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Page 34 – a few lines below the middle of the page. Line starts “ha-atzmi...”
We have been looking at the etzem of the sechel, where it is rooted in the nefesh itself. And because it is rooted there, the nefesh is called nefesh hasichli. What is the message of seche? That you should not seek metziut. And this is what nefesh is. The reason the nefesh can have sechel, which in terms of kochot is an oddity, is since its interest is in the level that is “bilti metziut” - it is seeking to go up to where it will cease to be.
Even though the sechel is rooted in the nefesh, you may say, “well it is still a koach”, yet the nefesh is called, “nefesh hasichli”. After all the sechel is not in the etzem because of itself. It is there because of the gilui element of etzem, not the hidden aspect of essence. So our question remains, “why is the whole soul called nefesh hasichlis?”
Essence is only elokus/G-dliness – it didn't come into existence. In our perception we say, “what came before existence? Nothingness.” But the truth is just the opposite. The reason we can put something down is not because there is empty nothingness, but because there is space that is a provision for it. So too ein sof – not only does it allow for everything, but from it all emerges.
So what was He doing before he created the world? The question is based on misunderstanding, but how can we put a handle on it? There is the inyan of oneg/pleasure. For us there is no primary oneg – we have pleasure from a tasty piece of food – there is subject involved, but deeper than this we see oneg is a constant. Life itself is based on oneg. The depth of oneg is endless and one with etzem that precedes all existence.
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... וחיי עולם
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