It is already known that within the wisdom of Kabbalah, holidays do not have a significance within their corporeal aspects, but rather only within their spiritual roots. “Simchat Torah” is the end of all the corrections, because the Torah is the sum of all the Light that Reforms, and when it is used in such a way – when one corrects all the evil inclination that the Creator created – then the Torah already appears in a different form: not as the Light that Reforms, but as the Light that fills the corrected vessels.

But why is completing a cycle of reading only to start over a reason for celebration? It isn’t. If we look only at the superficial level of things, there is nothing to celebrate. If we want to make sense of this festive day, we have to go beyond the exterior, to the inner, true meaning of the Torah.

It is written, “I have created the evil inclination; I have created the Torah as a spice” (Masechet Kidushin). This means that the Torah is not some piece of text that we must recite without applying its content to ourselves, but a means for correcting our evil inclination. If we use it for any other purpose, we are missing the whole point.

During the study we must always pay attention to the purpose of the study of Torah, meaning what we should demand from the study of Torah. At that time we are told that first we must ask for Kelim, meaning to have vessels of bestowal, called “equivalence of form,” by which the restriction and concealment that were placed on the creatures are removed.

RABASH, Article No. 22 (1985), "The Whole of the Torah Is One Holy Name"

Although we are a desire to receive, completely opposite to the light’s giving quality, we don’t feel the full intensity of this oppositeness, its “evil” (“the inclination of a man’s heart is evil from his youth” [Genesis, 8:21]). What we do feel is that the more we develop, the more problems and pains emerge. The purpose of the unfolding crises in every field of life we’re experiencing today is to make us seek out why they are happening and how they can be resolved.

The global crisis today is occurring in order to bring us to the discovery of our nature as the cause of our problems. We need to learn how to redirect our desires in order to fix these problems at their core. In other words, our egoistic desires were created with a means of redirecting them into a form of giving, the Torah, and by doing so correcting them, thereby adding fulfillment and pleasure to our lives, a spice.

In Hebrew, the word Torah means both “light” and “instruction.” The “light” in it is regarded as “the light that reforms,” a force that “corrects” our evil inclination into a good inclination. The “instruction” part of the Torah refers to what we have to do in order to “reform” ourselves, and that is to love our neighbors as ourselves. In this way, we are in equivalence of form with the Creator, and adhere to Him. Thus, the spiritual root of Simchat Torah is the final correction of this desire where we connect to each other. This complete correction is the cause of the joy (Simcha), as it is written: “Joy is a reflection of good deeds.” Good deeds are the deeds of bestowal.

Joy is a “reflection” of good deeds. If the deeds are of Kedusha [holiness], hence joy appears. However, we must know that there is also a discernment of a Klipa [shell]. In order to know if it is Kedusha, the scrutiny is in the reason. In Kedusha, there is reason, and in the Sitra Achra [other side] there is no reason, since another god is sterile and does not bear fruit. Hence, when gladness comes to a person, he should delve in words of Torah in order to discover the mind of the Torah.

Baal HaSulam, Shamati, Article No. 58, "Joy Is a ‘Reflection’ of Good Deeds"

This state of connection allows us to be in equivalence of from with the Creator, and thus adhere to Him. When the state of adhesion of the created being with the Creator arrives, then we have Simchat Torah on every rung of the ladder, in every state, because we use the Light of Ein Sof – sometimes in the correction of the vessels, sometimes in the clarification of the vessels, sometimes in the filling of the vessels – in each thing there is, in fact, a part of Simchat Torah.

The joy we feel symbolizes our discovery of this light, i.e., the attainment of its quality of giving onto our desire to receive. Such attainment is feeling a much more expansive reality than the one we feel when we only receive. 

If a person, while receiving the pleasure from the Creator, tries to delight the King by receiving in order to bestow upon the Creator, and his joy is from trying to aim to bestow contentment upon his Maker, by this he obtains a Kli [vessel] of bestowal with which he delights the Creator because the purpose of creation is to do good. This delights the Creator, since now the Creator can give delight and pleasure to man, since man is now able to receive in order to bestow.

RABASH, Article No. 12 (1989), "What Is a Groom’s Meal?"

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Compiled from Dr. Rav Laitman's words:

https://kabbalahmedia.info/en/events/cu/e1g1pkyx?mediaType=video

https://kabbalahmedia.info/en/publications/articles/cu/kDrVSFCp

https://kabbalahmedia.info/en/publications/articles/cu/ZvoQ73ml

https://kabbalahmedia.info/en/publications/articles/cu/l4ntxXi3