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Page 34 – the lower third of the page. Line starts “detynug...”
What gives support to tynug and chochmah is exactly the same thing. They are both rooted in the essence, though clearly sechel provides a different function from the oneg. In truth they are one and the same. The reason sechel is so true is because it is rooted in tynug.
Even though tynug seems to be an experience, which we think of it as related to circumstance. We say “a tynug that does not vary is a not a tynug”. Air is around us, but a breeze gives us a feel for it.
Here we say its atzmi and constant! It is a constant pleasure that is beyond time and space. It is not dependent on anything.
Sechel is not equipped to grasp this, but it can identify something beyond sechel. In everything there is tynug.
In the natural word, things are cause and effect, but if we focus on a living thing we see the hand has chayut (life) and more so the human being as a whole. This is a true presence, independent of anything. So too the nefesh is a presence independent of anything. A bird flies because G-d made it fly – not to escape predators.
For the nefesh the tynug is constant and ever fresh. We say of torah, that every moment it should be new, but we had it yesterday! The answer is that it is constantly coming from atzmus and something essential never gets old.
The greater the kingdom, the greater the variety it contains. The faculties are flowing out from the nefesh. When a man gets involved with any activity, the nefesh is there with him, its not like talking a foreign language – it comes from the richness of his nefesh. The true root of the sechel is the essential tynug.
The depth of sechel is immense. An owner of a dog teases it and it barks. The human doesn't react to the stimulus – he looks and sees the depth behind it. Sechel is objective and can perceive a truth element.
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... וחיי עולם
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