Aeter with R' Paltiel 7/31/09 Friday 10 Menachem Av 5769 Pay Gimmel
Page pay gimmel. Line starts with the words "avodah ve yegiah" (9 lines from the bottom).
Explaining that the nefesh elokis is elokus in essence and this is what it relates to – to something that is intrinsically true. And yet it is made to go down into the body and integrate with it, till it loses its sense of elokus. It loses its ability to sense and relate to elokus despite that its essence is still elokus. It is surrounded by the guf and the nefesh habahamit.
It takes great work to pry open this encasement till the nefesh elokis can relate directly to elokus.
When one is sunk into and engaged fully in wordly matters of business etc (not anything inappropriate), the involvement further gives the nefesh habahamit the upper hand over the nefesh elokis and it becomes even more difficult for it to surface. The desires of the nefesh habahamis makes it even more difficult – these desires are satisfying to it and thus go beyond reason – even permissible desires.
The proof that permissible desires conceal is that if satisfied for their own sake can lead to desire for prohibited things. If satisfaction becomes a significant aspect in a person's life then a chasm opens up.
If satisfaction becomes the criteria it is a slippery slope – as opposed to values being the primary orientation of the person.
This is the matter of timtum halev and timtum hamoach – the heart and mind get rough and insensitive. This means he can no longer distinguish between permissible and non permissible – this is a state of mitzraim.
In order that there should be exodus from there, to step out from the general enclothement in the nefesh habahamit, this is effected by prayer/tephilah. The word tephilah means connecting – it is not merely standing and expressing one's needs and desires. It is when one connects with and recognizes the reality of elokus - and connects to this reality.
This connecting to the reality of elokus, for the moment changes his perception of the world. He is connected to the reality of existence. All expressions of the greatness of creation means that it is no longer enticing in and of itself – it enhances the awareness of the greatness of the Creator. You connect to the principle truth and then to how that truth is manifest in the world!
The nefesh habahamit relates to the world as the world, whereas the nefesh haelokus relates to creation as a manifestation of elokus. Learning is involvement in sichli/mind or it, but tephilah is a personal connection.
Before davening the neshamah is only “in his nose” - meaning he feels the breathing, but through davening he feels the neshamah spreading through the whole body.
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Page pay gimmel. Line starts with the words "avodah ve yegiah" (9 lines from the bottom).
Explaining that the nefesh elokis is elokus in essence and this is what it relates to – to something that is intrinsically true. And yet it is made to go down into the body and integrate with it, till it loses its sense of elokus. It loses its ability to sense and relate to elokus despite that its essence is still elokus. It is surrounded by the guf and the nefesh habahamit.
It takes great work to pry open this encasement till the nefesh elokis can relate directly to elokus.
When one is sunk into and engaged fully in wordly matters of business etc (not anything inappropriate), the involvement further gives the nefesh habahamit the upper hand over the nefesh elokis and it becomes even more difficult for it to surface. The desires of the nefesh habahamis makes it even more difficult – these desires are satisfying to it and thus go beyond reason – even permissible desires.
The proof that permissible desires conceal is that if satisfied for their own sake can lead to desire for prohibited things. If satisfaction becomes a significant aspect in a person's life then a chasm opens up.
If satisfaction becomes the criteria it is a slippery slope – as opposed to values being the primary orientation of the person.
This is the matter of timtum halev and timtum hamoach – the heart and mind get rough and insensitive. This means he can no longer distinguish between permissible and non permissible – this is a state of mitzraim.
In order that there should be exodus from there, to step out from the general enclothement in the nefesh habahamit, this is effected by prayer/tephilah. The word tephilah means connecting – it is not merely standing and expressing one's needs and desires. It is when one connects with and recognizes the reality of elokus - and connects to this reality.
This connecting to the reality of elokus, for the moment changes his perception of the world. He is connected to the reality of existence. All expressions of the greatness of creation means that it is no longer enticing in and of itself – it enhances the awareness of the greatness of the Creator. You connect to the principle truth and then to how that truth is manifest in the world!
The nefesh habahamit relates to the world as the world, whereas the nefesh haelokus relates to creation as a manifestation of elokus. Learning is involvement in sichli/mind or it, but tephilah is a personal connection.
Before davening the neshamah is only “in his nose” - meaning he feels the breathing, but through davening he feels the neshamah spreading through the whole body.
~~~~~~~~~~~~~~
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