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We saw that sechel was identical to oneg – both of them reflect the pshitus ha nefesh. There is not subject in this oneg or sechel. It is perceiving the pure G-dliness itself.
For this reason the nefesh is called nefesh ha sichlis.
A child enjoys his toys, without any practical benefit. He plays simply because it appeals to him. So too chochmah of torah is to Him above even the ratzon atzmi.
He lacks nothing, so what is the appeal? This essence from the perspective of being perfect incorporates value and goodness. He doesn't need a push from outside to be awakened.
Torah has this element of being “essential plaything”. There is an element of the luminary in it. When one senses Him it supersedes his own yeshus. This is beyond sechel and reprimand.
Torah is not an anti-dote to the confusion of the world. It is sourced beyond that. It is not there in response to a need. It is truth itself. In the essence of ein sof is torah. Oneg in the nefesh identifies the truth. Sechel can lead one into the abyss of darkness or into the glory of light.
Torah is light and exposes you to the luminary that is in it.
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... וחיי עולם
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