The Rebbe points out that the Alter Rebbe will now go on to say that the above meditation—aimed at awakening innate awe in one’s mind—does not suffice: an individual must also realize that G-d not only bestows His Kingship upon him in a general manner but that He also does so in a (so to speak) personal manner. In the Alter Rebbe’s words:

“And, behold, G-d [Himself] stands over him,”3 and “The whole world is full only with His Glory,” and not only being omnipresent does He see everything but moreover He scrutinizes him in particular,

"וְהִנֵּה ה' נִצָּב עָלָיו", וּ"מְלֹא כָל הָאָרֶץ כְּבוֹדוֹ", וּמַבִּיט עָלָיו,

and searches his reins and heart i.e., his innermost thoughts and emotions [to see] if he is serving Him as is fitting.

וּבוֹחֵן כְּלָיוֹת וָלֵב אִם עוֹבְדוֹ כָּרָאוּי.

Therefore, he must serve in His Presence with awe and fear (i.e., notes the Rebbe, not merely like one who is located in the King’s domain, but moreover) like one standing before the King.

וְעַל כֵּן צָרִיךְ לַעֲבוֹד לְפָנָיו בְּאֵימָה וּבְיִרְאָה, כְּעוֹמֵד לִפְנֵי הַמֶּלֶךְ.

One must meditate profoundly and at length on this concept, according to the capacity of apprehension of his brain and thought and the time available to devote to this contemplation, this time being:

וְיַעֲמִיק בְּמַחֲשָׁבָה זוֹ וְיַאֲרִיךְ בָּהּ כְּפִי יְכוֹלֶת הַשָּׂגַת מוֹחוֹ וּמַחֲשַׁבְתּוֹ, וּכְפִי הַפְּנַאי שֶׁלּוֹ,

before he engages in [the study of] Torah or [before the performance of] a commandment, such as before putting on his tallit or tefillin.

לִפְנֵי עֵסֶק הַתּוֹרָה, אוֹ הַמִּצְוָה, כְּמוֹ לִפְנֵי לְבִישַׁת טַלִּית וּתְפִילִּין.

This meditation will enable him to then serve G-d with awe.