We are looking at new and difficult concept. That kesser is actually representative of bitul ha ratzon.
Real inyan of ratzon is not “wanting something that is missing”, rather it is the active part of the essence. As such it wants to continue in that theme – and when there is something other than the essence being recognized, that means that the essence is being curtailed.
When yidden said na-aseh, ve nishmah, they effectuated a kesser. Kesser is not the ratzon as it is unto itself, it encompasses something else. It provides the makif for the other kochot. Ratzon is a self-fulfilling experience – not a means to an end, but kesser is surrounding and relating to further expressions. To do this, the ratzon has to be minimized, not focused on its own experience, rather to now be a means to an end – whereby the other kochot can benefit.
In the time to come we will be able to have contradictory existences, since we won't have gilui/revelation, we will have etzem/essence – and essence can contain all.
The will to live is an experience. The essential will to live, is life itself. Na-aseh ve nishmah is putting aside my metziut – my existance becomes that of the Commander. Bitul ha yesh is putting aside his experience of himself.
The nefesh elokis, doesn't compare to thought speech and acttion of torah/mitzvot! Why? Since the holy thought speech and actions are connecting to the King himself. The individual is going beyond the revelation of self to connect to Him.
Why does ratzon itself not provide for olamot? Worlds are yesh mi ein – there is a Creator, who is concealed – you just have the creation. What can conceal itself totally is not the ratzon/will, it is the essence/etzem.
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