When we reach the part of the Megila, Balaylah Hah-hu we raise our voice – for at that moment God “awoke;” – Does God sleep? The answer is, when we Jews fulfil not his will, He is as if He is sleeping, but when we awake, He is aroused.
The idea of the sleep – just as when we sleep, our core (thought / mind – emotions etc.) are not conscious – during exile, the inner core of the universe, the Jewish people (for whom the universe was made) this is not conscious(ness of the world – even of Jews.)
In fact, the Jews are even the inner reason, of the Torah (which was written for them.)
So whereby, the Jews succeeded in having a yearlong Mesirus Nefesh (for if they had desired to escape the decree, they could have converted) this awoke God (His core.)
Because the soul comes from the essence, which is beyond any level; we can.
Our souls have two levels, Yisroel and Yaakov, Yisroel (“My head”) refers to the head of the soul – the Divine – Yaakov is the conscious.
The way our souls develop, is only through Avodah / self-refinement.
These two parts of our souls have two loves – the first emanates from the knowledge of God’s mastery, as well, the knowledge that God is the source of the energy, life, and hence is my life and source – and then there is the knowledge that all the energy, all the life in matter, relative to the infinite source (God) is nothing, which causes a deep longing.
But then, there is the deeper love, the love of Yisroel, the knowledge that God is infinitely beyond – it is not really knowledge (for one has no knowledge of infinity) but there is a deeper (perhaps from the subconscious) soul-awareness of God’s infinite greatness.. which causes the desire to shed everything (all material skins) for God.
In fact, these two loves are sequential (for from the former, we can achieve the latter.)
Now when we speak about the love of the holiest part of our soul (Yisroel) this great love, is obviously able to be hidden (for its revelation, is dependent on high mediations) but the most core of it, as we see with sacrifice (mesirus-nefesh) the willingness (in fact, the unwillingness to not possibly not) give one’s life for God – a simple core being, which in fact, is ever more present in the darkness (of exile, when the higher powers of intelligence are often – certainly compared to the great Torah Scholars of the past (Temple times) is lacking.)
Through Mesirus Nefesh, we awaken God.