The Zohar with the “Sulam Commentary,” “Parshat Tzav,” paragraph 50: And further, “Fire shall be kept burning upon the altar continually….” This is the Torah; this is what is said about it. “Certainly my words are like fire” says the Creator, you certainly won’t extinguish them, for a transgression does not extinguish the Torah. But a transgression extinguishes a Mitzvah….

There is Torah and there is Mitzvah. Torah is the general Light that acts upon us and advances us. This is the general system.

Suppose that in the physical world physics and the laws in which we exist help us explore some space. That is how it is with the Light of Torah also. It keeps us in spiritual levels all the time; it makes no difference whether we are found above, below, in descent or ascent. We are found in descents and ascents all the time since we must constantly fall into the ego and transform it into altruism until we move through our entire ego and correct it through altruism.

The intentions in order to receive are left on the side and we move our desires to the other side with intentions in order to bestow. The fall into the ego and our departure from it are similar to the movement of a piston up and down, from the lowest critical point to the highest point in which we are found in contrasting states: either with an altruistic intent or completely egoistic. In order to get out of this state there is a general force called Torah, the Light that advances us.

The fall into a low state is called a sin. The ascent to the higher state is called a Mitzvah, correction. We are constantly found between sin and correction, sin – correction. So it is said, “There is no Tzadik (righteous) on earth who will do good and not sin” (Midrash Kohelet Rabbah 7), and only after he corrects the sin does he become a Tzadik. The state in which I am found in the high point after I have corrected the sin is called a Mitzvah. That is how the ignition is created in me. Just as a piston that reaches the high point when it compresses the fuel mixture and it is fired, so also the Light appears in me, which is an additional moving force through which I advance.

Thanks to that power of movement I begin to understand more, to recognize, to see, to be integrated into everything. This is exactly what helps me and forces me to descend into the next situation, into an even lower point, into greater ego. After all, if I accumulate sufficient power, then I can descend, perceive my egoistic desire, descend into absolute darkness, pass through the low point, and rise again.

A Mitzvah is a high state, additional Light that is created as a result of burning my egoistic power, transforming it into altruism. This means that to the general Light of Torah is added a Light called Mitzvah. Both the Torah and the Mitzvah exist only in the upper part. The additional Light makes it possible for me to descend into the lowest and most egoistic part. But the further I descend, the power of the Light of the Mitzvah also descends. So when I reach the lower part, I am ready to pass through it only because I have a small general Ohr Makif (Surrounding Light), which is called the Light of Torah. It reaches me from the environment, from the group, like a liquid that flows from one vessel to another vessel.

Question: Why don’t we explain this to people?

Answer: It is up to a person himself to produce all of these states within himself. Otherwise, my words will just remain a nice example for him. After a day or two, even after two minutes, he will forget everything. But in spite of it all he still must search and obligate himself to pass through these states, like a child who is intentionally given a task so that he will sweat and try, and so he grows. The ready made example doesn’t help.

Question: But is a person prepared to contend with this alone?

Answer: No, he can only do this with the help of the group. Towards where would I direct the Light that I received after I descended? It is towards the group, just like a receptacle.

For example, the torque of the crankshaft operates the piston. The rotary torque that accumulates the energy is the group. So I can always advance up and down through back and forth movements towards the group.
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From KabTV’s “Secrets of the Eternal Book” 11/27/13

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The Torah, “Leviticus,” 21:16 – 21:18: And the Lord spoke to Moses, saying, Speak to Aaron, saying: Any man among your offspring throughout their generations who has a defect, shall not come near to offer up his God’s food. For any man who has a defect should not approach: A blind man or a lame one, or one with a sunken nose or with mismatching limbs;

From a spiritual point of view, a blemish is a flaw, an internal corruption of a person, a flaw in his spiritual yearning for connection and unity.

Question: How is a person’s inner flaw determined?

Answer: It is impossible to determine it externally since it is concealed even from the person himself until he discovers it inside him by himself. This is called the concealed wisdom or the concealed knowledge. It is only to the extent that a person can reveal the defect inside him and bear it that he can fulfill it properly.

The blemish is totally unfelt and cannot be seen on the outside since no one knows what a person’s intentions are. He can perform actions that may seem absolutely stupid and even harmful, totally tasteless and egoistic, on the outside, but in fact everything is totally different because the character and the quality of the action determines the intention.

Comment: But in our world everything is opposite from the Torah, which only refers to the intentions when it speaks about a person.

Answer: These limitations do not refer to a person’s external appearance, of course. Moses, for example is described as very handsome, tall, and strongly built. Can a 120 year old person really look that way? It is only about his internal beauty and purity.

I first understood that when I studied with Rabash. He asked me to help find a match for a certain girl and I decided to introduce her to a guy who studied with us. The girl was very intelligent, really smart, and a talented painter who later gave one of her paintings as a present to Rabash. I invited the guy and the girl to lunch at my place and they spoke and then went for a walk and two hours later he came to the lesson and told me that he doesn’t like the way she looks. I passed this information to Rabash since the future of that girl was very important to him. At first he didn’t understand what happened, but when I explained it to him he wondered: “so he only looked at her externality?!” The guy couldn’t ascend above his reason, and eventually life didn’t work out for him or for the girl. He got married and had five children, but then got divorced after a while. She got married and had one child and then divorced her husband.

Rabash always said simply: “Love is a kind of animal that is built by mutual concessions.”
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From KabTV’s “Secrets of the Eternal Book” 4/28/14

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The Torah, “Leviticus,” 23:14: You shall eat bread or [flour made from] parched grain or fresh grain, until this very day, until you bring your God’s sacrifice. [This is] an eternal statute throughout your generations in all your dwelling places.

Bread represents the characteristic of Hassadim (mercy), so the correction of a person happens precisely around this states.

In our spiritual correction before the Omer (sheaf), we are involved with everything, just not with bread. Bread is human nourishment. Those who correct the Omer within them—meaning those who harvest, gather, bind, and turn it into baked products made from flour—reach the level of full bestowal.

Pastries (baked products made from flour) refer to the attainment of egoistic desires that grow from the ground, from the lowest state, where a person can grow them and turn them into the characteristic of bestowal.

As a general rule, egoistic characteristics on the level of the still are found in each one of us, so we can correct them without any problem. But here this is talking about developing the egoistic characteristics within ourselves that transform into food for the spiritual level, Adam.

With this we create our internal self-inquiry because we know how to develop the ego within us, how to manage it, how it will grow in the left and right lines, and then we correct it by comparing and matching them, advancing forward in the middle line.

Everything that is mentioned in the Torah is intended only for our connection and unification, and teaches on what level, in which conditions, which parts of our desire, are connected and complete each other reciprocally with resemblance and equivalence with the Creator. This is all that a person needs to do in this world beyond the minimal satisfaction of his basic needs.

When we finish our spiritual correction, providing ourselves with the levels of the still, vegetative, and animate through the “fruits of the land,” then this world disappears. And we remain existing in a corrected and eternal state. We try to reach this while we are still alive in this world. The wisdom of Kabbalah was given to us for that purpose.
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From KabTV’s “Secrets of the Eternal Book” 5/28/14

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The Torah, “Leviticus,” 21:1 – 21:3: And the Lord said to Moses: Speak to the Cohanim (priests), the sons of Aaron, and say to them: Let none [of you] defile himself for a dead person among his people except for his relative who is close to him, his mother, his father, his son, his daughter, his brother, and for his virgin sister who is close to him, who was not [yet] with a man for her, he shall defile himself. 

In spiritual work, a person is always found as an intermediary component between higher and lower characteristics. The higher characteristics of the priest are direct to the Creator.The lower characteristics are those that hold and support a desire that is directed toward the Creator and proceed according to a hierarchy directed downward. A person is based seemingly upon these desires, each one of them is connected to him on his level when he nullifies himself and is included in his yearning for the Creator. With this, they justify their mission.

This is to say, “…his relative who is close to him…” symbolize those desires of the priest (Cohen) that are not relevant to his direct connection to the Creator, but to lower levels.

In creation, nothing was created besides desire. So, our work is to direct it toward bestowal, toward the Creator, just as He directs His action toward us, and then we attain adhesion.

A priest (Cohen) is a characteristic that is ready to raise all of the desires that stand below according to a hierarchy and direct them toward connection with the Creator.

The Levites are the executing mechanism, shaping the desires that are found under the priest. They understand the priests and know how to carry out his instructions.

Israel are even lower desires that can be subservient to the Levites and through them to the priest (Cohen), and they constitute a connection between the higher desires and the desires called the “nations of the world,” and below the desires of the nations of the world are the desires of the animate, vegetative, and still.

All of the desires must be directed together toward general unity, and when it is attained, then within it the characteristic of full mutual bestowal is discovered. Imagine for a long time you are painstakingly gathering something, and suddenly it begins to glow from within. This means that the power of the desires attains this kind of unity when it begins to shine. This is the discovery of the Creator.

In other words, this mutual unification among the characteristics of the creatures happens when the Creator is discovered. He shines through the entire pyramid according to the law of equivalence between the desire and the Light. This is the goal of our development, whereas the goal of our existence is to attain this state and to advance toward something that, in the meantime, is still not known to us.
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From KabTV’s “Secrets of the Eternal Book” 4/28/14

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The Scroll of Esther (Megillat Esther) 1:1: And it came to pass in the days of Achashverosh, the same Achashverosh who ruled from Hodu to Cush, one hundred and twenty-seven provinces. So begins Megillat Esther, the Book of Esther. The Hebrew word “Megillah” is derived from the word “Gilui” (disclosure) and “Esther” means hidden. Esther is the queen’s name, the wife of Ahasuerus. Megillat Esther symbolizes the revelation of the concealed, implying that although something is revealed to you, you should remember that it all remains in concealment.

The Scroll of Esther (Megillat Esther) 2:5, 2:7 – 2:20: He raised his cousin Hadassah, also called Esther, for she had neither father nor mother. The girl was of beautiful form and beautiful visage, and when her father and mother died, Mordechai adopted her as his daughter. Now when the king’s order and edict became known, and many girls were gathered to Shushan, the capital under the charge of Heigai, Esther was taken to the palace under the charge of Heigai, custodian of the women.

The girl found favor in his eyes and won his kindness, so that he hurried to provide her with her cosmetics and meals.  [All the while] Esther did not divulge her race or ancestry, for Mordechai had instructed her not to tell.

Esther belonged to the Jewish people who had a connection to the upper force and if she had told the truth about her origin, it could have harmed her relationship with the king.

And the king loved Esther more than all the women and she won his favor and kindness more than all the virgins;

She obtained grace and favor in his eyes because she revealed a certain part of her spiritual potential in her relationship with the king.

Then the king made a grand feast for all his ministers and servants, “The Feast of Esther.” He lowered [taxes] for the provinces and gave presents befitting the king. And when the virgins were gathered a second time, Mordechai was sitting at the king’s gate.

Esther would [still] not divulge her ancestry or race, as Mordechai had instructed her. Indeed, Esther followed Mordechai’s instructions just as she had done while under his care.

Mordechai (Mor Dror) is the upper force, a very serious force which is totally concealed. Esther fully continued his line.

… Mordechai was sitting at the king’s gate.

This means the gate of the upper king, the upper force of nature. Sitting represents the state of lowliness, of smallness. Therefore, Mordechai waited patiently for the opportunity to pass on the attribute of the upper force to all the people on earth. The population of Babylon in those days was actually all of humanity.

The Scroll of Esther (Megillat Esther) 3-1, 3:5 – 9: After these events, King Achashverosh promoted Haman, son of Hamdata, the Agagite and advanced him; he placed his seat above all his fellow ministers.

There must be a very big desire in order to reveal the upper force, the Creator’s greatness. First it stems from the ego, then it is corrected and the revelation of the Creator is received in the corrected desire. Mordechai didn’t have that desire. He was in a state of smallness, sitting at the king’s gate, so it was necessary to include the ego in him in order to raise him to the next level. The ego that is added to Mordechai is called Haman.

When Haman saw that Mordechai would not kneel or bow before him, Haman was filled with wrath. But he thought it contemptible to kill only Mordechai, for they had informed him of Mordechai’s nationality. Haman sought to annihilate all the Jews, Mordechai’s people, throughout Achashverosh’s entire kingdom.  In the first month, which is the month of Nissan, in the twelfth year of King Achashverosh’s reign, a pur, which is a lot, was cast before Haman, for every day and every month, [and it fell] on the twelfth month, which is the month of Adar.

Haman represents the universal ego. He had to kill the desire called Mordechai, which constantly threatened the ego. He planned to annihilate and destroy all the Jews since the Jewish people are actually a conduit for the Light and the attribute of bestowal. If they began to bestow unto all the other nations they would certainly be able to correct them and turn them into altruists, and turn them into an upper nation too just like them; a nation that wouldn’t serve Haman anymore. Haman knew that he couldn’t correct himself and so he had no other choice and was obliged to act against Mordechai.

Haman said to King Achashverosh, “There is one nation, scattered and dispersed among the nations throughout the provinces of your kingdom, whose laws are unlike those of any other nation and who do not obey the laws of the King. It is not in the King’s interest to tolerate them. If it please the King, let [an edict] be issued for their destruction…”

Each of the nations that lived in the 127 provinces of the Babylonian empire had a territory of its own, but the Jews dispersed among all the nations and didn’t have their own land. However, they still attributed themselves to one particular tribe called the nation of Israel.

This is the reason that Haman said: “There is one nation, scattered and dispersed among the nations throughout the provinces of your kingdom” which means that they were not connected to each other. The ego separated them and made them feel repulsed by one another. They couldn’t be a nation since all the other nations were defined by their origin and had a whole earthly egoism, which the Jews didn’t. They differed to such an extent that they spoke Aramaic among them and not Hebrew, their mother tongue.

In the time of the First Temple, the Jews were on a spiritual level and spoke Hebrew, but when they fell to an egoistic level that was much lower than the other nations they actually lost their language, the language of bestowal and of mutual love, and began to speak Aramaic, a language that is the reverse of Hebrew. What is more, every nation felt that they belonged to one social class and every nation respected the king and bowed to his idols, while the Jews had no idols, no respect for the king, and no proper mutual social relations among them. They were the greatest egoists who didn’t get along with one another at all.

Question: If the Jewish nation was separated to such an extent, what danger did it pose for Haman?

Answer: Haman felt that the time for the awakening of the Jews to unity was approaching. It is said that Haman was a great astrologist. He saw according to the signs, which means according to his inner feeling, truly what the Jewish nation actually is. Haman is the opposite side of a Kabbalist, of the one who bestows. He realized that something was about to happen that would bring the exile of the nation of Israel to an end and that they would return to their land, which for him meant death. They had to destroy him on their way back since it was impossible to rebuild the Second Temple without killing and destroying Haman. Therefore, he had no choice but to destroy them, not out of wickedness, but according to the clear and accurate laws of nature.

The Scroll of Esther (Megillat Esther) 3:10 – 11, 3:13: The king removed his signet ring from his hand and gave it to Haman, son of Hamdata, the Agagite, persecutor of the Jews. The king said to Haman, “The money is yours to keep, and the nation is yours to do with as you please.”

Achashverosh (Ahasuerus) thought of how to raise the nation of Israel. He realized that they must be frightened and thus forced to unite and connect since their power is only in unity and in ascending to the upper level. But this was possible only with the help of Haman. The Jews had to be terrified of their ego and destroy it so that they would turn it to altruism, and only then would be able to rise. They couldn’t rise without Haman.

The Scroll of Esther (Megillat Esther) 4:1 – 2: Letters were sent with couriers to all the provinces of the king: to annihilate, murder and destroy all the Jews, young and old, children and women, on one day—the thirteenth day of the twelfth month, which is the month of Adar and to plunder their possessions. Mordechai knew all that had occurred, so Mordechai tore his clothes and put on sackcloth and ash. He went out into the city crying loudly and bitterly. He went up until the king’s gate, for it is improper to enter the king’s gate wearing sackcloth.

Mordechai  had to tell everyone what was about to happen and to awaken both the good and the evil forces in order to properly reveal the way humanity should follow. Therefore, He went out into the city crying loudly and bitterly.  He wasn’t the unnoticed old man who sat quietly at the city gate anymore. He actually began to be active.

“Crying loudly and bitterly,” refers to the revelation, the call, the connection, which he recreated between the Malchut and Keter. Until then Mordechai was in a state of smallness (Malchut in Bina), but now when he changed into a state of greatness, a state of revelation, he connected the two opposite points of the Creation, Malchut and Keter, through Bina. It says: Mordechai tore his clothes. Clothes is the state a person hides behind. By tearing his clothes, Mordechai puts an end to his previous humble state. He wants to be revealed.

The attribute of Mordechai is the attribute of Bina, complete bestowal. It has nothing to do with the ego and cannot do anything by itself. There is a need for this connection now. The ashes are the very last egoistic level. When he puts ashes on his head Mordechai raises this level above himself, which means that he places himself below all of creations, below everything. These aren’t just nice words but a real spiritual action; an action that he performed so that he would be able to convey the great force of correction to everyone through him. Thus he prepares himself for the state of disconnecting from the ego and to the ascent to the attribute of Bina, when he could convey all the upper Light called Mordechai (Mor Dror), a great Light, through him.
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From a Talk about Purim 2/19/15

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Question: In the future society built upon spiritual laws and operating as a single body, will any personal goals remain with any person or will there only be collective goals?

Answer: Everything that is relevant to our physical bodies will be arranged in the simplest way because all of the desires and goals connected to corporeal existence belong to the animate level. Clearly everyone requires nourishment, sex, and family, and you arrange for all of this, yet no more than necessary.

After all, nothing will interest you besides attaining the goal in the group, in your society. There, within the society, you will feel your life is on another level, on a human, spiritual level. So our physical life will be very simple.

Question: In the new world will there be scientists, teachers, and musicians? Let’s say that I am a violinist, will I have a personal goal?

Answer: Your goal will be to play the violin as beautifully and well as possible in order to be integrated into society and to cause connection between people. After all, if you bring benefit to the general connection and strengthen it, you will achieve your personal goal—living within everyone.

Question: Is our goal to feel ourselves connected as one person with one heart?

Answer: This is not a goal but a means. The goal is to feel the source of life and feel that I am useful to everyone when I love others as myself.

Question: The goal of a violinist is to become the best performer. What will be his goal in the corrected world?

Answer: It will also be to become the best violinist! Yet today for you the meaning of “being the best” is getting lots of money and respect. So the ego pushes you to be the best with a personal pragmatic goal.

However, in the world of tomorrow, you will yearn to become the best violinist not for the ego, but from love of others. What motivates you is not self-love at the expense of others but the desire to serve people. Everything is completely different: from the beginning of the work to its end.

This approach makes it possible for you to feel all of creation through the heart and mind of society. And then you will see the upper world. You won’t feel the animal world like you do today; a world that is perceived through the five senses since our bodies belong to the animate level. The new world will be felt through the five collective senses that are built after gathering all the desires and passions of friends.

So you will feel the world on a higher level. Instead of the usual seeing, hearing, smelling, tasting, and touching, senses that are called: Keter, Hochma, Bina, Zeir Anpin, and Malchut will be created with you.
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From KabTV’s “A New Life” 4/29/14

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Our advancement in the modern world is different from it was in the past in that there is no need to struggle for nourishment, shelter, health care, and the like. We have already arranged the necessary conditions for physical existence for ourselves. So the blows will come from the wrong connection between us, societal and national disputes.

Essentially, deficiencies will no longer be physical; it will not be a sensation of hunger or discomfort but a sensation of heaviness and emptiness in life, which people will try to suppress with drugs and alcohol. Life will turn in a completely different direction if we don’t start with the right education and information.

The problem is that a person doesn’t see a goal before him.

Question: Which goals will be in front of us in the new world?

Answer: To see them, there is a need for a new sense—a “group” sense. This sense will be discovered as a result of the connection between people. We are entering into a stage of development such that we cannot see any suitable goal before us if we don’t supply ourselves with group or social senses.

I must observe things not through my eyes, but through the eyes of the group; hear not with my ears, but with the ears of the group. It is necessary to create an image of one person consisting of a multitude of people yearning to connect together into some kind of single whole. I begin to see life, its goals and the means for attaining them, through this collective image. Everything is only through this collective sense.

Question: Will any personal goals remain for me?

Answer: Personal goals will remain only in case that they are included in the goals of the group. I cannot realize them apart from others. A personal goal can exist only within the group and can be attained through group participation.

Question: But isn’t the group composed of individuals?

Answer: Individual people will disappear within a group that has a common goal. It is clear that everyone will be concerned for what is imperative for his existence: his house, his family. Yet if we are talking about the goal of life that his soul longs for and to which he directs all of his thoughts, aspirations, and yearnings, the goal will be within the group.

After all, a person will attain life on a higher dimension through the group. He will begin to differentiate between life felt through the physical body and life that is felt through connection with others, meaning through the soul. This is a completely different life on an absolutely different level of existence, with other goals, attainments, and powers.

Just as a cat cannot understand a person, so at the present time we are also not able to understand this common image that all of us build together when we connect in the right way.
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From KabTV’s “A New Life” 4/29/14

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Our work isn’t over when we reach adhesion with the Creator. The very next moment we will find ourselves in a shattered state again. After we transcend the Machsom (barrier) and reach adhesion with the Creator, we fall again and feel hatred, rejection, and disappointment otherwise further correction wouldn’t be possible.

After the Machsom, a person falls into worse states than the ones we experience today. Our current state is the weakest, without any real ups and downs. We are simply marching in the same spot—one millimeter forward and one millimeter backward.

We are like babies who are being fully taken care of and who suffer only from very simple things: from heat or from cold, and from the unusual taste of food. In the meantime we are like spoiled as babies. But later we will be required to do some serious work.

“Thou hast hemmed me in behind and before…,” everything comes from Him. But I have to discover that. This is my work. I have to discover that the whole world is the picture that the Creator has depicted so that I will discover Him through it, in every image, in every nuance.

I have to discover the Creator with all my impressions of the world. There is no other way to discover the Creator if there is no concealment among us through which I can discover Him. The concealment has to turn into a revelation like black letters on white background.

Therefore, we have to be thankful for the bad as well as for the good—these are the letters of our work. Try and see that you gradually acquire these feelings if you make efforts.

Even if it takes you 15 years, it isn’t considered a delay in your development. After all, we know that small children develop very quickly in the first years of their life and go through many states, but they don’t understand the changes they go through and later don’t remember them.

We also think that nothing happens, but inside us a small human being is already growing from the drop of spiritual semen. However, he cannot work with his vessels consciously yet and this is the state we are reaching now. The main thing that helps our quick maturation is taking care of the public.
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From the 1^st part of the Daily Kabbalah Lesson 5/14/14, Writings of Baal HaSulam

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Question: How does a person feel that he is performing a service for the Creator, that he is studying the interior of the Torah and is not found in external activities?

Answer: The difference between the exterior of the Torah and its interior is that a person tries to see the relationship between him and the Creator in everything that is happening to him.

The whole world, the friends, the inner feelings, all kinds of images, events, and situations, this is the only language that we speak with the Creator. If I begin to relate to reality like this, it is said that I have I have begun a dialogue with the Creator and I am found in inner work.

Every professional feels his work finely and minutely, which is not understood from the side. If you are installing an air conditioner in a building, the consumer wants it to work and cool the room, but you are thinking about a multitude of details and subtleties, deciding how best to do this. Everything depends upon the development of the senses, the sensitivity.

This is because with each piece of metal you have a connection with an internal sense and decide to do it this way or another. Everything passes through the language of the senses, just as a violinist feels every note that he plays. So every expert feels the material with which he is working, no matter how coarse it is.

In spiritual work, as well, a feeling is required that is attained by going deeper and deeper into it. We really begin to feel it on the physical level, in the body, in the heart. The substance of creation is a desire for pleasure that perceives everything in feeling. The mind only helps us to understand what we are feeling and arranges a comparison between phenomena comparing qualities, forms, and colors.

The mind works in a dual system like a computer, with zeroes and ones only: yes/no. So understanding comes only with experience. The main thing is to try to go deeper into sensations that are relevant to connection between the Creator and us, and not to let one’s mind wander to external things. Concentrate mainly on the center of the connection, the interior of the connection.

Nobody is as wise as the experienced. But if we work in a group, then we are integrated with each other, we are stimulated by others, by their words, by their questions, and we advance much faster.
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From the 1^st part of the Daily Kabbalah Lesson 5/2/14, Writings of Rabash

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Question: Is there a special force that operates on us and affects us? Is there a special illumination that shines upon us?

Answer: A holiday is a special state in the world when the desire becomes similar to the Light in some way and the cooperation between the desire and the Light is called by a special name that matches the Kabbalistic Gematria (numerical value of the Torah). A holiday is typified by the accumulation of the previous levels up to a certain new qualitative level.

In our life, for example, psychology is a very meaningful field: child psychology, the psychology of the masses, social psychology, etc. In these frameworks we tend to picture ourselves in different situations and we feel them only because we want to feel them so much. But these are not spiritual states and have nothing to do with the holidays.

A person who is climbing the spiritual ladder, on the other hand, awakens unto himself and unto the nation a special wave of influence from that level, even if he hasn’t attained the level of the holiday, by the mere fact that he tries to rise to it by performing certain mechanical actions in our world together with the whole nation. This is possible only when they all yearn to attain it together.

During the holiday of Shavuot (Giving of the Torah), for example, we see the location of the planets, the moon, and the sun that match this spiritual action, which means that the upper force is also arranged in a certain way. If in addition to that, the whole nation yearns for it, it will receive a special illumination since the whole hierarchy of the system of creation is synchronized. But an ordinary person who knows nothing about the spiritual work and simply does what he has been taught doesn’t perceive this illumination and only has the psychological feeling of this holiday. However, people who yearn for the inner meaning of the holiday feel a certain illumination and therefore can perform additional corrections during this time.
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From KabTV’s “Secrets of the Eternal Book” 6/11/14

Related Material:
Commemorative Holidays Are Levels Of The Spiritual Ascent
In The Cycle Of The Holidays
The Spiritual Calendar

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