The Alter Rebbe says that the second soul that pertains specifically to the Jewish people is truly “part of G-d above”. G-d designated the Jewish people as His chosen people. This means that the Jewish people, indeed their very soul and nature, emanates from that special innermost part of the being of G-d. Allegorically speaking, the Jewish soul rises in the Divine Thought. The rest of creation, including angels, emanates from Divine Speech, as it were.
Taking this concept a little further, it is said that the Jewish soul is in actuality part of G-d himself. Maimonides teaches us that G-d is simultaneously the Knowledge and the Knower. Therefore if the godly soul of a Jew emanates from G-d’s thought then it actually emanates from G-d himself. As Hashem said in the Torah, “For My thoughts are not like your thoughts”.
This concept of G-d and knowledge is completely different from the human concept of knowledge. In the person there are three components of knowledge.
A person’s soul is the possessor, or “Knower” of knowledge. Next is the knowledge itself. Lastly, the subject of the knowledge is the “Known”.
Not so with G-d. The Rambam tells us that G-d is all of the above simultaneously. The Rambam admits that this is indeed a very difficult concept to understand. This is what is meant by saying the Jewish soul is a part of G-d above.
And the Sages of the Kabbalah have agreed with him as is stated in Pardess of Rabbi Moshe Cordovero. Also according to the Kabbalah of the “Ari” (Rabbi Isaac Luria) this is substantiated in the mystic principle of the “Clothing of the Light” of the En Sof, Blessed be He, through numerous contractions within the vessels ChaBaD of [the world of] Atzilut (Emanation), but no higher than that. For, as is explained elsewhere, the En Sof, blessed be He, is infinitely exalted over, and transcends, the essence and level of ChaBaD, which in relation to Him are regarded as a material action, as is written, “Thou hast made them all with wisdom.”
Wait, wha? That’s next…