It for the perfection of each moment that we strive to connect with the holiness that is not only resident within but also manifests itself through the actions we take without. We are in effect the product of that holiness in terms of how little or how much we embrace this concept of attaching ourselves on high.
We attach ourselves on high via the mechanism of connection. This mechanism is a kind of feeling that is unique so that it may be discerned apart from other feelings which are but a reflection of this pure emotion. It is called Shekinah or in the Aramaic Shekhinta. There are countless references to Shekhinta throughout Torah and it might be said that the entire Torah is but a compendium of connections all revealing Shekhinta to the faithful, those who attach themselves to holiness and those who by extension yearn for that connection that Torah provides via its contemplation.
When you let go and allow Her (Shekhinta) to become a part of you there is the awakening which in itself becomes the gift that is hidden and then suddenly is there. It is the gift of the awareness of ELHY"M or 'the way things work.'
Therefore it is of utmost importance to study Torah with these two keys of awareness. One is Shekhinta. Learn to recognize the feeling, the sense of connection, the warmth, the arching of emotion up and down your spine and most pertinent that feeling of one thing being tied to another. Never lose sight of the goal in mind; that is to awaken Shekhinta through Torah study, mitzvos, and tzedakah.
The second key is ELHY"M which is 'the way things work.' Call it cause and effect at its deepest level of initiation and fulfillment. This is what brings the world into a continuous being, an unfolding of the consciousness and a realization of thought into form. Study Torah with this in mind. Every time its speaks of ELHY"M it is speaking of 'the way things work.'
Now there is a further piece to puzzle of deciphering the juice that is behind the lyrical words of Torah and that is to understand the meaning of YHV"H not as a word, something to be pronounced, but as a unifying concept. In Torah this divine name appears first when there is the unification just prior to the appearance of man.
ד אֵלֶּה תוֹלְדוֹת הַשָּׁמַיִם וְהָאָרֶץ, בְּהִבָּרְאָם: בְּיוֹם, עֲשׂוֹת יְהוָה אֱלֹהִים--אֶרֶץ וְשָׁמָיִם. 2:4 Berishis
These are the generations of the heaven and of the earth when they were created, in the day that the LORD God made earth and heaven.
It is only after this that man, the conceptual man is idealized.
וַיִּיצֶר יְהוָה אֱלֹהִים אֶת-הָאָדָם, עָפָר מִן-הָאֲדָמָה, וַיִּפַּח בְּאַפָּיו, נִשְׁמַת חַיִּים; וַיְהִי הָאָדָם, לְנֶפֶשׁ חַיָּה.
From this we may conclude that man, his purpose and his initial conception is directly related to the idea of unifying feeling and 'the way things work' in order to bring forth all that Creation consistently reveals every moment of every day.