Question: In what way is the giving of the Torah different from the receiving of the Torah with regard to the holiday of Shavuot (Pentecost)?
Answer: The Torah was given from Above, and the question is whether we receive it below. Therefore the holiday of Shavuot is called the “holiday of the giving of the Torah,” meaning that if you went through the early stages of the preparation, then you are given the opportunity and you are given the Torah which you should receive under certain conditions.
According to the way it’s described, we see that it isn’t enough just to reach Mt. Sinai; we also have to discover that it’s the mountain of hatred. This means that we return from the “right line” to the “left line.” Why do we need it after the escape from Egypt when I have already detached myself from the ego? But the Torah isn’t given just like that, I have to evoke the “Egypt” in me again, my evil inclination, while standing before this mountain and connect it with the Creator, with the Light that can correct me.
Then, by standing against the Light, I see the conditions that are revealed in my ego, I see what relations I have to establish between them, so that “the darkness will shine like Light,” so that the ego will resemble the Light by fully dressing in bestowal.
In order to do that a person undoubtedly needs many external forces of bestowal because I don’t have these forces and never will have them. So where can I find them? I am ready to connect with all the friends under conditions of mutual guarantee, and this enables me to connect with the general power of bestowal, meaning the upper Light, with the Creator. Thus the main condition is revealed: If we receive it, we will advance towards the Light, towards life, and if not, “here will be your burial place.” This is the condition of mutual guarantee; I annul myself only in order to connect.
If I accept this means, meaning mutual guarantee, the goal of creation, which is mutual correction of all the vessels of bestowal until adhesion into one whole according to the principle of “Israel, the Torah, and the Creator are One,” then I accept the method, the instruction, called the “Torah.” Then I enter the desert and start correcting myself. Each time new parts of Egypt, of the “left line,” are revealed to me; each time I find sins, mistakes, and evil inside me and correct them by rising to the level of Bina.
When I rise to this level after “forty years in the desert,” I will be worthy of working with the desire to receive in receiving in order to bestow. This is already the work in the Land of Israel, meaning in the desire that is aimed directly at the Creator (Yashar El). By fulfilling these corrections, I build the Temple, a special vessel into which I draw the Reforming Light and the Light of fulfillment. Thus I reach my Gmar Tikkun (the end of correction).
Then new vessels, which do not belong to Israel, are immediately evoked. Where do they come from? The point is that I didn’t take into account all the vessels because I selected and corrected only part of them in order to include Malchut in Bina, and not more than that. Now when the desires of Malchut itself are evoked, I see that my Temple is in the Land of Israel, meaning in Malchut that has joined Bina. But this isn’t enough. We have to reach the state in which the Land of Israel will spread all over the world, to bring Malchut back from the level of Bina to its place.
Thus the third Temple will be built from the desires of the whole world that will go through complete correction. Therefore it’s clear that all our history was only a preparation for the final correction, which we are fulfilling today.
From the 3rd part of the Daily Kabbalah Lesson 5/25/12, Writings of Rabash