One must lay low and wait for the state of “dust” to pass, lowering his head, like Rabbi Akiva on a plank during a storm in the sea. Waiting it out means making efforts while observing one’s framework, overcoming the body—this is called raising the Shechina from the dust.
Precisely by that, one pleases the Creator, since he works without taste or meaning—and therefore he is happy!

A commandment is an effort to go by faith above reason, in bestowal to the Creator, although one doesn’t want this and doesn’t feel anything, accepting it “as an ox to the burden and as a donkey to the load,” rejoicing because he thereby bestows to the Creator, and taking pride in it—therein lies the Commandment and the “Joy of the Commandment.”

The will to receive can be overcome only by going against the desire, as if one doesn’t see anything, with eyes closed, as if not needing anything, doing everything only for the Creator’s sake, despite the resistance, that is, by complete self-annulment. And constantly ask the Creator for help in this war.

The most important thing is prayer for the force to go above reason, in joy, to merit asking for this, although one’s desires refuse to be in bestowal. One nevertheless asks to feel the Creator’s greatness so he will be able to work above reason in joy, with importance, as if he is in reason.

Advancement lies in descending lower and lower into egoism, the world, and respectively, rising higher and higher into the spiritual world: from -1 to +1, from -2 to +2. As written, “One who is higher than another, his egoism is greater.” The “other” is my previous state, since ascent is the ascent of broken desires.

Ascending Mount Sinai means rising above the universal egoism, overcoming resistance to unite in the ten. This is possible only to the extent of the Creator’s greatness, as Moses asked, “Show me Your greatness.” The desire remains empty and faith above reason is filled. The reward is the Creator’s fulfillment.

Every day we face Mount Sinai, a new ego of each person from the ten. To rise above it toward unity is becoming more difficult each time, despite our experience. Our task is to reveal the Upper world in this lifetime. We grow in unity and, respectively, in egoism. But we build the connection above it.

Spiritual growth begins with a person splitting himself in two parts:
the earthly, egoistic one, reception, reason – Daat, and
the upper, altruistic one, bestowal, faith – Emuna
And he sees no discrepancy between them since he perceives these two worlds in different qualities, desires, intentions.

The goal of life, of creation, is attained in adhesion with the Creator.
It’s attained by equivalence of form, “bestowal and love,”
Between people—and then between them and the Creator.
Between people it is attained by the light of Torah by efforts to connect in the ten in mutual guarantee (Arvut).
To this degree the Creator is revealed.

Our master, Egoism, “twists us this way and that”—and we unconsciously carry out all its orders. It lives inside us, forcing us to constantly worry about everything besides the goal of creation. While we carry out its orders, we burn our lives, not attaining anything. But there is someone deliberately diverting us from the goal….

By uniting more and more, it’s as if we “climb Mount Sinai,”overcome Sinah – hatred, the ego. Ascending means connecting more and more above the disturbances that the Creator places in our way to help us unite more and create a desire—vessel, soul, for the whole light.

The system of the world is realized, moving toward the goal, without our participation (Beito). We can become included in it and, to the extent of our correspondence to it, study and influence (receive and bestow) according to its laws. That is how we can accelerate the development of reality (Ahishena), adding the positive forces of Torah.

The Torah is a system in which we exist, the program and scheme of all reality, its engine. By attaining the Torah, the laws of bestowal and love, restoring the connections of broken desires between us, we attain the Creator’s plan and Himself, as written, “Know the Creator and serve Him.”

Since the main law of the Torah, “love your neighbor as yourself,” is realized in the group (a ten, Minyan) that aspires toward complete unity, “as one heart,” mutual bestowal – love, revealing the quality of the Creator in equivalence; hence, every person can check whether he is engaged in Torah.

“Mount Sinai” (the ego—hatred between us) can be overcome only by Kabbalah—the method of reciprocally growing closer in work above egoism. Ascent means coming closer above the growing egoism. The degrees of ascent above egoism are the degrees of revealing the Creator, the quality of bestowal and love.

Realization of Torah, of “love the neighbor,” can be achieved only in a group that aspires together to change repulsion to attraction, and in its center to attain complete unity, in the quality of bestowal and connection, common to all, in which the Creator will be revealed from love for the friends.

Mechanical actions do not change a person’s nature from egoistic to love for others—the aim of the Torah. The main law of the Torah is “Love your neighbor.” Only by uniting in the group and thus evoking the Torah’s light do we change our nature to bestowal. The new desire is called a Soul—a part of the Creator, the quality of love.

What happens to our body after death?—The same as with every living organism.
Where is a person’s soul?—It’s a part of the Creator, the quality of bestowal and love. One must create it within with the help of the upper light by working on one’s egoism.
It is written: attain your world while living in this world.
From Twitter, 6/5/19

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