Searching for Your Lost Object
To transmit soul-knowledge in a vessel of this world requires training from above.
There is one who is born into a reality where, from the day of their birth, they search for their lost object.
It is embedded in them as a drive to ask, to investigate, and to demand after it.
This drive is their soul.
It is their soul that gives them the strength to find.
I have never found a passion more intense than this...
this “spiritual stimulation.”
To know what I am looking for—
this gives taste to life in this world.
Without it,
it is a walk from one stumbling block to another, with no purpose at all.
Every one of us has that something that we are “passionate” about.
The root of all passion is the love of God.
It’s just that it is hidden under so many layers of temptation in the corridors of this world.
Not for nothing is it said that a person is required to despise his life in order to find an answer.
There is no more joyous state than the joy of Simchat Torah when you have a Torah to rejoice in.
Only then are you not ashamed to look in the face of the Creator.
Only then do you remove this “bread of shame”—the wandering after your own desires.
The King cannot be seen with physical eyes.
God is not revealed except in the place where the person has stopped trying to see,
and has begun to know what he sees.
Therefore the process of return (teshuvah), in its common name,
is a private work, a supreme obligation in the lower worlds to restore the crown to its former glory.
The souls descended to this world
to complete what could not be done at their supernal root: to acquire the light
“by the toil of their hands.”
To “despise the life of this world to find an answer” is precisely the transition from being a passive receiver to an active partner. It is the removal of the “bread of shame,” when a person is no longer nourished by the temptations of physicality but finds their crown within themselves.
“God is not revealed except in the place where the person has stopped trying to see and has begun to know what he sees.” This is precisely “the consciousness of the soul.” The consciousness of redemption is joy in the connection itself, not in a private achievement.
The Book of Creation (Sefer Yetzirah) presents reality as a fabric of letters and sefirot.
The search is an inner melody of the letters at the root of your soul, which draw you to seek their true order. When a person despises the temptations, it is because their letters are already asking to return to their true combination. This is “restoring the crown to its former glory”—the reconnection between the letters of the soul and the divine light.
The joy of the Torah (Simchat Torah) is the peak of redemption.
The person is joyful that they have a Torah (an inner map),
and then they can look upon the Creator not with shame, but with friendship.
“To restore the crown to its former glory”
is to discover that the crown (the divine root)
was always there,
but was hidden under layers.
And the work of return is to discover it anew.
Reflect:
Do you feel that “spiritual stimulation”—a deep inner drive to search for something you can’t quite name?
What “bread of shame”—external desires or distractions—are you ready to remove in order to find the true joy of your own inner Torah?
What would it mean for you to “stop trying to see” God and instead “begin to know what you see” right in front of you and within you?
I’d love to hear what this stirs in you.