Distract Me From Distractions

Welcome to the month of Nisan, the month of miracles. The month in which we get to experience rising above our limitations.
What are our limitations? What are the things that limit us and what gives them the power to do so?
In a general sense, the source of all limitation is physicality. All physical things have limits, both in space and in time. Everything physical comes to an end.
On the other end of the spectrum we have spirituality, which is endless and limitless.
So, when I ask what are the things that limit us, you might conclude that us is a spiritual entity and our bodies limit us. But that is not completely accurate. For, as the Rambam explains, us is the mediator between body and soul.
With this understanding, we can revise the questions to read: What limits our ability to come between body and soul in a way that would allow for each to develop in a way that doesn't hinder nor impede its counterpart from reaching and expressing their fullest potential?
The Torah teaches us that Adam was created in the image of Elohim. Chazal explain that image refers to activity. We have the ability to act like Hashem. The highest level of this activity is described as, 'creating in the image of'. We express this in our lives by raising children to imitate Hashem, but, more importantly, we express this by creating ourselves in His image.
Left to their own devices, body and soul are constantly trying to create each other in their own image. Our task is to allow for these two seeming opposites to live in harmony with one another and actually enhance one another.
Getting back to our problem, what interferes with our ability to do that?
The first and most obvious is forgetting that that is what we're meant to be doing. But what causes this forgetfulness?
The king of Egypt, of course.
Par'oh.
The master of causing distractions. Par'oh's main tactic was to keep us so busy all the time that we wouldn't even have a moment to reflect on what we were doing. He kept us so busy with physical things that we became desensitized to spirituality.
Hashem granted us with five senses.
Each one enables us to sense a different dimension of soul.
Without going into a lengthy description of what the five levels of soul are and how the five senses correspond to them, suffice it to say that our five senses are the gateways to our soul. The key to maintaining a proper balance between body and soul hinges upon the level of purity of our senses.
By pure I mean untainted by taking.
When we forcefully take something, we sever it from its root. We cut it off from its source of life and blessing. This is what we call death, which is the source of all impurity in the world.
To live a sensually oriented life, a life full of sensation seeking, is to be involved in limitations.
The Hebrew word for ' to sense' is Chash. Which means, to hasten.
The drive behind taking is impatience, to want things now! But, sadly, things that are attained quickly expire just as fast. All 'good' things must come to an end.'
Besides being the source for sensuality and stimulation, our senses also enable us to do what the word implies--to sense. To sense something finer, more sublime. To gain insight into the beauty of creation. To appreciate the infinite kindness of our Creator for having created a rose which is pleasing to all five of our senses. He didn't have to do that for us.
Having just been through Purim, we see that Achasverosh learned from Par'oh that to beat the Jews he needs to captivate their senses. The Me'am Loez points out that Achashverosh managed to impoverish four of their five senses at his feast. They partook of the delicious food and wine that was served, they sat in his gardens which were full of the most exotic smells. Their eyes were exposed to treasures and women and their sense of touch was delighted by fancy silks, velvets, goblets of gold and silver, and they sat on fancy couches. The one sense he didn't manage to subjugate was their hearing. There was no music due to the presence of the peoples of more than 120 countries, all of which had different tastes in music. While it's easy enough to choose the foods you enjoy, it's nearly impossible to ignore distasteful music.
Two things are alluded to in Achashverosh's name. Firstly, his name itself means 'To sense and be impoverished.' Secondly, the numerical value of his name (821) plus four (the four senses he impoverished) equals to 'Par'oh Melech Mitzrayim' (825)
The potential of this month is to connect to our higher senses and take an example from Moshe Rabbeinu, whose body did not interfere or seem to limit his potential as a spiritual individual. Perhaps that is why he was chosen to show us the way out of Mitzrayim.