The third, higher level of the Divine soul is the essential excitement of the Neshamah level, as in the verse, “Let the whole Neshamah praise G_d etc.” And the verse, “If He were to set His heart toward him, He would gather his Ruach and Neshamah unto Himself.” There are other similar verses.
The explanation of the matter corresponds to what was mentioned above in regard to the excitement of the natural soul as a separate entity, this being the excitement of the “Good Thought” as it enters the emotions of the physical heart. It manifests as excitement that is felt as fiery flames of longing etc.
In regard to the Divine soul, this comes in an aspect of an essential excitement within the physical heart stemming from actual Divine comprehension of the Divine soul as it is invested in the comprehension of the natural soul. This is in accordance to the verse, “My heart and my flesh shall sing out to the Living G_d.”
This is similar to the excitement of melody, mentioned above. When it illumines the physical heart, it comes spontaneously and automatically, free of choice or effort altogether, solely due to the essential excitement of the Divine soul, as mentioned above concerning the statement that Moshe, the faithful shepherd, would sing all kinds of melodies during his prayers etc.
This is the aspect of the excitement of the Neshamah through song – or the essential automatic movements of the voice in response to several modes of emotions, each of which is composed of different proportions of joy, bitterness and the intermediate emotion of compassion and the like, as a spontaneous response to the Divine intent of the soul, specifically when it comprehends G_dliness.
Nonetheless,it is felt in the heart with much heartfelt emotion, being that the melody and movements of the voice are literally produced from the “vapors” of the excitement of the heart. However, because it is automatic and spontaneous, he is not conscious of it at all. This accords with the verse, “My heart and my flesh shall” literally “sing out” specifically “to the Living G_d”, – which refers to the essential excitement about G_dliness of the Divine soul.
This then, is the difference between the excitement of the natural soul and the Divine soul. The excitement of the natural soul is a felt excitement, in which the person himself is conscious and aware of being excited. As a result, the aspect of G_dliness must surely be remote and hidden here, because there is the self-awareness of the one who is excited. He thus grasps himself as having significance.Consequently, the excitement itself takes on primary importance to him, rather the G_dliness, as mentioned above concerning the excitement of the physical heart when it is not at all directed to HaShem, but rather for the self-gratification of exposing the emotions of his heart etc.
Such is not the case with the excitement of the essence of the Divine soul. Even though it is felt in the heart, nonetheless it is not excitement that one is conscious of at all. This is because he is not aware of it, in and of himself, so much so, that at the moment he experiences it he is not conscious of it at all. His soul is not aware of itself.
This is similar to a child whose heart is excited with longing for his father. Since this is an essential, natural excitement, he is not aware of the excitement, in and of himself, so much so, that he is barely conscious of feeling it. The same principle holds true regarding the excitement of a father toward his child. So it is with every essential excitement.
An example of this is the excitement of the essence of the natural soul for a physical lust. We observe that a person, whose heart is excited towards some pleasant thing in an essential and natural manner, will not at all be aware of it. Even though the excitement is felt very strongly in his heart, it is not considered to be self-awareness. On the contrary, this excitement is the absence of self-awareness. Furthermore, this is an important principle: The deeper the essential excitement is, such as innermost love, desire and pleasure in G_dliness, the less will one’s awareness of it be, as will be explained with G_d’s help, concerning the fourth level of the Divine soul.
This level is found in most people whose Divine soul has not become impure or soiled to any extent by the bodily impurities of strange lusts of the external heart of flesh. This is in accordance to the verse, “He who has clean hands and a pure heart.” Since here the intent of the brain illumines the heart, the verse comments, “I seek You” specifically “with all my heart.” Also, the verse, “My flesh and my heart expire for You, the Rock of my heart.” Yet another example is the verse, “My heart and my flesh shall sing out etc.”
This level is the true beginning of the matter of Divine inspiration within the heart of every Jew. About this the verse states, “Because G_d is not within me” – specifically within me! About this it also says, “The whole Neshamah shall praise G_d.” This is the aspect of the Neshamah, which is the aspect of the brains of insight and comprehension [Chochmah and Binah] as they excite the heart, as mentioned above concerning the third level of the natural soul. When the natural soul is in a state of excitement as a separate entity, this essential excitement of the Divine soul becomes invested within it. This is sufficient for those of understanding.