Page 32. Close to the middle of the page. Line starts, “BM”T (bematan torha)...”
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The zohar has identified these 4 levels of torah. The highest being the “neshamah of the neshamah” - this is the essential tynug. Essential means the real thing – that which “cannot, not be”.
For there to be a tynug hidden in chochmah there has to be beyond that an essential tynug.
Take light as an example. There is a functional light and then there is the light of day. What is the difference between the functional element of day light and the candle light? The candle doesn't have the backing behind it that the functional element of daylight has. It is a different type of resource. Why is a neshamah needed for chochmah? Since no matter how well you see it, it is the oneg behind it that substantiates it beyond doubt.
For any sechel to exist, there has to be an underlying sense that an absolute truth exists. This is the nishmata de nishmata that is know inherently in the neshama.
Without this, man's thinking becomes confused and relative. Competition and fear swamps the environment.
Essence is everywhere and nowhere and this keeps the atmosphere pure.
This essential level is called Atik yomim – ancient days – that which is removed from “days” and cannot be dressed in time. This will be revealed in the future.
The rebbe spoke about the two periods of the coming of moshiach – in the second level this atik is revealed and the world is united with its source.
You may think that laws of torah are circumstantial, but they are really sourced in “His essential plaything (torah)” and hence sourced in His essence.
The baal shem tov says, that “if you grasp part of essence, you grasp it all”. Two snowflakes blowing in the wind have their own source and is individually created and it has an essence. This is representative of the infinity of atzmus. He provides for each one it's own place. This is the unique capability of the neshama, to relate to this, though you cannot put it into an intellectual perspective.
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... וחיי עולם
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