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Page 29 – about a third from the top. Line starts, “bemakom acher...”
We've been seeing how chochmah is a proper intermediary, that relates to the ohrot atzmi-im. The oneg becomes part-and-parcel of the chochmah, and the chochmah becomes permeated by oneg, which is then disseminated to all the specific faculties.
Even though chochmah is a koach, yet the tynug is dressed in it.
In the nefesh things are in a state of “singular” or “only” - “unique singularity” (yachid) and at the level of chochmah they are in a state of “unity” (echad).
Till now we describe oneg being dressed in the chochmah. Now we are saying the nefesh delights in all the chushim (senses) and kochot, meaning they reach back into the nefesh itself.
Oneg itself is clear testimony of the G-dly presence in the world. G-d created the world vs it created itself – this debate comes down to “is there an element of truth in the world or is it all circumstantial?”
The reality of oneg is not just the experience itself – it is possible only when there is full and total trust and relating to the inyan. There is no real delight unless He made the world.
You can climb a ladder conscious that the ground holds it. So you are depending on something outside – this is not 100% unity with the ladder. The rebbe maharash could keep climbing while the other boys couldn't go further. The real oneg is the fact that it is rooted in the essence. Truth itself has not supporting factors – its there even where its not.
How does the infinity of the nefesh come into revelation in a limited form? This is by the work of the chochmah being the intermediary. The chochmah is a keil for the essential revelations. The revelation of the nefesh in the chochmah is not the oneg, but that the nefesh has oneg – the oneg as it comes from the nefesh.
In our world there is no such thing as pure light. Sunlight inside the sun is different. The sun is light through and through. Light to the sun is not functional – it is a fundamental and primary state. This element of light in the sun, that is not the opposite of darkness, is such, since it has an essence – and we can relate to this by the element of “day”.
Chochmah receives from the nefesh, not just an input, but the essence.
Chochmah is a spark – a fleeting spark. If its sechel you should know what you see, but you don't know what it is! To get a handle on it you have to focus in on the experience, since what sechel/chochmah saw is not sechel at all – it is essence – the truth as it is.
Chochmah thus connects the nefesh with the kochot. It observes the way the oneg is in the nefesh. Oneg at its inception.
Music should be for the soul, not to shake the body. The nefesh has delight/misaneg in that it can extend even to the faculties.
... וחיי עולם
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