Etzem HaNeshama (The Essence of the Soul)

Etzem HaNeshama (or Etzem HaNefesh, Mahut V'Atzmut HaNefesh) is the term used in Chassidic teachings to describe the deepest and most internal part of a Jewish soul, which is abstract from any power or characteristic.

Its Level

In the Tanya, the Alter Rebbe refers to the ten powers of the soul - the three intellectual faculties and seven emotional attributes - as "Mahut V'Atzmut HaNefesh" (the essence and being of the soul).

However, in Likkutei Torah, he elaborates further and explains that the ten powers, and even their source which is the Sefirah of Chochma, are merely vessels for the Etzem HaNefesh. The Etzem HaNefesh itself is "a portion of G-d that is not defined by ten aspects that have specific definitions, but rather is a simple light."

In many places in Chassidic teachings, it is explained that Etzem HaNeshama is the level of Yechida in the soul, called so because it is united with Hakadosh Baruch Hu who is called 'Yachid'. However, in many other places, it is explained that even the Yechida is another level below Etzem HaNeshama - based on the statement of our Sages: "Five names were called to it: Nefesh, Ruach, Neshama, Chaya, Yechida," meaning that all levels (including Yechida) are merely "names" for Etzem HaNeshama.

Etzem HaNeshama is the true existence of the soul as it is united with Hakadosh Baruch Hu (as the Zohar states, "Israel and Hakadosh Baruch Hu are completely one"). Therefore, the expression of Etzem HaNeshama is not necessarily in the movement of self-nullification and self-sacrifice (which are connected to the level of Yechida), but in the very existence of a Jew as he is.

Its Expression

In a person's divine service, Etzem HaNeshama is expressed through Mesirus Nefesh (self-sacrifice), which expresses that his connection to Hakadosh Baruch Hu is embedded in his very existence.

On a deeper level, Etzem HaNeshama is expressed specifically when a Jew yearns to cleave to G-dliness even in a normal situation, without the test of Mesirus Nefesh. Therefore, his desire is not to be satisfied with the revelations of Gan Eden or Olam Haba, but he desires the revelation of the Essence. Therefore, even when there is abundance in physicality and spirituality, he is broken and shaken by the fact that we are still in Galus and he demands the true and complete Geula.

During the day, Etzem HaNeshama is primarily expressed in the moment a Jew wakes up from sleep, when his essential existence is revealed, and in this existence, he is already connected to Hakadosh Baruch Hu even before he performs any specific action to express this, such as saying "Modeh Ani."

In the Dvar Malchus talks, it is explained that the spark of Moshiach found in every Jew is the level of "Etzem HaNeshama" (not just Yechida, as explained in earlier sources). Therefore, a Jew's connection to Moshiach is constant, in his very existence - as alluded to in the Sages' statement "all the days of your life to bring about the days of Moshiach": "that his vitality (at every moment) is in bringing about the days of Moshiach, meaning, not just when he thinks and speaks and performs actions to bring Moshiach, but his very vitality ('your life') is to bring about the days of Moshiach."