The fifth level of the Divine soul is the Yechidah. This is the very essence of the Divine soul, literally!

It is called, “The Simple Song,” - that is, the essence of the soul itself ascends in song. Because of this, it is considered to be a simple, essential and unduplicated song.

The above-mentioned duplicated song is an essential delight that comes by way of particulars, such as a particular depth of Divine comprehension.

This is like the statement that the souls in the Garden of Eden delight in the ray of HaShem’s-יהו"ה presence, this being the aspect of the supernal ray of Atik Yomin of Malchut of Atzilut.¹ The depth of comprehension of each soul determines his level of pleasure in the essential delight of the Divine. In this, souls are not equal.

footnotes: ¹ For a fuller explanation of these terms see Shaar HaYichud of the Mittler Rebbe, translated and elucidated as The Gate of Unity.

However, the “Simple Song” comes from the aspect of the Heyulie delight - the source of all the particular pleasures from which the ultimate inclusion of the entire essence of one’s soul comes.

This is as Rabbi Shimon bar Yochai stated, “With one bond” – referring to the one essential bond in the essence of the Yechidah – “I am unified in Him, I am aflame in Him,”² - literally! As written, “My soul is glorified in HaShem-יהו"ה,”³ and “My soul, glorify HaShem-יהו"ה” – literally!

footnotes: ² Zohar, Idra Zuta 288a ³ Psalms 24:3

This is also called, “The one simple and essential desire” that is beyond perception or division into opposite desires, even the “Kindness and severity of the ‘Hidden Reason for the Desire,’” which is called, “Love of delights” – in the plural, meaning two types of delights; the delight of joy and its opposite, and the like.

Rather, it is a single desire that all desires are included in and dependent on.

By way of example, this is like a person who is engrossed in saving himself from death, literally! The full focus of his desire, to the core of his very existence will be awakened in him. This is because it is his very existence that is threatened, literally!

At this point, all desires that are distinct from the actual essence of his being, such as love of sustenance or love of his wife and children, become as nothing to him, and become included within the essential desire to live. This touches the whole essence of his being.

This is called, “The excitement of the essential self” (He is extremely moved, to the very core of his being).

In other words, his entire being is drawn into it, so that nothing else is left of him, to the point that he is altogether unaware of himself. (He is so deeply engrossed in self-preservation with all his soul that he “goes out” of the vessels of his brain and heart, so to speak).

This fifth level of the Divine soul is the level of loving HaShem-יהו"ה “with all your might”⁴ – meaning without limit and higher than the levels of Nefesh, Ruach and Neshamah.

footnotes: ⁴ Deuteronomy 6:5

More so, it is higher than the aspect of the “Potential for what” (Koach Mah) of the soul that becomes invested in the intent of the mind.

Rather, it is totally and completely beyond reason and knowledge, because this simple Heyulie desire and delight has no reason altogether, even a hidden reason within the source of the Heyulie intellect etc.

Since this level is not commonly found amongst most people altogether, therefore it is superfluous to lengthen on it.

But nonetheless, every spark of Israel has a hidden glimmer of it on Shabbat, in the soul that is called, “The additional soul,” which is the aspect of the “encompassing light of the Yechidah,” as mentioned above.

Also, at the moment that one gives up his life for the sanctification of HaShem’s-יהו"ה name, this power shines forth in the aspect of “expiring.”

It shines within perfect Tzaddikim and true Baalei Teshuvah in a revealed way.

In Tzaddikim it does so due to the powerful sweetness of the essential delight in the aspect of Yechidah, as in the verse, “You who adhere”⁵ – meaning, who actually adhere, and like the statement, “I am unified in Him.”⁶

footnotes: ⁵ Deuteronomy 4:4 ⁶ Zohar Idra Zuta 288a

In true Baalei Teshuvah it comes in an aspect of the withdrawal and expiration of the soul because of the opposing side, like Rabbi Eleazar ben Durdaya, whose soul literally left him in weeping, and the like.

Furthermore, this level shines in every single Jew in a concealed fashion.

This is why it is observable that when any Jew hears a matter of HaShem’s-יהו"ה Godliness, even if he does not understand it at all, his Divine soul adheres to it and is automatically drawn to it.

This is only due to the aspect of the Yechidah within him that, at least, shines in a hidden way. This is above intellect.

Therefore, in this respect the ignoramus and the wise man are equal – literally! This is sufficient for the understanding.

(An example of this is the fact that when the Torah was given at Mount Sinai, the souls of all Jews flew out of their bodies equally.

Furthermore, this is the reason they all equally said the verse, “Everything that HaShem-יהו"ה has spoken, we will do.”⁷ This is sufficient for the understanding.)

footnotes: ⁷ Exodus 19:8