We're dealing with sensitive material – we're looking at how in sphirot of tohu which are in the form of a nekudah are contained nevertheless abiyah, but they are not identifiable.
Although creation comes from atzilus, yet it is separate from it. The effect of atzilus is not present in the briah. Here we're talking about tohu.
Elokus and the creations are separate from each other. And if the creations do sense it anything it is not a level of unity.
Metziut means the presence / existence of something. Metziut can even be recognized from a negative perspective – I cannot sit in that seat since someone else is there – a recognition, without any content.
But what about the creation getting to recognize / know the Creator? First he sees his own inadequacy and that he is a creation, and he works from here and can get to understand, what is the contribution of the Creator to him and why he's doing it. But his whole knowledge is based on his own metziut – that he is a separate entity – and that is not real unity. Hishashat hamehus – sensing the mehus – something sensed directly because of its presence, not indirectly because of my presence. This is like sight in comparison to hearing.
People with perfect pitch can recognize a note directly, without comparison to other notes on the scale. This is where there is real unity – sensing of the thing by what it is, versus how I know it.
A nivrah (creation) cannot sense elokus in this direct way, since if he did he would cease to be a nivrah.
A nivrah can know Him by his own shortcoming, then he's not sensing what the Creator is. Avraham avinu looked for the truth. At 3 years he found, because the external level, leads one to the pnimi (inner truth). He continued to search and found that He is beyond world. At first he realized, the world does not provide for itself and he goes further, “what I actually see in the world is attesting to something that is super-wordly”. At this point he could say, “I am looking at a G-dly presence – on the one hand it is finite yet it has an infinite power.”
when he delved into understanding the boreh (Creator) independent of the creation, he had a direct understanding – he left the nivrah behind and focused on the will of the Creator till he was able to follow through with the akeidat Yitzchak (binding of Isaac).
He is now margish the inyan of elokus independently of the creation – “I relate to the Creator since that is the primary reality that I live with.” But he is still in the world.
We have a sense of the active presence of life, and this is hargashat hamehus.
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