Thursday, August 19, 2010
Soul of the soul
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Page 36 – about 10 lines from end of the second paragraph. Line starts “gum bechinat...”
this therefore explains the simcha that takes place - “that the torah herself is rejoicing, in having the revelation of essence that is beyond the essential chochmah”.
Similarly there is the simcha in the neshamas – the revelation is exclusively for them. They are rooted in essence.
This explains why simchat torah is experienced in every individual yid – not just rejoice, but a joy representing their essence. Also simple people and those of the world, rejoice greatly – an essential pleasure that is not at all combined with a subject – not even dressed in chochmah – not as chochmah observes tynug. Thus the simcha is with each Jew equally.
Why does it come out in the form of simcha and not in the form of tynug? They are very different. Tynug is much deeper than simcha. Shabbat is tynug, yom tov is simcha. tynug/delight is really possible in total unification – like shabbat, when all rises up and unifies with Him. Simcha is more external – a gilui. Simcha of simchat torah is that the essential tynug is revealed. The first tablets were also rooted in essence, but it wasn't revealed – it came through chochmah. The second tablets – tshuvah – bypass chochmah – direct from the oneg.
Oneg torah is only possible for one who can get into the torah. Simchat torah is gilui and revealed to us. So it expresses itself in simcha. Simcha is experience of something greater than what he can contain in his mind.
Torah seems to come to us in the form of “it makes sense”, but the reality of torah is far deeper than that – it is an essential truth. Torah is speaking of a different viewpoint – torah view is that Hashem – He Himself is present in the world – and the world is viewed through torah from His perspective.
The yid is representing Him in the world, and unifying Hashem and the world.
Simchat torah is a revelation of the essence of torah, “the soul of the soul of torah”. Body is the chochmah, and neshamah is the oneg that is in the chochmah. For us what is the difference between body and soul? On the simplest level, a body consists of many parts, and the neshamah is not of many parts. When two hands cooperate it is noteworthy, but in the neshamah there are not two sides. It is one entity. The oneg is one element.
Many things, cooperate and form a whole, since one element complements the other - “it makes sense”. The torah is a perfect body – the rogochover says, “the entire torah from the beis of breishit to the last letter - the lamed – is one long word. You cannot transpose one word in the torah”, this is a perfect structure. Then comes the neshamah of the torah – that element of truth – the oneg, which does not have composite elements. Nothing in the world does not exist without a composition. Each thing can be divided into components. There is no true component in the world.
The oneg is the truth element. True in and of itself. Not a composite. Not an experience. A G-dly truth. This is the neshamah of torah. This is as it is dressed in chochmah. This is the neshamah that can be disseminated throughout the entire body. Our hand and feet are conceptualised in the brain.
The oneg is disseminated throughout the entire body.
So it is true to say, 'the brain has oneg, and the hand too, when it moves, it has a self contained experience – it has an element of chayut. Even though this is oneg, which is essential, it is the essential thing that justifies the metsius of the hand (human body) or the letters (of the torah).
Oneg is truth itself. Chochmah consists of space. Oneg shebechochmah, has to have a place where it exists. It has to have a room. It gives meaning to the chochmah, so it too in a sense also a metsiut.
The soul of the soul (nishmata de nishmata) – “seeing why it makes sense” - the “aha! Of course!” that is the culmination of learning is when it touches the core element is the soul of the soul of chochmah.
On a more tangible level – light has 2 levels. The functional level is a combination of light and dark. “Day” is a different element – it is not just the possibility to see things – it is a change of orientation. 'The sun and the moon were given rulership' – they change the situation. For us to cross the street or read a book all we need is functional light, but when we do it and it is daytime, we have a sense of the essential light of 'day' - it is a different experience. You don't need 'day' to cross the steet – it is a different reality. This corresponds to neshamah, and 'neshama le neshamah'.
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... וחיי עולם