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HH
Rabbainu revealed in his Stories of Ancient Times (of the Seven Beggars, the Blind Beggar), that our bodies are like ships which our souls sail (This is in fact a well established allegory, also alluded to in the agadatta of Rabba Bar Bar Chana, of those who go down to the sea, in other words, human souls who board their ships and sail around in this world).
The secret of all the Kabala, the Ramchal revealed, is pinneemiyews (inner) and cheetzoaniyews (outer), these are the aspects (lined up in Likutay Moharan Torah 37) of body and soul, material and form/function, knowledge and ignorance, light and darkness.
Every inner layer is humble and modest in face of the outer layer that clothes it, it hardly shows itself at all. The inner element has great haughtiness the free reign it grants the outer layer which clothes it.
[ה' מלך (על הבריאה שכביכול מלביש אותו) גאות לבש לבש וכו'' ועוד כתיב ישראל אשר בך אתפאר, שישראל שהם מציאות שבו מתגלה יחוד ה', השם יתברך מגאה בהם]
In this world of 6000 years, our bodies have reign, and conduct the main functions of our existence, they host our souls who are like guests. Even in the seventh thousand year, the body will be the main player, but it will be with the full force of the soul. In the eighth thousand year, the soul will be the main player, and the body like a guest etc. as explained at length in the Ramchal's Da'as Tevunos (76-84, Klalim Rishonim 9). Soon it will be very very apparent how ridiculous all the attention to the body is. The body is of foremost importance as a wick for the flame that is our soul - and the soul of our soul, and the soul of the soul etc., and most be cared for properly, but any attention given to it as a means of its own, working out, and the competitions surrounding the feats of the body, are utterly rediculous and stupid. When HY will allow for the soul to shine forth with, not even in full force, just with much less restraint, the body will be seen as powerless and almost completely inconsequential. It will be impossible to comprehend how one could be so foolish to have pursued any bodily concerns and pleasures whatsoever. There will be great embarrassment.
HY is infinite - Ein Sof (without end - i.e. we don't even call him infinite, because any positive description we have is limited in its definition (as anyone familiar with algebra will know that infinite can be caught in very small fractions), so we describe HY as bereft of any limit, Ramchal), and the way of HY is to hide himself in infinite layers, each one more material than the next, and HY is infinitely hiding in the humility of more and more esoteric existences. This is the way of HY, this is His Glory.
Rabbainu revealed (Likutay Moharan Torah 6) that our role in the month of Ellul is to go in this way of HY. First we must appint the king, and gain complete conviction, we must be strong in our ideals and decisive in what is right and what is wrong. This is our first teshuva. One could easily get stuck here, as many sensationalist do, getting caught up in self-righteousness of all types of worthy causes and campaigns. Kings have great honor. But this honor is so external, it is so full of cracks and disallusion. It is just a shell, and in fact quite puny. So we must not get stuck there, but must look further, to realize that everything that we see, all the Jews and the actions, are all the glory of HY, we gain complete embarrassment from our own course, myopic, mundane understanding of existence -- how we percieved that we were players -- going after such an external approach ignoring the true reality, from this shame, we can drain out our own ego which pumps through our blood, distorting our vision and perception -- we cleanse ourselves of all the constrictions of the cravings and lusting of the seventy nations, and we can proceed to build a holy conception to house Divine Inspiration in ourselves. This Divine Spirit is utter humility which delights and takes pride in allowing it's surroundings to have full expression and atonomy. This is a taste of the future world.
[Notice in the Story of Ancient Times of a Prayer Leader, the Kings men who were finding each other and celebrating with tremendous joy, while those accompanying them had no idea what the joy was about, just like Rabbainu said that two people could be sitting next to each other; one delighting in Gan Eden, and the other completely confounded. It is not enough to get to the tzaddikim physically, as long as someone is attached to a fraudulent leader - i.e. a represntation of a some sort of society and course of life - like those who were accompanying the king's men, they will never figure it out, what it is, the reality. But even still since they stuck to them till the end, they got their tikkun].
When Rabbi Nussun once got an inkling of the enormity of the awsome level Rabbi Nachman was on, he almost went berserk, he shouted, "GEVALD! What is the world thinking?!" He wanted to run into the world and try to knock sense into them to get with the program. Rabbi Nachman had to physically hold him down, and told him to stay put, going out there screaming would not help. If we would have any conception of the real reality staring straight out at us, we would be on fire. We gotto get there, for ourselves and for humanity.
Na Nach Nachma Nachman MeUman!
Rabbainu revealed in his Stories of Ancient Times (of the Seven Beggars, the Blind Beggar), that our bodies are like ships which our souls sail (This is in fact a well established allegory, also alluded to in the agadatta of Rabba Bar Bar Chana, of those who go down to the sea, in other words, human souls who board their ships and sail around in this world).
The secret of all the Kabala, the Ramchal revealed, is pinneemiyews (inner) and cheetzoaniyews (outer), these are the aspects (lined up in Likutay Moharan Torah 37) of body and soul, material and form/function, knowledge and ignorance, light and darkness.
Every inner layer is humble and modest in face of the outer layer that clothes it, it hardly shows itself at all. The inner element has great haughtiness the free reign it grants the outer layer which clothes it.
[ה' מלך (על הבריאה שכביכול מלביש אותו) גאות לבש לבש וכו'' ועוד כתיב ישראל אשר בך אתפאר, שישראל שהם מציאות שבו מתגלה יחוד ה', השם יתברך מגאה בהם]
In this world of 6000 years, our bodies have reign, and conduct the main functions of our existence, they host our souls who are like guests. Even in the seventh thousand year, the body will be the main player, but it will be with the full force of the soul. In the eighth thousand year, the soul will be the main player, and the body like a guest etc. as explained at length in the Ramchal's Da'as Tevunos (76-84, Klalim Rishonim 9). Soon it will be very very apparent how ridiculous all the attention to the body is. The body is of foremost importance as a wick for the flame that is our soul - and the soul of our soul, and the soul of the soul etc., and most be cared for properly, but any attention given to it as a means of its own, working out, and the competitions surrounding the feats of the body, are utterly rediculous and stupid. When HY will allow for the soul to shine forth with, not even in full force, just with much less restraint, the body will be seen as powerless and almost completely inconsequential. It will be impossible to comprehend how one could be so foolish to have pursued any bodily concerns and pleasures whatsoever. There will be great embarrassment.
HY is infinite - Ein Sof (without end - i.e. we don't even call him infinite, because any positive description we have is limited in its definition (as anyone familiar with algebra will know that infinite can be caught in very small fractions), so we describe HY as bereft of any limit, Ramchal), and the way of HY is to hide himself in infinite layers, each one more material than the next, and HY is infinitely hiding in the humility of more and more esoteric existences. This is the way of HY, this is His Glory.
Rabbainu revealed (Likutay Moharan Torah 6) that our role in the month of Ellul is to go in this way of HY. First we must appint the king, and gain complete conviction, we must be strong in our ideals and decisive in what is right and what is wrong. This is our first teshuva. One could easily get stuck here, as many sensationalist do, getting caught up in self-righteousness of all types of worthy causes and campaigns. Kings have great honor. But this honor is so external, it is so full of cracks and disallusion. It is just a shell, and in fact quite puny. So we must not get stuck there, but must look further, to realize that everything that we see, all the Jews and the actions, are all the glory of HY, we gain complete embarrassment from our own course, myopic, mundane understanding of existence -- how we percieved that we were players -- going after such an external approach ignoring the true reality, from this shame, we can drain out our own ego which pumps through our blood, distorting our vision and perception -- we cleanse ourselves of all the constrictions of the cravings and lusting of the seventy nations, and we can proceed to build a holy conception to house Divine Inspiration in ourselves. This Divine Spirit is utter humility which delights and takes pride in allowing it's surroundings to have full expression and atonomy. This is a taste of the future world.
[Notice in the Story of Ancient Times of a Prayer Leader, the Kings men who were finding each other and celebrating with tremendous joy, while those accompanying them had no idea what the joy was about, just like Rabbainu said that two people could be sitting next to each other; one delighting in Gan Eden, and the other completely confounded. It is not enough to get to the tzaddikim physically, as long as someone is attached to a fraudulent leader - i.e. a represntation of a some sort of society and course of life - like those who were accompanying the king's men, they will never figure it out, what it is, the reality. But even still since they stuck to them till the end, they got their tikkun].
When Rabbi Nussun once got an inkling of the enormity of the awsome level Rabbi Nachman was on, he almost went berserk, he shouted, "GEVALD! What is the world thinking?!" He wanted to run into the world and try to knock sense into them to get with the program. Rabbi Nachman had to physically hold him down, and told him to stay put, going out there screaming would not help. If we would have any conception of the real reality staring straight out at us, we would be on fire. We gotto get there, for ourselves and for humanity.
Na Nach Nachma Nachman MeUman!
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