On Divine Inspiration – Chapter 39

Now, the fourth category constitutes those people who have attained a deeper level in the teachings of Chassidus through great assiduity, so that it is greatly established in their souls in an aspect of the inner intent of the mind. This was mentioned above concerning the fourth level of the natural soul. As mentioned above, the essential excitement of the Divine soul, which is called, “The duplicated song”, is invested within the natural soul. This is the aspect of the essential delight, in which one delights in HaShem with depth of intent in G_dliness. His entire soul becomes so fully engrossed in this that he does not come to be excited in the heart, as mentioned above at length. (He has a profound pleasure in his mind with very powerful concentration into the essential depth of comprehension, specifically due to the subject in and of itself; until he actually loses himself in non-self-awareness. As known, this is the essential non-awareness of self[1] of the “potential for what” of Chochmah.)

Now, here there are many different types of distinct levels, one higher than the other. About the category of new Chassidim who have not developed natural melancholy (the above mentioned profound broken-heartedness) the sages stated, “If there is no fear of G_d, there cannot be insight into G_dliness[2] Certainly, they greatly delude themselves regarding this. Immediately upon having excitement from the intellectual depth of the subject, they imagine that it is from the G-dliness itself, in the aspect of essential delight (known as “great pleasure”) However, it is altogether external rather than inward (Extremely superficial and delusional). The indicator for this is that as soon as the excitement dissipates and passes, he feels a sense of self, resulting specifically from the excitement itself. (He becomes over-flowingly full of himself due to the excitement itself).

As a result, he looks down on othersand literally compares them to beasts, setting himself above them. However, he does this in an inner, innocent manner, without realizing the truth of what he is doing. This is because it appears to him that he is despicable in his own eyes and he honestly believes that he has attained humility and non-awareness of self, as mentioned above.

Rather, the very opposite is true. In truth, this is the epitome of arrogance! (In reality, he thinks very highly of himself and is incapable of making nothing of himself). The sign for this is that if people rebuke him with insults, he takes it very personally and becomes extremely upset, to the point that he may actually become ill etc.

Observe. The opposite of the desired intent came about. He sought to reach the level of non-awareness of self (as if that was all he was lacking etc.), but even at the very moment of the excitement he was in error and in the opposite state of being than his goal. The ramification of this in young people is an increased lust to be a “Rabbi” and influence others. However, this is misguided because one deludes oneself to think that he is acting solely out of altruism, for the good of his fellow etc.

This sickness is mostly found amongst the young, that is, in the pampered and tender, who have not tasted the true bitterness of natural melancholy (broken-heartedness). As known, it also is the result of advancing in too short a time with the goal of attaining the ultimate extent of the Divine wisdom. However, it is mostly due to the harsh admixture of good and evil within one’s natural soul which was drawn to him by his father and mother at the time of conception. This is the root cause of his strong egotistical tendencies, which, as known, is the portion of evil in Nogah. This being the case, in every activity, even a G_dly one, he will have difficulty escaping this nature. This is the general cause for the above difficulty.

(Now, it could happen that a person could have a Divine soul that is higher than others, whereas his natural soul itself is from a very low place. The result is that he will have a greater degree of essential Divine excitement. However, this will be through the medium of the garments of Nogah, in which he will have a greater awareness of the physicality of his body.

The opposite is also possible. A person could have a low level of Divine soul. Therefore, he will have greater difficulty attaining Divine excitement, compared to others. On the other hand, his natural soul itself may be more refined, in the sense that his does not have such a heightened sense of self-awareness and ego as others. The indicator for this is that in financial matters or any other matters that involve self-interest; he will be quite capable of abandoning his self-interests. Moreover, when he does any good deed, he does not at all feel that he did anything extraordinary etc.

On the other hand, a person whose soul and body are both from a very high place will be successful in all matters of Divine goodness. HaShem will be with him because he is a receptacle ready for all Divine goodness. This is because all his vessels are in a state of non-self-awareness, which is the essential thing in matters of G_dliness.)



[1] Bittul

[2] Pirkei Avos 3:17

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