.

For example, initially lighter souls have to engage in the process of correction, so that later coarser souls, such as our contemporaries, will be able to correct themselves. But they all have freewill, so when someone does not complete their correction, a delay occurs. The delay can either impact everyone or someone specific is affected in a particular way. The system is very dynamic and within it all are interconnected.

Even now we exist within the system. But, when does a person begin to participate consciously? The moment he begins to consciously work in a group.

Question: Is there a particular time that is more favorable for engaging a person to connect to the system?

Answer: There are continuous changes within the system and there are periods of time when there is more Light within it, adding a greater impact, more power, pouring energy into the entire system and especially into the souls. For the souls, this Light doesn’t come as inner Light, but rather as Surrounding Light. Because they can only be affected by the system to the degree of their similarity to it.

That is why there are times that are more or less auspicious, when the system is more or less activated. Obviously, this doesn’t happen according to this world’s calendar, but in relation to the inner workings of the system.

Holidays correspond to a particular activation from above that happens according to the system’s laws of development. There is a beginning to the process, its end, and a sequence of intermediary stages, which the collective soul must experience with respect to the three lines, right, left and middle, according to the unraveling chain of informational genes (Reshimot) and the relationships between the broken and the already corrected desires.

Within the system, there are many parameters from which it is possible to organize a system of a multitude of formulas in the form of a matrix and to solve it, conducting an analysis and synthesis of all that is occurring. This system periodically changes its activity with respect to us, and these special events, when Light intensifies or decreases, we call special days: celebrations or mourning.

The most important holiday, the most meaningful event, is the Giving of the Torah. During this time, a Light comes from above that we are able to sense and with its help, we can begin to correct ourselves and bring ourselves to similarity of form with the system. In other words, this is not an event that appears and disappears, but an opportunity to connect with the system, enter it, and begin to work together with it as partners.

That is why this holiday is so important to us. There is nothing more important than receiving the Torah, because from this exact moment, we have the right to call ourselves human, Adam, when we are in possession of the means by which we can resemble the Creator.
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From the 1st part of the Daily Kabbalah Lesson 5/24/17, Shamati

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Shavuot: What Is The Oath of the Nation of Israel?

arava-convention_931-01.jpgQuestion from Facebook: I don’t understand a lot of what you say and write, but for some reason, I cannot tear myself away. Would you please explain what the oath is that the nation of Israel gave to the Creator as they stood at Mt Sinai, “We will do and we will hear.” Is this an oath of slaves?

Answer: Actually, it is an oath of slaves. We agree to enslave ourselves to a new principle of existence. We agree to do only that which is beneficial for the society which we, previous slaves of the Pharaoh, are now going to create and become slaves of the Creator. To be slaves of the Pharaoh means to work with an egoistic focus, egoistic desire. To become slaves of the Creator means to work with altruistic desire. Only one of these two can operate within the person. He can either become a conscious slave of the Pharaoh or a slave of the Creator.

Under no circumstances should we think that a slave is something negative. Even now, we are slaves. We are slaves all the time; we just don’t see who is our master. Our master is egoism. It spins us around, and we unconsciously carry out all its orders. It lives in us, constantly forcing us to worry, to think, to do something, and giving us unnecessary goals. And we, by doing all this, burn our lives and achieving nothing.

In reality, to be a slave means to be aware that you exist in nature, that you are controlled by desires and thoughts. You need to understand how these desires and thoughts can be corrected, how to change your master from the Pharaoh to the Creator, and in doing so, you achieve complete freedom, even though you are the slave of the Creator.

This is very interesting and, at the same time, an incomprehensible connection between slavery and freedom. In being a slave of the Creator, you gain freedom because you become a slave of the quality of bestowal and love. You rise above egoism, which no longer limits you in any way, and in this manner, you become free.

Shavuot, the holiday of the giving of the Torah, speaks to the fact that from this moment on, a person becomes free. He begins to acquire his freedom, reclaiming all that was in him under the rule of the Pharaoh and gradually correcting himself, pulling out all his egoistic desires, thoughts, and qualities, and changing them to their opposite, to altruistic.

Standing at Mt. Sinai means that we commit, we want, we are ready for anything, in order to receive the upper Light called Torah—the Light that Reforms reforms us to resemble the Creator. We want to receive it and we are ready for it. This is symbolized by standing at Mt Sinai.

Tremendous hatred and large contradictions are revealed along the way, and thanks to this revelation of all of our negative qualities and characteristics, we are ready to go toward any correction if only to rid ourselves of the ego.

This is the exact moment from which the nation of Israel is born, the moment we take the oath to be slaves of the Creator and we ask Him for this.
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From KabTV’s “News with Michael Laitman” 5/22/17

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Preparation For “Giving The Torah”

Dr. Michael LaitmanTorah, Devarim, 16:09 – 16:10: You shall count seven weeks for yourself; from [the time] the sickle is first put to the standing crop, you shall begin to count seven weeks. And you shall perform the Festival of Weeks…

After Passover, we start preparing for the summer and harvest time. This is the time when one cannot make big corrections.

In the corporeal world, this is symbolized by the prohibition of haircuts and other behavioral laws. These laws say that at this time, a person cannot engage in serious corrections because there is not enough Light and strength for it.

This period is called the time of the small state, Katnut, and therefore, there are no holidays during this period. It is forbidden to celebrate weddings, buy new things, and so on. This means that we are not armed with greater forces against our own egoism because all this time, we are preparing ourselves to receive the upper Light on Shavuot.

Within 49 days, there is a gradual accumulation of the right desire, which is corrected in very tense states, and then it breaks through, reveals itself, and the upper Light, which is called “Giving the Torah,” reveals itself within it.
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From KabTV’s “Secrets of the Eternal Book” 8/10/16

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Shavuot

laitman_740_03Shavuot is the holiday of the giving of the Torah. But what is the Torah? What, in fact, were we given at Mt. Sinai?

The Torah is not a chronicle of the events of the past; on the contrary, it describes the moment when our future is being decided. The Torah is the instruction on how to become mutual guarantors for each other. By accepting it, we lived together on our land. By rejecting it, we were dispersed among the nations.

Shavuot, like all Jewish holidays, carries a call to action. It is full of light and whiteness, but it is not easy. In fact, we are slowly but surely being pressed against the mountain. The mountain of our own hatred.

And if we suddenly realize how our egoism is tearing us to pieces, if trying to unite into something complete, we face an insurmountable internal schism, that’s when we need help, we need the Torah.

“And Israel camped against the mountain.” Not some refugees from ancient Egypt who camped in the desert. Everyone, no matter where they live, what people they belong to, whatever faith they confess, stand at the foot. There is one nationality: a man. And the heart is one for all.
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laitman_276_01Shavuot is the holiday of the giving and receiving of the Torah. This is a very important day because the Torah is everything! The Torah is a system in which we exist, a “matrix,” from which we can’t exit. It is written in The Book of Zohar that the Torah was created even before the creation of the world. The Creator was looking into the Torah when He was creating the world.

We need to understand what this means. The Torah is a program, a scheme of the whole of reality, an engine, thanks to which this reality exists and unfolds from the beginning to the end.

In other words, the Torah is not a book that we can pull from the shelf, read, and understand, but a matrix, a world one can enter and reveal the system of the whole of reality. In this way, it is possible to understand how it lives and develops, how it controls us, and how we depend on it.

It also has a special element that is called a person’s freedom of will, thanks to which we can influence our destiny if we want to receive the Torah. However, on the part of the system, the giving of the Torah always occurs.

That is, the system is built in such a way that it realizes without asking for our agreement. But at the same time, we can become included in it, and in proportion to our conformity with the system, we begin to study it, understand and interact with it to give and receive according to its laws. Then, through our participation, we are even able to accelerate the development of the whole of reality by adding positive forces that act in the system of the Torah.

The giving of the Torah means that the system is ready for us to know it. And the receiving of the Torah is our gradual entrance into the system through 125 degrees and its completion by our positive actions. Thanks to this, we are able to be called “a man” and considered as fulfilling the Torah.

The laws of the system that we accept are called commandments. To the extent that we correct ourselves, we become more and more included in the system.

Initially our desire to enjoy is created as opposite to the system, so we cannot positively influence it. But once we gradually correct our 613 desires to bestowal for the sake of bestowal, and later even to reception for the sake of bestowal, we become the sons of the Torah.

All this huge system is hidden from us so far, but we are getting closer to it. We received the permission, agreement, and invitation to get closer and even to become included and take part in the work of the system. Although, we have not yet started the real work, day after day, we make steps that bring us closer to it. This is a big deal and a huge privilege.

Therefore, the holiday of the Giving of the Torah is so important to us; after all, we celebrate that we are given the opportunity to approach the system of true reality and to participate in the work of the force called the Creator, the general system of upper worlds. Let’s hope for success!
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From the 1st part of the Daily Kabbalah Lesson 5/24/17, Shamati #66 “The Giving of the Torah”  

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Happy Shavuot!