Entering the teivah, entering the word

G-d told Noah, "Go into the ark (teivah)." "Teivah" can also mean "word," and the Lubavitcher Rebbe explains that this means to enter into the words of Torah and prayer. This is a refuge against the tumultuous "waters" of worldly concerns of seeking a livelihood, etc., and also will help reduce those same pressures in their source and root.

It appears to me that there are two ways of "entering into the words" of Torah and prayer: to be "batel bemetzius," and to be "batel bayeish."


In the first way, one nullifies one's own existence (metzius), and gives up one's own identity to be absorbed by the words. In this way, the words "surround" the worshiper, whose being is dissolved within them. This is a way of perceiving G-d's Light in a way of "direct light," or "ohr yashar," where (as much as possible) the interfering intermediaries are removed and the Light simply passes through. One no longer exists, and all that exists are the words and G-d, Who is "clothed" within those words.

The second way of "entering into the words" involves awareness of the self as a separate being, yet realizing that the purpose of this existence is to serve one's Maker. In this method, one engages personally with words, and seeks to put one's own unique being and energies into the words, to provide them with and make them shine with a new Light in the Supernal worlds. This way of engaging with the words is also a "negation" (to make "batel") of sorts, in that it negates *selfishness* ("hayeish"), but it leaves the *self* intact. In fact, it embraces the self and thereby allows one to produce "Light from the darkness" itself. In other words, it utilizes that very thing which normally conceals G-d (awareness of the self as a separate being) to do the exact opposite and reveal Him. This is the cosmic irony of the Creation; G-d, Who is Perfect and lacks nothing, desired to create an World of Concealment where we perceive imperfection, and He told us to make this world reveal Him. Says the Midrash, "The Blessed Holy One desired that this [physical world] be a dwelling for Him in the Lower [worlds]."

Both methods are holy. But most people were primarily put here to labor in the second method, to engage with G-d in the unique way that only they can. After all, if the first method was primary, why did G-d create us with personalities?

On the other hand, having only the second method of personal engagement, we would have no consciousness that G-d is also an objective Reality, unaffected by our perceptions of Him. This awareness of G-d as Something Beyond comes through being batel bemetzius - of nullifying the self. Lack of this awareness would make the second method (batel bayeish) incomplete.

So although both methods are necessary, the second method is primary, and the first method is there to provide the proper mental state for the second.

Have a good week, and daven with kavanah!