Page 32. Around the middle of the page. Line starts, “de-le-atid...”
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In atzmus itself, there is a malchus, which is the source of its revelation, and there is also the chochmah of atzmus – and above that is the level of sha-shuim, which is beyond chochmah and “knowing oneself”.
As a way to understand these matters; what does torah have to do with atzmus? When moses was on sinai the angels objected to G-d for giving torah to a mortal man. Moses answered them, by saying “you angels weren't brought out of Egypt and you don't battle the evil inclination” - so what is the essential element of torah?
We relate to Hashem, and think of Him, we think of the King, Boss and Creator, who demands obedience. We imagine an “arms length relationship”. But, He also says, “I love you and can never let you go”.
Evil does not have an essential existence, only good has essence. But to describe essential existence as “goodness”, is incorrect, but we can say, “goodness beyond the definition of goodness”. Torah is rooted in this. Torah is the goodness bestowed upon the world.
Two snowflakes don't collide in mid air. This is because everything is given an absolute place for itself. Everything has a true presence – this can only be provided for by infinity. Atzmus can provide for the possibility of error, to show how everything is rooted in atzmus – no matter how powerful evil becomes it ultimately dissipates. Goodness is an absolute and torah is the highest goodness. Earth is the best place to reveal torah, since here its essence can be revealed.
Tshuvah (return) has this element of essential plaything – it is way beyond the matter of chochmah. “It is not distant from you...” Anochi, asks it of you – pnimiut hakesser – the crown's inner desire.
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... וחיי עולם
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