Obstructions
The first analogy is to a dam. When the waters accumulate due to obstructions that exist and block the flow of water, eventually the obstruction will give. When this occurs, not only does the water flow with infinitely more force than before, it also will take all the obstructions along with it.
This analogy actually serves to illustrate two points. The first point is that the obstruction alters the very nature of the flow of water. Relative to the way the water flowed before the obstruction prevented its flow, the new flow is of an entirely different order. To the extent that we can say that there exists an infinite force of anything in this finite world, one could say that the new flow is of an infinite nature, relative to the normal flow of water.
There is also a second salient concept that can be derived from this analogy. Not only does the water flow with a new intensity that is incomparably more powerful than the earlier one, but, moreover, the water transforms the obstruction into a force that flows as well. Whereas the obstruction was formerly a stationary and obstructive entity, it has now been converted into a very mobile and dynamic force.
What has occurred with the water in the analogy is also true with the soul. Before the soul entered into this world, its movement has been regulated and gradual. Once it enters into a physical body and experiences all the obstacles that the material world poses, and the soul ultimately prevails, the soul acquires a new dynamic power that it did not have previously. In addition, the soul’s new movement so has the power to take along with it all the obstructions. This means that the bodies, the material possessions and all the other obstacles, have now been transformed into powerful assets.
It can also be said that once the stationary obstacle becomes a mobile force it makes the downstream flow of water even more powerful than before. In other words, the obstacle and the resistance it represents, gives the water more force. Hence the obstacle affects the water. The water then transforms the stationary obstruction into a mobile force. Hence the water affects the obstacle. The obstacle that is now traveling with the water makes the gush of water that much more powerful and devastating. Hence the obstacle enhances the effects of the water.
Translating this into the dynamics of life, the following analogy can be drawn. The body and the animal soul that animates the body obstruct the soul. As a result of this resistance the soul develops greater force than it would have had without the resistance.
Once the soul develops this newly discovered intensity, it sweeps the body and animal soul along with it. Not only are they no longer obstacles, they are potent forces for good. Here the animal soul and body affected the soul and enabled it to reach new heights and unleash its hidden powers. Moreover, the soul with its newly discovered energy has also transformed the body and animal soul, that they too serve as potent forces for good.
Thirdly, now that the animal soul has joined forces with the G-dly soul in its passion for more spirituality and G-dly experience, the combined force is far more potent than any of these two forces independently.
Thirst In A Parched Desert
A second physiological analogy to the growth of the soul through its engagement with a body and a physical world has been cited from the case of a person who has been wandering through a parched desert. When this person sees water, his/her passion for it is infinitely more intense than when they see water under normal circumstances. The deprivation of water increases the desire for it many times over.
Similarly, the fact that the soul is deprived of its G-dly nourishment once it enters into as physical body, does not dampen its ardor for G-d. On the contrary, it enhances it.
The fact that we do not feel the enhanced measure of love is directly attributable to the physical covering that we possess. When the soul finally leaves the body and is able to relate to its own heightened spiritual feelings, it realizes that it has grown significantly and its passion for G-d has likewise increased.
Upon deeper reflection it appears that the soul does not always have to wait for its departure to experience the heightened love for G-d. Very often, people who realize that their spiritual life is very limited – they are in a parched desert – develop a thirst for Judaism and spirituality in general, in a way that is unparalleled by even the most righteous people. Thus, our sages have told us that “the place where the returnees to Judaism stand, even the most righteous people cannot stand.” The fact that they were deprived engenders an even greater thirst and desire.
From the book Safe Kabbalah, Part Three: Journeys of the Soul by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
