This is the intent of vedorshin, “seeking out,” seeking the revelation of the inner dimension of the heart — the will of the heart that stems from the root of the soul. The light of the soul’s essence shines for the righteous through prayer, as explained in the maamar entitled Yonasi in Likkutei Torah regarding the concept Kumi Lach.

As is well known, tefillah, “prayer,” involves bonding1 the ray of the soul enclothed in the body2 to its root and source. This is reflected in the concept of the “ladder of prayer” whose “head reaches the heavens,”3 as explained in another source.4

[Such a mode of spiritual advance is possible for a righteous man whose conduct does not tether him to this world.] By contrast, the ray of a baal teshuvah’s soulthat has descended to this earthly plane is caught in the snare of the animal soul and cannot ascend upward. [This spiritual state is described with the analogy:]5 “My dove, in the clefts of the rock.” [There] it cannot [open] its wings — analogies for love and fear6 — and fly.

The advice given to such a soul is, “Show me your countenance,”5 [to reach deep inside one’s inner self and reveal one’s spiritual core]. For through the concealment [of the G‑dly soul in the animal soul which the baal teshuvah confronts], it is possible to achieve a powerful yearning for G‑d, [ratzo in chassidic terminology].

This constitutes the service of “searching from there” mentioned above.7 [When] the righteous [see such yearning, they] are aroused with a very powerful desire [to cling to G‑d, greater than they can achieve through their own Divine service].8 Fundamentally, the Divine service of the righteous is ordered and structured.9 Indeed, even their expression of [the inner dimension of the soul, i.e.,] “the will of the heart,” is ordered and structured, as explained in other sources.10 By contrast, a baal teshuvah whose Divine service involves “seeking from there” generates a desire for G‑dliness that involves [an inner] activity that is much more powerful, [with a desire that] transcends all order and structure. [This comes about, as reflected in the continuation of the above verse,]5 because of “the hidden step,” [i.e., the concealment becomes a stepping stone and a springboard for advancement].

In general, this parallels the interpretation of the verse:11 “If only you were as a brother to me!... I will find you outside.” “If only you were as a brother to me!” refers to Torah scholars. Through their occupation in Torah study, the revelation of G‑dly light shines within their souls. “I will find you outside” refers to businessmen. The revelation of G‑dliness they experience comes as a result of [their interaction] with “the outside,” [the world outside the immediate sphere of Torah]. They recognize G‑dliness by realizing how the world is conducted by Divine providence. Thus it is [that despite — and from a deeper perspective] through — the veiling and concealment of G‑dliness, the G‑dly light is seen.

This is accomplished by focusing one’s mind and heart on every entity [one encounters], realizing that each and every one is controlled by individual Divine providence, not by the natural order. G‑dly power [is channeling all existence] toward an inner [Divine] intent.

In this manner, an individual arrives at a [personal] awareness of how “like the sun and its shield are Havayah and Elokim.12 Just as the “shield,” i.e., the sheath of the sun, exists to enable the sun’s light to be received, so too, the concealment brought about by nature13 enables G‑d’s influence to be expressed in material existence and, in that way, fulfill G‑d’s ultimate, inner intent to establish unity [between Him and] material entities. This is possible because “Havayah and Elokim are all one,14 because, in truth, nature itself is above nature.

Summary

This section explains that vedorshin can be understood as “and seeking out,” i.e., seeking the revelation of the inner dimension of the heart. For the righteous, this is achieved through prayer. For baalei teshuvah, it is achieved through [overcoming] concealment, as reflected in the verse: “And you shall seek G‑d… from there.”

A parallel to these two motifs is reflected in the verse: “If only you were asa brother to me!... I will find you outside.” “If only you were asa brother to me!” refers to Torah scholars [whose connection to G‑d is established through Torah study]. “I will find you outside” refers to businessmen [whose awareness of G‑d comes through contemplating the manifestation of Divine providence in worldly matters].