THE KNOWLEDGE OF G-D
PART THREE - SECTION TWO
The Difference between the Divine and Animal Souls
All the above levels are levels of the natural, animal soul, in that it too must be sublimated to G-d. This is called, “One who serves G-d with his body”, as compared to “One who serves G-d with his soul”. This is because the Divine soul is literally a G-dly force, since that is its very nature. Moreover, all the five levels of the Divine soul are in a constant state of Divine arousal, which is not related to physical arousal at all. In contrast, the above mentioned levels are levels of the physical arousal of the animal soul, which is physical.
Although it is caused by G-dly contemplation, the activation of the emotions and arousal of the animal soul is not the result of actual G-dliness. Rather, the emotions are completely physical in nature. This is because the animal soul is physical. In contrast, by nature, the Divine soul is a G-dly being. Therefore its arousal is not physical at all. Nonetheless, it too may be invested in the physical brain and heart to spread forth and radiate within them. This too is on five levels. However, before we explain the five levels of arousal which stem from the Divine soul, we must first clearly understand the difference between the Divine soul and the animal soul.
(Clearly, the ultimate purpose is the arousal and revelation of the Divine soul. However, this is not to say that the arousal of the animal soul is not important. As mentioned earlier, one who has aroused his animal soul with love and fear of G-d, is certainly on the correct path, and is fulfilling the verse “with all your heart”. Nonetheless, the actual unification and cleaving to G-d and the revelation of G-dliness in one’s heart comes about specifically from the Divine soul.)
In order to understand the difference between the Divine soul and the animal soul, we must note a clearly observable phenomenon. It is observable that when a Jew hears concepts of G-dliness (i.e. Chassidus), his intellect becomes greatly aroused by it. This effect is not merely because of the depth of the concepts, for there are many concepts and fields of study which are deep and broad. Furthermore, we clearly observe that some will become more aroused upon hearing the very same teachings of Chassidus than others. (This is to say that some will actually become aroused while others will simply be forced to acknowledge the truth of Chassidus. However, it will not necessarily affect them personally.)
Now at first glance, it could be said that one person has invested himself to a greater degree into the study of Chassidus, putting greater effort into it, thus reaping greater results, while the other has not. However, in truth, this is not so, for it is possible that a person could toil in the service of the mind and heart and have the fear of G-d embedded in his heart, and yet not have a “talent” for Chassidus. (This matter is clear to all those who have toiled and faced this challenge in their Divine service.) Now, if this is the case, it cannot be said that Chassidus is solely dependant on toil. Rather, this comes from the G-dly power of his Divine soul, whose excitement is a G-dly excitement. This means that his Divine soul becomes aroused specifically by the G-dliness invested in the concept. Therefore, when he hears a G-dly concept of Chassidus, his Divine soul becomes aroused by the G-dliness invested in it. This is because the Yechidah level of his soul is completely G-dly and bound to G-d. It, therefore, is drawn out and shines forth when he hears the words of the living G-d, i.e. Chassidus. (This explains why he is aroused specifically by Chassidus as opposed to mundane matters or concepts.)
However, there are various degrees of arousal depending on how the light of the Yechidah becomes invested within the lower levels of the soul (Nefesh, Ruach and Neshamah). Some people will have a certain level of Divine excitement because only their Nefesh is in a revealed state and the Yechidah is invested within it. Others will have a greater degree of Divine excitement because their Ruach is in a revealed state and the Yechidah is invested within it. This is because here, the Yechidah shines through a higher, more refined garment. Therefore there is a greater degree of revelation. (This explains why two people who have learned and comprehended the very same concept will have different degrees of arousal. This is because of the various degrees of revelation depending on the different sources of their souls. Someone who has a Neshamah from the world of Briyah, for instance, will have a much greater arousal and revelation than someone who has a Nefesh from the world of Asiyah. This is true even if the one who has a Neshamah from Briyah has not developed his intellect to the same degree as the one who has a Nefesh from Asiyah.)
Let us now understand the difference between the arousal of the Divine soul and the arousal of the animal soul. The main difference is as follows: Although the Divine soul is aroused through comprehension too, nonetheless, its arousal comes about specifically because of the G-dliness invested in the comprehension, rather than the comprehension itself. This is because the Divine soul grasps the G-dliness itself. However, since it is not at all comparable to the Divine soul, the animal soul is aroused mainly through tangible, concrete comprehension. Even though the animal soul too becomes aroused from the G-dliness of the comprehension, (for we see that he would not become excited from other mundane concepts or matters) nonetheless, this arousal is not the result of the G-dliness itself. Rather, it comes through the “garments” of explanations and comprehensions which conceal the essential G-dly light itself. This is called the garment of Nogah, as explained in Part One.
The reason the animal soul can only access G-dliness through the garment of Nogah and not through the essential light of G-dliness, is because the source of the animal soul is Nogah. (This is to say that its source is from the external garments, in contrast to the Divine soul whose source is the essential light of G-d.) Furthermore, the garment of Nogah, which is the source of the animal soul, is made up of an admixture of good and evil. (As explained in Part One the “allegory” or garment of the Chashmal can be either concealing or revealing. Furthermore, the allegory brings out the concept in the way of “somethingness”. This somethingness is the source of evil. It is for this reason that anything which has its source in Nogah may be utilized for either good or evil. For example, the souls of true converts to Judaism have their source in Nogah. Because of this they are drawn to Judaism and may convert, thus entering the domain of the holy. On the other hand, since they have free choice, they are not compelled by their nature to do so and may choose to stay in the domain of the unholy.) As explained, it is the “somethingness” of the comprehension of Divine concepts that the animal soul adheres to and becomes aroused by. In contrast, the Divine soul receives and becomes aroused by the “nothingness” of the concept, i.e. by the G-dliness in it.
In order to understand the essential difference between the excitement of the Divine soul and the excitement of the animal soul, we must first explain another phenomenon. It is possible for two people to hear and comprehend the same G-dly concept and have totally different reactions to it. One person may be aroused by the great expansiveness of his teacher’s explanations. This is to say that his excitement comes in reaction to the breadth and length of the explanations. Because of this his arousal comes only after he receives the explanations. On the other hand, another person may become aroused immediately from the G-dliness of the concept. Because he is sensitive to the essential G-dly light invested within it, (which includes the entire concept), he will be able to bring out the entire explanation himself, even before he hears it all. This is because he connects to the inner G-dly intention of the teacher’s words. He grasps the inner essential G-dliness of the concept. As a result, the length, breadth and depth of the explanation come automatically into his mind.
(Now, some may delude themselves to believe that they do not have the expansion of the length, breadth and depth of the concept because since they are aroused by the inner essential G-dliness, they experience a Divine arousal which is above grasp and comprehension. However, actually, this is not G-dly excitement at all, but rather false delusions that come from the power of their imagination. They delude themselves to think that they experience that which is beyond comprehension. Actually, they fall into one of the above mentioned categories of people who are suffering from false imaginations and delusions. Not only is their experience not “above” comprehension, it is below it. This will be explained later.)
The gauge for knowing if he is having true G-dly excitement is if he is analyzing and clarifying all the details of the explanation, all the particulars of the “therefore”, and is delving ever deeper into the depth of the concept (Omek Hamoosag) which arises from all the details of the explanations and allegories. It is specifically from this that he will come to the length, width and depth of understanding one thing from another, with a great breadth, more than double and quadruple the information given to him by his teacher or which he learned from books. (This is because he has grasped the very essence and G-dliness of the concept itself – the Omek Hamoosag, and has toiled to plumb its depths, which brings about new insights from the heyulie state into tangible revelation.)
In contrast, for the first person, who only grasps the external explanations, without the inner heyulie essence and G-dliness, the concepts remain as they are in his mind. He will not experience an explosion of insight and understanding of greater and greater depths into the concept. Rather, he will remain with the external explanations as they were given to him. Moreover, these explanations will not be “alive” for him and will therefore become abbreviated in his mind. He will only remember bits and pieces or only the “main points”, but will forget the entire length and breadth of the explanations. After some time he may even come to forget this as well. Even what he does remember, will only be in a completely external way. Even if he does remember the general explanation, because he has reviewed it many times, it, nonetheless, will be lifeless and devoid of G-dliness. He will remember it in the same way he remembers other mundane matters of the world. This is because he has not felt the G-dly light and vitality invested in the concept at all.
(Now, there are those who err and become excited by the “therefore” of the concept. They mistakenly believe that they have already grasped the actual G-dliness of the concept. Because of this, they reject the full explanation of the concept and cannot bear to hear it. This too is a grave error for they have not grasped the essential G-dliness at all. Rather, this excitement comes about from the nature embedded in the Divine soul of every Jew, to become aroused by matters of G-dliness, even without reason. This comes from the lowest level of the lowest level of the Divine soul (the Nefesh) as will be explained shortly.)
Now, the actual sensitivity and feeling for the G-dliness of the concept, is a sensitivity to the Chassidus of the concept. In other words, this is the essential heyulie of the Omek Hamoosag (The essential depth of the concept). This is the very essence of the concept from which all the explanations are born. It is analogous to the essence of a beverage, for example. From this small quantity of essence many drinks may be prepared. This is called the “simple matter (Chomer Pashoot) or heyulie matter. This aspect of the “depth of the concept” was explained earlier in the explanation of the Omek Hamoosag (The essential depth of the concept). Furthermore, there can be different levels of depths, as mentioned before, so that one person may grasp a “shallow” depth and have a certain level of grasp and revelation, while another person may have a grasp on an entirely different level of depth.
A person may even reach into the greatest of depths, the Omek Rom (The Depth of the Heights). Such a person will have full awareness of G-dliness. This is the level of a true Tzaddik. (In other words, not only has he attached his “river” to the “spring”, but to the very “aquifer” itself. He is, therefore, capable of drawing from there.) This grasp of the G-dliness of the concept is called the “sense of the Chassidus” (Choosh HaChassidus). (It must be further pointed out that the “Chassidus” of the concept exists in every field and level of Torah, even in the revealed levels of Torah. Furthermore, it is the very essence of all existence. However, since it is more readily revealed and available in some matters of Torah than in others, the beginner should stick to the explanations of the Order of Creation (Seder Hishtalshelut), which constitute the underpinnings of all existence. If he does this, and contemplates them to understand their depth, the G-dliness of other areas of Torah will automatically become apparent.)
The sign for whether or not a person has grasped the G-dliness of the concept is if all the details of his understanding of it are drawn to one general point and all the particulars unify in this one essential point. (This is the aspect of Truth, in which the beginning middle and end are all bound up with each other, as explained in Part One.) Another sign for this is if through his grasp of these teachings he understands deep and hidden matters, such as having deep insights in Torah, the hidden reasons for the commandments, or the profound meanings of the holy words of the prayers. This is a sign that he is aware of the G-dly aspect of the concept, which is the Chassidus of the concept, as the sages stated that, “He who learns Torah Lishmah (Selflessly, for its own sake), merits many things and becomes like an overflowing spring”.
This is because through learning Torah Lishmah, the Infinite Light invested in the Torah shines forth. In contrast, one who does not learn Torah Lishmah only grasps the external explanations themselves, rather than the G-dly light invested in them. His comprehension is therefore limited. This is analogous to a river which is connected to the spring, as opposed to a river which is not. The one which is connected will always have fresh water drawn into it. In contrast, the river which is disconnected will become parched and dry. Likewise, the awareness of the G-dliness of the Torah is similar to a river which is connected to the spring. It will never dry up. On the contrary there will always be a constant flow of new living waters.
From the above, we understand the vast difference between the excitement that comes about from the explanation of the concept as opposed to the excitement which comes about from the G-dliness invested in it. Likewise, there is a vast difference between the arousal of the Divine soul as opposed to the excitement of the animal soul. However, the excitement and comprehension of the animal soul is a “garment” for the excitement of the Divine soul, and covers and conceals it. So too, the desire and pleasure of the animal soul (when properly aligned with G-dliness through the above mentioned five levels) is a “garment” for the desire and pleasure of the Divine soul. (However, the difference between them is like the difference between the physical pleasure of comprehending a physical phenomenon and the pleasure of the souls in Gan Eden (Spiritual Paradise). Of course, there is no comparison between the two.
The main reason for this is that the source of the Divine soul is in the “Lights” (Orot), whereas the source of the animal soul is in the external shells (Kelipot). Therefore, the animal soul can only access divinity through a Mashach (A screen) as explained in Part One. In contrast, the Divine soul accesses G-dliness directly. Nonetheless, all ten powers of the Divine soul become invested within the ten powers of the animal soul. This is to say that the pleasure of the Divine soul becomes invested in the pleasure of the animal soul, the desire of the Divine soul becomes invested in the desire of the animal soul, the intellect in the intellect and the emotions in the emotions etc. Therefore, the Binah of the Divine soul is invested in the comprehension of the natural animal soul (The Binah of the animal soul).
This being the case, in the excitement and arousal of the animal soul through Divine contemplation and comprehension, is invested the excitement of the Divine soul from its Binah. However as explained before, the difference between them is like the difference between the light of the ray of G-dliness itself and the light as it is seen through a Masach (Screen). Nonetheless, from the above it is apparent that the physical and tangible comprehension of the animal soul brings revelation to the Divine soul and that they are literally intertwined and interdependent. Therefore, the sublimation of one’s self to the G-dly “nothingness” will, literally, be commensurate to his comprehension and understanding in a way of “somethingness”. If he is missing the one, it is a sign that he is missing the other as well. In other words, if he “comprehends” but has a lacking in his sublimation to G-d, this is a clear sign that he is lacking in comprehension as well and that he has not truly grasped anything at all.
The opposite is also true, if he does not have the comprehension but “feels” that he is sublimated to G-d, he is deluding himself and he has real no sublimation to G-d at all. Only when there is true comprehension on the part of the animal soul (in the manner explained above, to the very essence of the concept through deep contemplation and study), can there be a revelation of the true sublimation of the G-dly soul to it’s source in G-d, as well. Because the two are interdependent, the one cannot be found without the other.
From the above we understand that the excitement of the Divine soul is beyond comparison to the excitement of the comprehension of the animal soul. This is because the nature of the Divine soul is that it is literally a G-dly and spiritual being. The excitement of the animal soul is completely physical by nature, whereas the excitement of the Divine soul, is spiritual and Divine. The animal soul becomes aroused by physical matters because it, itself, is physical. On the other hand, the Divine soul becomes excited from matters of G-dliness, because that is its source. Every aspect of the Divine soul is only spiritual by nature. Therefore, the Divine soul certainly takes no pleasure from the physical matters of this world and is totally removed from them.
(Similarly, it is very difficult for the animal soul to become aroused regarding matters of G-dliness. It requires great toil and effort. Actually, the only reason it is possible for the animal soul to be aroused in matters of G-dliness at all, is because it is derived from Kelipat Nogah (The shining shell) which has some good (G-dliness) in it, as explained in Part One.) We see that there is a vast difference between the arousal of the Divine soul and the animal soul. (As explained above, the Divine soul is invested within the animal soul like a garment. Actually, the only reason these two opposites can relate to each other altogether is because G-d desires it. By nature they are incompatible. The only reason the Divine soul is invested within the animal is to purify and uplift it.)
The Three General Levels of Comprehension
From the above it is clear that there are three general levels of comprehension of G-dliness and that there are three ways of excitement and arousal which result from comprehension:
1) The first level is when a person becomes aroused and excited by the greatness of the explanation. Although he is aroused from the G-dliness vested in the comprehension, it, nonetheless, comes about specifically through the light of the G-dly concept as it shines through the explanation. He cannot become aroused by the essential G-dliness of the concept before he hears the entire explanation. The arousal comes mainly from the explanation itself. He only becomes aroused when he realizes the “Therefore” after receiving the entire explanation and only experiences the G-dliness through the explanation.
2) The second level is when he becomes aroused by the essential G-dliness of the concept itself. Since this is the source of his arousal, as soon as he hears and “senses” the G-dliness of the matter, even before he receives the entire length and breadth of the explanation, he will become aroused. This is because he sees and grasps the truth and essential G-dliness of the concept, how it is in essence, just by hearing the short introductory remarks. Because of this, he will be able to expound on it with great breadth and length, of his own accord.
3) The third level is an even higher level. In the second level he grasps the G-dliness as it is invested and thus limited within the brief words of his teacher (before the length of the whole explanation). However, in this third level, because he can see the essential G-dliness, as it is, even before being invested and limited in words, he can see the very essence of the matter. He is, therefore, able to bring out new insights without limit. He has grasped the heyulie essence, the very G-dliness itself, before it takes on any limitations whatsoever.) However, the previous level and this level are generally interdependent. This is because when one grasps the essence of the concept as it is limited in the essential point of the concept (as in the previous level), he will come to see the essence of the G-dly matter itself, as it is in its unlimited heyulie state. Because of this he will be capable of bringing out the full explanation. (The difference between these two levels is like the difference between a Chacham and a Navon. This was explained in Part Two in regard to, “Be understanding with wisdom and wise in understanding”.)
The Three General Levels of Excitement
1) The first level of excitement is the arousal of the Divine soul as it is invested within the animal soul. This is called the “external man” of the “Tzelem Adam (The form of man”). This arousal of the Divine soul causes an excitement of the animal soul too, and corresponds to the first general level of the arousal of the animal soul, as mentioned above, in which a person becomes aroused by the G-dliness vested in the length of the explanation of the creation of all the worlds from the G-dly “nothingness”, which brings them into existence (as explained in Part One). The more he delves and contemplates into the particulars of this matter, the more he becomes aroused. Nonetheless, he does not sense and feel the essence of the created.
2) The second level of excitement is the excitement of the Divine soul itself, as it spreads forth into the body. This means to say that unlike the above level, it is a ray of the Divine soul itself which does not become invested in the body, but shines forth, as it is. This is called the “intermediary man” of the Tzelem. This arousal comes about because he sees the essence of the G-dly light which is invested in the general point of the concept, and corresponds to the second general level of the arousal of the animal soul, as explained above. This means that he sees the essence of the G-dly light which brings about the entire chaining down of the worlds, in his mind’s eye. This level becomes revealed after he has grasped the entire order of creation (Seder Hishtalshelut) in a way of comprehension, with all of its details, and when they are all focused on one general intent and point. It is then that the essential truth of the heyulie nothingness of the created becomes revealed. Those who have attained these two levels are called, “those who serve G-d with their bodies”.
3) The third level of excitement is the essential arousal and excitement of the Divine soul itself, as it becomes revealed. (This means the whole of the Divine soul, not just a ray from it.) This comes about when he grasps and sees the aspect of the true nothingness itself. In other words, the created “nothingness” becomes completely nullified and sublimated to the Creator, who is the “True Something”. This brings about a limitless arousal and excitement of the soul that ceaselessly rises from level to level (As explained above, that he experiences new insights ceaselessly). Furthermore, since this arousal is essential, his entire being, not just a portion of his soul, becomes aroused towards G-d, who is the “True Something”. This causes his animal soul to also be completely moved and aroused, to the point that he no longer has any connection to matters of this world. He is drawn after G-d with “All his heart”. Those who have attained this level are called “those who serve G-d with their souls”. This level is the ultimate intent of the study of Chassidus, and its entire methodology.
The Lowest Level of the Divine Soul
We will now explain the various levels of the Divine soul.
The lowest level of the Divine soul is similar to the level mentioned earlier in the animal soul of one who does not actually desire G-dliness but rather desires pleasure. Likewise, in the Divine soul there is a level which is not considered to actually be part of the five levels of the soul, but is, rather, the lowest level of the lowest level of the Divine soul. This is called Nefesh of Nefesh, or “Katnut D’Nefesh (The Immature state of Nefesh).
Let us now understand what exactly this level is. Certainly, the fulfillment of the 248 positive and 365 negative commandments is dependant on free choice. This is the case for every Jew, whether he is on the highest or the lowest of spiritual levels. Moreover, the choices he makes depend on his level of Divine service, i.e. whether he has aroused a level of love and fear of G-d within himself or not. However, regardless of his spiritual attainment or lack thereof, every Jew is drawn to desist from the negative commandments and to fulfill the positive commandments, by the very nature of his Divine soul. In this all Jews are equal. This means that by nature a Jew does not wish to violate Sabbath observance, to engage in idolatry, or to commit severe transgressions such as murder, adultery, incest and the like, G-d forbid. Likewise, in regard to the positive commandments such as eating Matzah on Passover, performing the commandments of Teffilin and Tzitzit etc., even the simplest Jews who lack all knowledge in Torah have a natural disposition and inclination to do them, without any prior thought or contemplation.
The reason a Jew is drawn to the Mitzvot (Commandments) is, specifically, because of his essential Jewishness (The Divine soul). Now, though there may be many who take leniencies when it comes to fulfilling of the positive commandments, this is only because of the evil in their animal souls which overpowers the nature of the Divine soul. However, the nature of the Divine soul is the diametric opposite of the animal soul. Just as the animal soul is drawn to physical pleasure, so is the Divine soul drawn to fulfill the commandments of G-d. Because G-dliness is its pleasure, the Divine soul detests evil, which is the antithesis of G-dliness.
Now, when a person is naturally detests evil and is drawn to matters of G-dliness, as they relate to action, this is the lowest level of the lowest level of the Divine soul. Actually, this level is not actually considered to be part of Divine service at all. However, in this generation it is very rare to even find a person who has this level of the Divine soul revealed. If there is anyone who is similar to this at all, it is only a tiny ray or spark of this level which is revealed in him. (In other words, in our generation it is almost impossible to find an individual who by nature detests the physical pleasures of this world and is naturally drawn to fulfill the commandments. Nonetheless, in every Jew, even in our generation, there is still a spark of a spark of a spark of the Divine soul. However, this spark does not necessarily even draw a person to fulfill the commandments. All that it does is keep him from divesting himself of his “Jewishness” altogether and converting to another religion, G-d forbid.
This may be observed in the Reformed or Conservative Jews, and all other so called, “forms of Judaism” being espoused today. There is not even an ounce of Truth or G-dliness in their “religion”. The entire “religion” only revolves around their own personal “comfort levels” and desires, and has nothing at all to do with G-d. Nevertheless, though their “Religion” has nothing at all to do with true Judaism as defined by G-d in His Torah, they still feel an inner need to identify themselves as Jews. Why is this so? It is only because of their inner essential nature, that tiny spark of a spark of the Divine soul which remains within them.
The Five Levels of the Divine Soul
1) The first level, the Nefesh of the Divine soul, is the natural pull and love for the commandments of G-d, and the natural disdain for evil and any breach of the negative commandments. This level of the Divine soul is invested within the first level of arousal of the animal soul, called “cold thought”, which, as explained above, is the thought to desist from evil and to fulfill the commandments, but only in relation to action.
2) The second more internal level, is the Ruach of the Divine soul. This level corresponds to the second level of the animal soul, which is the excitement and arousal of a “good thought”. Because there is a personal involvement and attachment of the Divine soul to its Father in Heaven he desires to fulfill the commandments. Here, his intent is not merely to fulfill the Mitzvot in action, but to come close to his Father in Heaven, in the manner that a small child follows his father and never wants to be separated from him. (This level can be seen in converts and returnees who are personally “moved” from their “place” of evil by a great longing and desire to come close to G-d. This is what motivates them to begin fulfilling the commandments or convert to Judaism.)
3) The third level, which is higher then the previous two, is the essential arousal of the aspect of the Neshamah of the Divine soul. This is corresponds the third level of the animal soul, mentioned above, in which his heart of flesh actually becomes aroused in a felt way, with great passion and desire for G-dliness. In the Divine soul, this is the essential arousal of the heart of flesh through the grasp of the G-dliness itself, which is invested in the comprehension of the animal soul. (However, as explained above, in the animal soul the excitement is specifically from the Tamtzit (The final essential conclusion), rather than the Omek HaMoosag (The Depth of comprehension)
Furthermore, as explained, although his physical heart of flesh is aroused and becomes excited, he is not aware of it whatsoever. This is like one who is filled with either joy or bitterness from G-dliness, and bursts into song, from the very depths of his heart, with great arousal but without awareness of self at all. (The example given above was like one who wins the lottery, or hears bad news etc.) This level is the beginning of actual revelation of G-dliness in the heart. It is stated about this level, “Kol HaNeshamah TeHallel Y”ah” (The entire soul praises G-d). As explained earlier, the letters Yud and Heh refer to Chochmah and Binah. This level is how the intellect comes down into the heart to arouse an excitement toward G-d. (This is in contrast to the next level, where the heart goes up to arouse and expand the intellect.)
4) The fourth level, the level of Chayah is when the depth of his heart and mind become completely involved and occupied with the matter of G-dliness. His entire being, to his very soul, is completely absorbed in the matter. Because of this, the externality of his heart does not become excited as in the above levels, but rather, the essential point of his heart is engrossed in the G-dly matter under contemplation. This level is called “Intellectual Love and Fear” in which the intellect itself becomes excited and aroused by the Omek Hamoosag (Depth of comprehension) and not just from the Tamtzit (The final essential conclusion). Here too, he is not aware of self at all, and, certainly, this level of arousal comes suddenly and automatically (as a result of his toil). Now, there are two general levels in this (because there are two levels of Chochmah).
A) The first level is when he grasps the Omek Hamoosag (Depth of comprehension), which is the “drop” of Chochmah that flashes into Binah. He grasps the heyulie of this essential point itself, in his comprehension. This is the level of Chochmah as it comes into Binah. When one grasps this level, his amazement and consciousness is of how everything is literally as nothing before G-d. (This means that Binah is sublimated to Chochmah.)
B) The second level is how Chochmah is within itself. This is how Chochmah itself is sublimated to the nothingness of Keter, as stated, “Chochmah is found from nothingness”. At this level, a person literally sees G-dliness itself and the Truth of existence, that there is nothing besides G-d. This causes a total sublimation of his very existence as an automatic result of “seeing” the Truth of G-d’s existence as the “True something”. (The difference between these two levels is the difference between how Chochmah comes downward as opposed to how Chochmah relates upward.)
5) The fifth level is the aspect of the simple and essential Yechidah of the soul itself. This is a simple and essential pleasure which is higher than the aspect of a composite pleasure. For this reason it is even higher than the Koach HaMaskil (The power of conceptualization of Chochmah) of the previous level. (This is as explained in Part One regarding the difference between the inner Keter of Atzilut, which is above division into three lines, and the Chochmah of Keter, which is called the “hidden reasoning” or the Koach HaMaskil etc.) Therefore, this simple essential pleasure causes the soul to become completely and totally included in the essence of G-d (like the aspect of Yachid).
This desire is similar to the “Simple Essential Desire” (Ratzon HaPashoot B’Atzmooto), in which all other desires are so included in it and nullified to it, that it cannot even be defined as a “general desire” (as explained in Part One regarding the Infinite Light-Ohr Ein Sof, before Tzimtzum.) An example of this is that when one is involved in rescuing his own life from death, the essential point and desire of the essence of his soul, is aroused and touches his very essence. Therefore, all the desires which spread forth from the essence toward something separate from him, such as the love of money or the love of his wife and even of his children, become, literally, like nothing compared to his desire for self preservation. This is the arousal of the entire essence of his being. When this level of his being is aroused, there does not remain anything left to his awareness of self at all.
At times this level shines forth in every Jew. During the day of Shabbat this level shines forth in an encompassing way. It is then called “the additional soul of Shabbat”. Likewise, when one gives up his life for the sanctification of G-d’s name, this power shines forth as well in a revealed way. In such a case, rather than to be forcibly converted to a different religion, he desires to die and lose his physical life, in order to save the life of his soul, which is his true life.
In Tzaddikim Gemurim (Perfectly Righteous People) this level of the soul shines forth at all times, even during the week days, with an essential pleasure in G-d. In true returnees to G-d (Baalei Teshuva), this level of the soul shines in the same way as with those who give up their lives to sanctify G-d name. The reason for this is because a true Baal Teshuva is so disgusted with his physical life that he wants to separate himself from it. This is because he feels adversity in the physical. This is to say that he feels the concealment of G-dliness his physical life, with every fiber of his being. Because of this his soul can literally leave him, like the soul of R’ Eliezer Ben Dordiyah whose soul left him through weeping.
From all the above, we understand
that there is actually an advantage in the arousal of the animal soul, over and
above the arousal of the Divine soul.
This is because the arousal of the animal soul comes about,
specifically, through toil and effort in the contemplation of G-dliness, on the part of man below. This leaves a lasting
impression and effect on man. In
contrast, the arousal of the Divine soul may be initiated from G-d above. This
may occur at special times to awaken us to repentance, such as on the day of Yom
Kippur etc. Because of this, the effect is not necessarily long lasting. This may be understood from the generation
However, in our generation (Which is the generation which will experience the true and complete redemption through our righteous Moshiach), the effort is from below, on the part of man. This will bring about a reciprocal response of influence and assistance from G-d above. Therefore, this redemption will be an everlasting redemption which will not be followed by further exiles.
Moreover, as explained above, the Divine soul is naturally drawn towards G-d. In contrast, the animal soul is naturally drawn towards physical pleasures. This being the case, one who has overturned his animal soul and has aroused it to be focused solely on G-d, has accomplished an infinitely greater wonder than focusing the Divine soul on G-d, since the Divine soul is naturally drawn to G-d anyway. Furthermore, as is known, the animal soul is actually stronger than the Divine soul. This is because its source is in the essential desires of Tohu. Therefore it comes from a higher source than the Divine soul, whose source is in Atzilut (Tikkun). This being the case, it is an infinitely greater accomplishment to transform the animal soul and devote it to G-d. G-d derives great pleasure and delight from this.
Specifically, because of this
there will not be further exiles, because the animal soul itself will be
transformed and focused toward G-d. This
will be brought about specifically through Hitbonenut
(Contemplation), since the only reason one sins altogether is because he is
lacking awareness of G-d. The only
reason he is lacking awareness of G-d is because he does not contemplate. This is as stated in Isaiah, “An ox knows his
master, a donkey knows his masters trough, but