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We have described the principle of tynug. It spreads into everything. In every power of the human being it is connected to the essential tynug of the nefesh. Even the inanimate object has a element of oneg.
At any level, as far as things extend, there is an element of oneg. There is a reality, not just a functionality aspect – this is the oneg. Oneg is representative of the etzem. It is the gilui of the oneg. Just like the essence is completely self-sufficient and a real presence, oneg is representative of that.
From the refuse of the pleasure of the garden of eden is created the lower worlds. All pleasures of man – physical or spiritual/intellectual, this is “physical” (devoid of oneg) relative to the lowest level that is in gan eden.
Real existence is not merely that it exists, but the life that is in it. This comes to expression through the oneg. Something that just exists, is without substance. Chayut is that it exists at an essential level. This is an inyan eloki, that something can be present, but hidden. He makes all yesh mi ein, and the elokus is hidden throughout. Elokus is not dependent on presence in order to exist.
Oneg of sechel is the highest form of oneg that exists in our world. Middot consist of personal experiences, but sechel has to do with a recognition of the truth. But this highest human level is nothing when compared to the lowest level in gan eden.
Why doesn't it register in the gan eden? What is lacking? Yes, there is oneg that is disseminated to every part of the human being, but all are connected to the nefesh. So yes, there is oneg in eating, but it must be connected to the purpose of the nefesh, if not, it becomes disconnected and looses life. Where is the cognizance of the purpose? At the top – in the intellect, not in the foot or the stomach. The recognition is in the intellect, that the oneg comes from the nefesh.
This is so in the human structure and also in structures beyond that. Oneg must always be connected to the source.
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... וחיי עולם
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