Tuesday, April 30, 2013

“Basis for Supremacy” p:18

AyinBase / Ayin Beis with R' Paltiel Tuesday 20 Iyar 5773
Photo: Batya David, Israel
Page 18 (yud zayin). At 3rd line from top of the page – (line begins: 'aleph...') For text, click: Here.

We are looking at how two opposing ministers see things differently when coming before their king.

Where does a human king get his romemus/regal nature? What is the basis for his supremacy? The answer is from the principle that the RAMBAM presents. He says there is a First Being, and every creation stems from this truth.

Coming from the First Being is the real strenght and presence in the world. This is why the material of the world cannot be destroyed – because it is rooted in an indestructible source.

So therefore when the 2 ministers come before their king they are standing in the presence of something, that from their perspective is beyond presence... And here their perspective is identical and their differences are nullified.

A person senses he is for real. There is an intent in everything. You have a Godly intent embedded within you. This is what makes gives people an essential sense of right and wrong. This is what gives each person a unique face.

So when each person or judge sees things according to how God made them, and they differ, how can they resolve this...

Monday, April 29, 2013

“Fire & Water” p:18

AyinBase / Ayin Beis with R' Paltiel Monday 19 Iyar 5773 

Photo: Batya David
Page 17 (yud zayin). At 2 lines from end of the page – (line begins: 'meziutam...') For text, click: Here.

In the world we perceive things by explanation. In essence things are there because He wants them.

And we are looking at what would allow for 2 essential opposites to combine. Their combination is affected by a higher light being revealed onto them. A light from their source.

We had a metaphor for this process. Two ministers of the king's court who are in conflict. And they are in strong opposition to each other. And each argues strongly for his position, but when they come into the presence of their king, who is remote from them and in another realm, then they lose their self definition and unite completely as if they are one thing.

And the unity of the ministers is not just in a way of compromise, but rather as if they have one and the same opinion.

There is no king without a nation. On the other hand the king is remote from his nation. He is aloof and supreme – above his people and not dependent on his people.

Contrast this where a dictator runs a country. He grabs power. His existence as a rule is on the factual level only. No at the essential level.

A king by contrast, has an essential quality. And when we say, 'there is no king without his people', it just means the kingship is not revealed till his people appoint him to be their king. He has an essential quality of kingship.

Now when the king is ruling his people, he 'gets involved', and resolve conflicts and bestow justice, so you may say what is the value of his supreme status? The answer is that the judgement level of the king, is from a different perspective altogether. He sees from the perspective of 'what is the reality behind the disputants'. This the reality that the king provides. Yes, he judges between two people, but from a completely different perspective.

So we have seen that in the kingship/malchus are 2 distinct levels. One is where he relates to his people. And the other is where he is remote and aloof to the extreme.

Before the ministers come before the king it is appropriate that each runs his office with strength. This is his mandate. He has to fulfill the mission of his office. When they come before the king it is as if there is no nation, just the king. And in that moment there is submission and acceptance of him as their king. There's no kingship, just him.

Sunday, April 28, 2013

“Harmony Between Opposites” p:17-18

AyinBase / Ayin Beis with R' Paltiel Sunday 18 Iyar 5773 Lag
Photo: Batya David

Page 17 (yud zayin). At about 10 lines from end of the page – (line begins: 've-etzem...') For text, click: Here.

We are looking at essence and the way things and faculties are while still in the essence.

What is wisdom/chochmah? What is the reason the whole world fails to recognize Godliness in the world? They would rather accept idiotic theories than accept Him. To accept anything there has to be a sense of reality and they are not able to budge from the tangible. . .

What is so great about tangibility? It does not require you to consent that it exists. It 'exists because it exists' not based on your acceptance. This is in contrast to Godliness which is seen as 'your preference'.

Then there is the Godly reality. It is known as clearly and as objectively in chochmah/wisdom. The Rambam says the basis is the First Being. And if you are honest with your own mind you see the physical reality explains nothing. You see the First Being is primary, and everything else is secondary.

Essence does not exist in the world. It does not take up space. It is not a creation. It is the source.

Chochmah/wisdom seeks the original truth in everything. It seeks the ratzon/will in each thing.

For Torah the primary criteria is not presence. For the world, presence is everything. The real truth is the Godliness behind it. The Torah is announcing the God is creating the world. And when you have that perspective, then you have a real world...!

inside the text: there is a higher peace, that makes peace even between to essential opposites.

It seems impossible that 2 real opposites can be harmonized. The angel of fire and the angel of water would seem to be perpetually in conflict. The resolution would seem to be possible only if one or both would give up their principle of existence, till they would loose their quality of fire and water...

We say each thing wants kiumo/actualization. It wants to be what God makes it. This is different from the will to survive. It wants to fulfill its purpose. So the fire wants to be fire as a Godly truth. But there can be bestowed on the opposites – a supreme light – from malchus of atzilus (the angels of fire and water are in briah), which brings resolution.

Michoel is water/kindness, and this is not 'cos, 'he likes water' but because his Maker wants him to represent this aspect. So too with Gavriel. He's into fire/severity only because his Maker wants him to have this role.

The light that is from above the source of their creation harmonizes them. They are still water and fire, but elevated. The light from the source of all creation addresses them... and resolves their conflict.

This is like 2 ministers who have extreme opposition to each other. And each is a great presence on his own.

But when they come before the king, they will unite as if they are one unit. And this won't just be in the way of making a compromise, but rather now it is as if they have just one opinion. And that is because they have come before the king.

Friday, April 26, 2013

“Rooted in Essence; Included in Essence” p:17

AyinBase / Ayin Beis with R' Paltiel Friday 15 Iyar 5773

Photo: Batya David
Page 17 (yud zayin). At about 10 lines from end of the page – (line begins: 've-etzem...') For text, click: Here.

We are looking at a new view.

The Rebbe explains a new level of shalom/harmony. At a higher level each faculty is focused on its own inner reality. There is an essential element in everything, which mean it is true unto itself. This is due to the Godly will, which gives each thing its own reality. Hence chesed/kindness is purely kindness. And severity/gevurah is purely severity.

But didn't we say earlier that each included the others even in the pshitus/simple state, since it comes from essence? Yes. We are saying everything is rooted in essence. And this gives it a sense of reality.

But what is the koach/faculty? From the essence perspective the faculty can be completely pure. From the existence perspective it includes other elements.

Think of a table. By definition it has a board and 4 legs. It consists of the elements that give it a presence in the world. The human being exists in the world and so too the table has to have these features to be a presence. But the concept (as opposed to its presence) of the table in the human conception does not have 4 legs or the ability to stand – it has just one element – the element of malchus – it is pure without other elements except for the human spark.

So at the level where the faculty is in the essence and it has that level of purity, how will it tolerate its opposite?

To be continued...

Thursday, April 25, 2013

“Light Without Fire” p:17

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 15 Iyar 5773 

Photo: Batya David
Page 17 (yud zayin). At just below the middle of the page – (line begins: 'yesodot...') For text, click: Here.

The inter-inclusion of opposites is due to a light that is superior to both of them.

Think of two opposite emotions, like kindness and severity... they are mutually exclusive when focused on their individual natures. But when each opens to all of its 'ingredients' then they see how they include each other's qualities and they can recognize each other and relate to each other in an inclusive manner.

The reason they have those ingredients is because everything is ultimately rooted in the essence.

There is an element of essence in each. And essence by definition has everything.

As the Rambam says, 'from the truth of His presence everything came to be' so everything that exists represents the truth of Him. Everything has an element of truth.

The function of chochmah/wisdom is to reveal this.

With real inter-inclusion each recognizes the truth and value of the other. Each relates to its opposite.

Shalom/peace is the ability to include opposites.

Torah brings the halachos, which are the middot/emotions in a practical environment. Torah brings shalom/harmony.

The Saducees rejected the oral Torah. They took the written Torah literally, and they would says, 'we're doing it really', but this is the opposite of Torah, since it did not bring out halachos and harmony.

Another reason for inter-inclusion is not because each contains its opposite. In the world essence does not exist – each thing is a composite. But the reason we have light is due to an essential truth.

“You and Your Opposite” p:17

AyinBase / Ayin Beis with R' Paltiel Thursday 15 Iyar 5773 

Photo: Batya David
Page 17 (yud zayin). At 11th line of the page – (line begins: 'hagevurah...') For text, click: Here.

When the emotions are in their simple phase they cannot tolerate each other. Severity and kindness oppose each other. But each in their unique way represent the essence.

The principle of gevurah/severity, is that 'you have to be deserving, to be a recipient'.

Real abundance, does not exist as a presence. You cannot accumulate an infinite amout of grain. The abundance is in the 'faculty of growth' that is in the earth. If you relate to the existing grain, then you are not relating to the real source of the abundance.

When the emotions are divided into details/pratim, they are weakened/softened, the specifity is weakened. The kindness can allow for severity.

We are saying that kindness can identify with severity. Why? Due to its root in the essence. Its recognition that its real root is in the essence is what allows for its softening and toleration of its opposite.

This is represented above my Shem Mah (the Godly name Mah) which has the lowest gematria and corresponds to bitul (humility) and man – the weakest of the creatures. This also corresponds to tikkun – inter-inclusion, rather than tohu (where emotions are totally emphatic).

He is the weakest because he is the truest of all creatures.  He relates to the essential truth.  Thus he can live under all circumstances.  He can combine with anything. 

And the inter-inclusion is now seen to be not due to their weakness, but rather on account of their greatness – being sourced in essence.

Wednesday, April 24, 2013

“Strong and Weak” p:17

AyinBase / Ayin Beis with R' Paltiel Wednesday 14 Iyar 5773 

Photo: Batya David
Page 17 (yud zayin). At 7th line of the page – (line begins: 'aval...') For text, click: Here.

What allows two opposites to tolerate each other and even combine? This is due to the chalishus/softness, which is seen when the opposite element contained in each faculty can surface.

When the faculty is in its simple state then it is in a state of singular focus and 'stubbornness'. But when it is divided into its elements (hitchalkut hapratim) then a softness surfaces.

This process of deriving opposites from each other is seen in the sphirot of kindness and severity. When they are in their simple state the cannot tolerate each other.

Both chesed/kindness and gevurah/severity are not the result of circumstance. They are qualities inherent in the truth of the soul and Godliness...

Tuesday, April 23, 2013

“Fire and Water” p:17

AyinBase / Ayin Beis with R' Paltiel Tuesday 13 Iyar 5773 

Photo: Batya David
Page 17 (yud zayin). At 5th line of the page – (line begins: 'u kmo...') For text, click: Here.

The Rebbe is explaining that since each faculty is rooted in the essence, which has everything, thus in each faculty there are all the others included in it...

At a lower level the faculty shows its one specific attribute and the other elements are completely hidden.

It is easier for us to understand the 'reactive' than to grasp the 'essential', but our sechel/mind senses there is an essential reality – 'truth' that doesn't exclude anything.

We say the table is a convenience and we rest things on it, and then we go deeper and say it is not just 'convenient' it is 'human'. The world is his domain. This is kingship. So even though just an isolated convenience is seen (the table), yet it contains the essential human quality.

The fact that each faculty can relate to its opposite is based on a chalishut/weakness, that allows it to tolerate its opposite. When it is in its simple presence, then it is with tremendous power, but when the details are identified then the faculty 'weakens' to the extent the it is able to connect with its opposite.

Monday, April 22, 2013

“Walking and Chewing Gum” p:17

AyinBase / Ayin Beis with R' Paltiel Monday 12 Iyar 5773 

Photo: Batya David
Page 17 (yud zayin). At the top of the page – (line begins: 've-aysh...') For text, click: Here.

We are saying the inter-inclusion is due to each faculty containing all the others. The reason each faculty is present in all the others is because each is rooted in the Essence, where everything is sourced!

Essence is internally consistent. It is noseh et ha-kol – it 'bears everything'.

Thus in essence since each faculty is rooted there, each faculty contains all the other faculties. When it is identified uniquely by its own parameters, then it is separate and seemingly opposite.

The point is 'from the truth of His Being comes all of existence' – ie there is a truth to existence. Now which part of existence is true, kindness or severity? And which part can you exclude from existence. None. Everything exists only because the root of existence is truth. And in truth everything has a place.

And when something comes into existence, what justifies its existence? Its root in the truth! Everything a person can do is ultimately rooted in the truth of who he is. And there is no contradiction, even if they are totally different activities.

It is inescapable that you have a real soul, and all your choices lead you to this fact.

Without engaging your intellect and will and making a choice, you will not realize what and who you are... You cannot wait until the circumstances pull you, you have to act on your environment, and not be a product of your environment.

Sunday, April 21, 2013

“E Pluribus Unum” p:17 - 18

AyinBase / Ayin Beis with R' Paltiel Sunday 11 Iyar 5773 

Photo: Batya David
Page 16 (tet zayin). 6 lines from the end the page – (line begins: 've-aysh...') For text, click: Here.

We are in a new phase of our discussion of run and return.

Life has no interruption. So if life is this process of 'run and return' there cannot be a 'run' and then a gap... so it means the two of them are joined together in a perfect unity – seamless...

What truly unites these different aspects? Run/ratzu and return/shuv, are inter-related.

They are united in a seamless way, and they don't contradict each other, even though they are different and opposite tendencies.

For this to be the case there has to be a light that is higher than both phases, so that these tendencies are included in it. This is called 'ohr elyon' – higher light.

To clarify this ohr elyon we need to define our terms. In our world the ohr/light is a facilitator. And that is because our world is primarily darkness. It has a tangible not a spiritual orientation.

In fact, the light is more real than the darkness. What is the tov/good of light? It brings us the 'apple' or any object, not as a tangible thing, but as a Godly creation. This is the light/ohr. This is light that preceded the sun!

So this ohr elyon – higher light, is a major reality and not a facilitator... Light/ohr for a human being is synonyms with sechel/mind. When a person's sechel is developed and he sees the light/ohr/significance element of things, then his sense touch also feels the significance rather than the physical!

Inter-inclusion of two opposites is enabled by:

a) the fact that each faculty contains its opposite and via this feature it can connect with its opposite. This is a deep, not a superficial feature.

Each faculty contains all the faculties, even when at its simple/essential phase, because they are all included in the essence, that bears all the faculties.

This is like what is known as the first material (chomer harishon) consisting of the 4 fundamental forms, from which all else can be fashioned.

We have a dichotomy between the Creationists and the Evolutionists. This comes down to the question of 'does the world belong here or not!?' We say it was made by Him and it is at peace with its place. The space it occupies is not trying to get rid of it. It gets its right to be from the Creator. It is welcome here.

b) to be discussed next – ohr elyon

Friday, April 19, 2013

“Simple Sight” p:16

AyinBase / Ayin Beis with R' Paltiel Friday 9 Iyar 5773 

Photo: Batya David
Page 16 (tet zayin). About last quarter of the page – (line begins: 'shalom...') For text, click: Here.

Peace is a real presence. Not a contract. Shalom/peace has a deeper reality than a contractual agreement. It is said, 'He makes peace in the higher realms' about which it is said, 'the angel of water (kindness) and the angel of fire (severity) do not slay/extinguish each other'. These angels do not have territories. Each one is everywhere. So how do they not kill each other? Because He makes peace between them.

How does He do it?

The reason is that there are 2 causes that affect inter-inclusion. One is the principle that each faculty actually incorporates elements of its opposite and as a result of this can join with the opposite faculty. And this is so even it its 'simple' state – the essential state of that faculty, where it is stripped of any function.

You can sense the simplicity of sight. You can see things in truth, without any functional implication. Animals and cameras do not have this purity. Touch is a relative effect. Sight is the thing itself. You see not how it affects you, but how it is present in its own reality. You see the object 'as it is'.

“Small and Big” p:16

AyinBase / Ayin Beis with R' Paltiel ThursdayNight 9 Iyar 5773

Photo: Batya
Page 16 (tet zayin). About middle line from top of the page – (line begins: 'kuli amnum...') For text, click: Here.

We found that a return follows the run, and a run follows the return.

In order for there to be a inter-inclusion of each phase, even though they are opposites. And certainly when these are inner phases of the soul. At this level each is self satisfied and is not seeking to accomplish anything.

Learning is a focused activity – till you focus in and can connect on a soul/nefesh level. That is the real experience of learning.

There are 2 levels – during the process and then the effect. During the process you can see a flash of an idea, and say, 'oh, I get the point'. And this is a special moment, but if this flash is not pursued so that you have the significance, then this is call 'smallness/katnus'. There is a focus on the experience rather than on the significance.

This is a 'fools learning' since you have a pleasant experience, but not a grasp of the significance.

So if you have the kiruv/closeness, and satisfaction of the love, but not the inner realization of the significance and the return to Torah and Mitzvoth, then this is a 'smallness'.

With the world you can put your hand on things and grab them. But Godliness is a fundamental truth. Like you cannot grab space with your hand, so too you must seek Godliness in truth rather than how it is in contrast to world. At that level there are no definitions/parameters, just relating to Godliness – this is Torah and Mitzvoth.

Gadlus/big mind, is a relating to Godliness, not as it is contrast to world, but rather to relate directly to what He is giving, this is Torah and Mitzvoth.

You have a soul that is Godly. Though you see a human being in the world, he is not really a worldly entity. He is a soul in a body. He is essentially a soul.

In order that there should be the inter-inclusion that each phase brings its opposite, this is due to the revelation of a higher light that is above the opposites of ratzu/run and shuv/return. And due to this high light there is inter-inclusion – hiskalelus.

This light that is higher than both phases is through the services of Torah.

What is Torah? Yes, it gives us rules of how to behave, but there are worldly codes of behavior too. So what's the difference? The fundamental difference is this: laws of the world are based on the benefit they bring in terms of living in the world. The rule itself is insignificant.

Torah law is completely different. It defines a Torah reality. It created different domains.

Thursday, April 18, 2013

“Pleasure in Service” p:16

AyinBase / Ayin Beis with R' Paltiel Thursday 8 Iyar 5773

Photo: Batya David
Page 16 (tet zayin). About 10th line from top of the page – (line begins: 'mikol mah...') For text, click: Here.

We are looking at how even at the highest level of self effacement and nullification, yet still there is inspiration. It comes not from himself, but from the master. The servant can even add beauty to the work, because he is inspired by the master.

This is to clarify to us, that there is external and internal levels mind/sechel. The inner level is what defines a human being.

And in serving God there is a similar process – one senses, 'God wants this' and nullifies himself to that desire, and in doing so there is a sensing of the 'pleasure from Above'. The man gives himself over and is totally obedient and then he feels pleasure?! Yes, this is based on his previous ratzu/quest for Essence and his identification of the original truth...

And then anything he can do in connection with this Essence and Truth gives him pleasure... How does he feel pleasure? Because he realizes that such a truth exists. And this is the greatest possible elevation that he can sense...

And that provides the pleasure.

There is joy and pleasure in his soul. There is a personal sense of this.

He experience the pleasure from above, and from below there is pleasure in that he has the privilege to sense this.

'I have been granted a gift that is totally beyond me, and I have a soul that wants the truth, but not for personal gain. This is a soul nature. My soul goes this way. The soul wants the truth for its own sake, and it is willing to give up everything to be connected to this truth'.

So when he has this approach his self nullification does not nullify him, but rather brings out the purest element from within, till he takes pleasure in the pleasure above, since he is totally connected to it.

So now we can see how there can be a ratzu/run after the shuv/return. This is because there is joy and pleasure in the 'return', based on his soul and sourced above, irrespective of the self nullification and so the ratzu/run is reawakened again. He says, 'look how wonderful this is, let's go further'.

The run and return are inter-included even though in essence they are opposites.

Wednesday, April 17, 2013

“Not Just Covering Ground” p:16

AyinBase / Ayin Beis with R' Paltiel Wednesday 7 Iyar 5773
Photo: Batya David, Israel
Page 16 (tet zayin). At the 6th line from top of the page – (line begins: 'mikol makom...') For text, click: Here.

We are looking at the principle that even when there is a total divestment of personal interest, there is still embedded the interest from Above.

The intent is different from will. We relate to His intent, not because we understand it.

When a servant works for a master. For example, building a house. The servant is laying the bricks. And the beauty of the house depends on how well he does that. I he aware of the house or only of his bricks and his work? This is the difference between a machine or a human being. The servant is totally subservient, but he is still human. He is 'building a house' not just 'laying bricks'.

or think of the servant who drives his master. He is taking him to his destination. The horse is just covering ground.

The servant gets his sense of purpose from his association with his master. He senses the master's need for a home. This is a matter of human intellect. It is not founded on his own sense of human value, but rather on his master's sense.

To relate to this the servant has have oneg/pleasure. He senses the master's oneg.

We say, 'the servant of the king is a king'! He has an inner experience of royalty, but virtue of associating with the king. Part of the servitute of Egypt was to not allow for this association. It was “dig a ditch, and now fill it in” type of work! And that destroys the servant.

Torah says the human experience is not surface based. There is a soul quality. This is the ultimate truth of the human being. We say the truth of a human being is not just to survive and exist, but rather to be what God made him...! A free person relates directly to God. A servant is not free, and cannot relate directly to his own reality.

Tuesday, April 16, 2013

“Beyond Personal” p:16

AyinBase / Ayin Beis with R' Paltiel Tuesday 6 Iyar 5773
Photo: Batya David
Page 16 (tet zayin). At end of the fourth line from top of the page – (line begins: 'bebechinat...') For text, click: Here.

Ratzon/will can be identified. Essence is not identifiable. 'This is me'. So there is a desire for essence, but the intent of essence is that there should be a shuv/return.

Essence is in a category of its own. Everything else has a 'means by which one can relate to it'. Essence is different. You cannot be yourself and relate to it. The real thing in being a guest is the host at the table. In the world this is hard to comprehend. When we think of essence we think of a rock...!

And this is what is sought by the ratzu/run. So why should there be a shuv? A coming back to myself? The answer is that the return comes after this ratzu/run.

This is because when you reach into the essence you see the essential intention is to return... so there is a state of 'I want what He wants'.

And that puts him back into return/shuv mode, but it is not 'getting back to himself' since there is no self, it is a return to the intent of the essence.

He now sees the intent and not himself! His presence is there because of the essence. He recognizes that what he knows is the intention of the essence.

In everything there is will/ratzon and oneg/pleasure and they go 'hand in hand'. So when he realizes, 'this is what He wants', there is His pleasure embedded in the intention – in His will.  And he experiences something of His pleasure...!

Monday, April 15, 2013

“The Essence of Personal Gain” p:16

AyinBase / Ayin Beis with R' Paltiel Monday 5 Iyar 5773 

Photo: Batya - Mitzpe Rimon
Page 16 (tet zayin). at the second line from top of the page – (line begins: 'bebechinat...') For text, click: Here.

Essentially the return/shuv is on account of bitul/nullification.

It is not for his own sake at all. He just senses the ratzon ha elyon – the higher will.

The essence of a lower level is a higher level. He thirst for Godliness since he wants to have it in a true way...!

Something may start out as being based on his 'personal desire', but eventually the truth of it surfaces.

There is joy and pleasure in the service. Where does it come from if it is His will? That is because, the fact that there is satisfaction above (nachat ruach) there is satisfaction for him too.

It is imperative for a person to know that his life has a purpose, beyond just surviving. One realizes his soul comes from Godliness with an intent. This is the real thing that gives him a purpose. And this becomes the source of his inspiration. There is great pleasure that underlies this vitality.

We understand the difference between good and better. But 'truth' has no contrast. In the world we constantly compare and look for 'better'. But that is not the soul interest. The soul is pure truth in itself. Not 'more truth' than something else. There is no contrast.

When a servant builds a palace, he takes pleasure in it even though his name will never be mentioned. The servant takes pride in his work and is beautifying something. How does he come to appreciate 'glory'? He relates to his master, his glory, and this translates in his own experience.

Sunday, April 14, 2013

“Losing Interest in My Interests” p:15-16

AyinBase / Ayin Beis with R' Paltiel Sunday 4 Iyar 5773

Page 15.  At 9th line from end of the page – (line begins:  

Picture: Batya David, Israel

'bebechinat...') For text, click: Here.

The Rebbe is explaining that the 'return' is based on the Godly intent... and this is not independent of the ratzu/run towards Godliness...

When the 'run' is in the element of 'essence' then there is rooted the true intention, which is to be in a state of 'return'. When one reaches into the essence then the inner intent for 'return' is discovered.

But in order to identify with this inner intent there has to be 'putting oneself aside'.  I am not interested in 'what I am interested in', but in what He wants... This is where the 'run/ratzu' transitions to 'return/shuv'. He gives up his personal desire, for His will.

And there is a personal relationship... he saw that essence is the only thing worth pursuing and then he sees the only way of pursuit is by means of the inner intent...

What starts the whole process of avodah/service of God? 'In the beginning God made heaven and earth -Genesis 1:1' Who started it?  He did.  It is from above.

And any process is actually initiated from Above. There is an element that He provides.

So how does man get the idea of essence. It is because He made Himself known to him. Otherwise there would be no way to go towards essence.

Essence is not something that the sechel/mind can comprehend. So it is not the mind that initiates the pursuit. If it is started by the mind/sechel, then it is imaginary and it turns into klippa.

All interests begin with a deep personal recognition that there is a Creator who makes all.

Essence is presence in the world. Where? The Godly intent is in the 'shuv/return'. Is there a fundamental value in the existence of the world? And the answer is yes, without any explanations, because that is what He wants. In the shuv/return you recognize this.

And to recognize essence there has to be 'putting oneself aside'. If I put myself aside the then I just want nothing? No. If I put myself aside so that I am able to sense the initial impetus from above that precedes everything.

The principle of the shuv/return is due to the yirah/awe. This is an inner 'fear' that comes from closeness to Him.

'Stage fright' can be based on one of two things, 'am I going to embarrass myself' and this is insignificant, he's focused on himself. Or secondly his 'fright' may have a different basis: he is awed by the moment and what needs to be accomplished... he feels inadequate to the task... This is internal. He has a personal appreciation of what he's doing.

The awe is a statement of 'who am I to approach holiness?! I should go on a path of greatness in a running desire for unity?!' and that sense is not due to fear for oneself, but due to the greatness of the mission/pursuit.

And the run towards a grand unity, is not because 'he doesn't want to be' and not because 'he wants personal benefit'. And he takes on himself the yoke of heaven to fulfill torah and mitzvoth – God's will here below.

This is like going back to your source, and the source is the original intent. Everything wants actualization – and this is not 'the will to survive'! This is the will to be what God made him! Then he's for real!

And then when he does His will he realizes His presence... reality right here in the world.