In other words, in order to crush the “olive” of one’s animal soul so that it should produce “olive oil” which is Chochma-Wisdom of Holiness, a person needs to humble his ego. He has to stop thinking that the whole world revolves around him. He has to consider himself like leftovers.
Meaning, the fact that he is able to accomplish Hashem’s mission in this world is just a kindness from Hashem. Hashem could have not made him at all or made someone else to fulfill that mission. He can’t look at himself like he is the important guy that without him the world would collapse. He needs to be humble and grateful for every opportunity to serve Hashem, without ego and fanfare.
This humility is what subdues all desires that are “in opposition” of Divinity, so that there should not be any self-centered desire or drive, to not derive enjoyment and delight from the pleasures that the society of this world enjoys, to not seek and chase after them at all.
If a person will consider himself as just “leftovers” and “extras,” as though he is completely insignificant in this world, then why would he want anything in this world?
When someone is humble and doesn’t make a big deal out of himself, then he isn’t so needy and desirous. He doesn’t feel he deserves anything in the first place, so he is happy with whatever he has. Thus, humility is what brings a person to “crush” the excessive desires for physicality.
Because of this, not only will he not desire the pleasures of this world, he won’t even desire the pleasures of the World to Come (in Gan Eden), as it is written: “What do I want in heaven besides for You Hashem? And I don’t want anything besides for You on earth.” (Tehillim 73:25)
And as it is written (Michah 5:7): “And the remnant of Yaakov shall be very powerful among the nations,” and in the next verse it says (ibid 5:8): “Your (Hashem’s) ‘hand’ shall be raised above Your oppressors, and all your enemies shall be destroyed.”
Meaning, that “the remnant of Yaakov,” i.e., “those who consider themselves like leftovers,” will destroy and raise their hand above their spiritual oppressors.
This is accomplished through their prayers, when “the praises of Hashem are in their throat and mouth,” this becomes a “double-edged sword in their hand” to cut down the unholy desires of the yetzer hara, and the power for this is from a revelation of the exalted Infinite Light of Hashem in his soul.
When a person is humble, he allows the Infinite Light of Hashem to shine into him. This gives him the power to pray and contemplate on Hashem’s greatness, which will in turn cut down the unholiness of his animal soul’s desires.
Whereas, if someone has ego, then “I (Hashem) and he cannot live together” (Sota 5a). It is not possible for the Infinite Light of Hashem to dwell and be revealed except upon one who is egoless.
This state of being egoless is the idea of Chochmah, which corresponds to the olive oil that is made by crushing the olive:
Olive oil is drawn by the wick, and becomes completely consumed and burned by the flame that is attached to the wick, to the extent that nothing remains of it at all, (whereas the wick still has a bit of ashes remaining after it is consumed by the flame).
Similarly, regarding the idea of Chochmah which is egoless transparency: When a person is on a level of Chochma then he becomes transparent to and literally absorbed in the “light of the lamp” of this Mitzvah, so that the Infinite Light of Hashem can actually shine upon his soul.
Through this egoless transparency, the Infinite Light of Hashem shining into him through this Mitzvah will continually stay with him.
Whereas without the idea of “olive oil,” i.e., the egoless state, the Light of the Lamp (of the Mitzvah) cannot continuously burn with just the “wick” (the soul of the person) alone, rather, it burns quickly and is extinguished in a short time.
