The word " Shechina" derives from the Hebrew word " shachain", which means "dwell". This helps to explain the English term "Presence", as the Shechina is the state of G‑d's Presence manifest in the world, i.e. His Imminence. The kabbalistic teaching is that there are two general areas where this occurs; the upper realm and the lower realm. The Rabbis teach that G‑d created the world because He wanted to dwell in the lower realm. He created the spiritual realm as a pathway to reach the lower realm. So much so that He wanted His Presence to be manifest in the lower realm in the same manner as in the upper realm. In this way His omniscience becomes apparent everywhere, thus revealing His absolute unity. In my day, the gallant thing to say to a woman who found herself seated between two men was, “Ah, my dear, you are surely a rose between two thorns.”

In its opening discourse, the Holy Zohar explains how the Shechina (otherwise known as the Divine Presence, referred to as Knesset Yisrael, the "Community of Israel") is compared to a rose that has the two colors, white and red, within it. In addition, the rose has thirteen petals and five sepals surrounding her to protect from the thorns. Similarly, the Shechina possesses two general qualities: loving kindness and judgment corresponding to white and red, respectively. The Spiritual Realm is beyond "place". However, as discussions about the nature of this realm include this concept, "place" needs to be understood. Within this context, closeness depends on similarity and not distance. When the intensity of the revelation in malchut rises toward that of bina, this is called " malchut ascending to bina". This is the higher state of malchut that the Zohar is referring to, and this gives us a first step in the understanding of spiritual space.It is a fundamental principle of the Kabbala that all the things G‑d creates in the lower realm, i.e. this physical existence, are expressions of their spiritual roots, forces, and divine archetypes in the upper realms. Therefore, to the extent that it is possible, we may see and use parts of the physical world as a parable for different aspects of divinity. Of course if I said that today to anyone under fifty she would probably think that I was strange to say the least. In the Song of Solomon the young woman refers to herself as a rose of Sharon (SS 2:1). Some commentators understand the Song of Solomon to be an allegory of Christ and the church and so, in this context, they see the rose as representing the Lord Jesus. Certainly, when Jesus was nailed to a cross between two criminals He was the epitome of a rose between two thorns. Malchut is the lowest sefira, which is the vessel that receives from all those above, and brings them to expression. The reason that it is a manifestation of kingship is that the unified workings of the sefirot together show G‑d's hallmark in the underlying creative power and providence, and hence to His sovereignty and rulership. In terms of the soul we can explain malchut as self-realization, i.e. the vessel through which the aspects of the self establish themselves. We would be glad to hear your thoughts or experiences related to the song. Likewise, please do not forget to hit the like button and share the inspiration with your friends and loved ones. Here on Country Thang Daily, we strive to bring you a daily dose of cutting-edge entertainment through country gospel music and their interesting stories.

Malchut is alluded to by the term Knesset Yisrael (which also connects with the Shechina, as mentioned above), and therefore the student can absorb the idea of malchut through the filter of the Collective soul roots of Israel. In terms of this discourse, this is meant to bring out to us that the revelation of the divine Kingship depends upon Knesset Yisrael. All this is symbolized by the rose. The above lines were meant to introduce who that ‘rose’ is referring to. The phrase, “the greatest gift of God,” provides us with the key. For what or who else could be God’s greatest gift to mankind other than His only begotten Son? We’ve already known the answer to this from the book of John. And as we move further, the song will make it even clearer for us. The following lines summarized the birth, death, and resurrection of Jesus.

Christ’s Representation

Rabbi Chezkiah…": The commentary Damesek Eliezer explains that the Zohar chooses to start with a lesson by Rabbi Chezkiah because his name hints to us a message: "Chezkiah" can be read as " chazak Y-ah" which in Hebrew means "strength of the divine name ' Y-ah'". The message is that when a person embarks on the voyage of traversing the vast ocean of Kabbala he is assured divine assistance. One thing I didn't like was Sassy getting together with Daniel; I just never believed their love. They didn't seem to know each other for that long before becoming totally infatuated with her and I found it hard to believe that she wouldn't ever et over someone she knew for just a few months and even within that time barely spoke to for half of it because of the misunderstanding they had. My name is Christopher Peppler and I was born in Cape Town, South Africa in 1947. While working in the financial sector I achieved a number of business qualifications from the Institute of Bankers, Damelin Management School, and The University of the Witwatersrand Business School. After over 20 years as a banker, I followed God’s calling and joined the ministry full time. After becoming a pastor of what is now a quite considerable church, I earned an undergraduate theological qualification from the Baptist Theological College of Southern Africa and post-graduate degrees from two United States institutions. I was also awarded the Doctor of Theology in Systematic Theology from the University of Zululand in 2000.

With skillful application of the craft at which she excels, Rosie has produced yet another certain winner. An absorbing tale depicting with great accuracy the nostalgia of bygone times, it evokes warmth, laughter and tears linked by a storyline that defies you to put it down... A wonderful story from a supremely gifted writer ' His Presence above is manifest in bina and is therefore called the " Upper Shechina" or the "Upper Rose". His Presence below is manifest in malchut or the "Lower Rose".Here’s the thing – afflictions have the potential of drawing us closer than ever to Jesus. Often, it is only when we are experiencing a severe thorn in the flesh that we realise our need for the Lord and admit our dependence upon Him. We cry out to Him and ask Him to heal or release us, but sometimes He simply says, “No….. but I am with you and that is all you need.” Was moved to higher ground The Bishops | Photo: Screen grabbed from Youtube Did this piece make your day? Despite losing her mother at a young age, Sassy has grown up surrounded by although poor, she is happy. So Sassy is devastated when her father marries wealthy widow Elizabeth Bonner. Social climber Elizabeth despairs of a step-daughter who is more at ease with servants than those above stairs, and is jealous of Sassy's growing beauty which threatens to outshine her own daughter. It is of great significance that the start of this section of the Zohar, which is a commentary on the Torah, should begin by quoting not from the Torah, but from the Song of Songs of King Solomon. The space in between the Cherubim in the Holy of Holies in the Temple is the place of the closest, most intimate relationship between G‑d and His People; this level of relationship is expressed in the Song of Songs, a love-song pouring out the intimacies of the heart. By opening up its revelation of the Supernal mysteries with this quote, the Zohar hints to us that this relationship is its driving theme. With this we can understand why the Zoharic system of giving over its knowledge revolves around the masculine-feminine relationship. This same relationship pervades the Song of Songs in its every verse. The inner level of the Torah which expresses itself in the form of song… In a sense, then, we see a great aspect of our relationship with G‑d. We said before that "G‑d created the world because He wanted to dwell in the lower realm". It's all very well to love G‑d when you are flying on a spiritual high, but what happens when you touch down and have to maintain the relationship through the daily grind of existence? The true test of such a relationship is whether it can withstand the pressures of the bad times. When two people have a deep and loving relationship it expresses itself in absolute fidelity in the bad times as well as in good. And when it maintains itself through the difficulties, it gives further strength to those bonds of love.

For there is one level of a rose and there is another level of a rose": The Arizal was the first person to really reveal the deep secrets of the Zohar from an understanding of its esoteric text. He explains as follows: this phrase hints to two states of malchut; a higher state and a lower state. Before we can understand this explanation of the verse, we must explain briefly the concept of the Shechina: G‑d…wanted to dwell in the lower realm. He created the spiritual realm as a pathway to reach the lower realm… The name Y-ah is used in reference to spiritual energies above nature. This divine energy will be given to the student as he delves into the supernal secrets. Let us now review the scriptural verse. A "rose amidst the thorns" connotes the Shechina- malchut in its lower state. "My beloved" refers to malchut in its higher state. Even though "beloved" usually refers to bina, when malchut arises to bina, it too can be so-called, in accordance with the Zoharic principle: "like mother- bina, like daughter- malchut". Malchut is…the vessel through which the aspects of the self establish themselves… Let us try and understand how the mechanism of " malchut ascending" works: The intensity of revelation within malchut can increase from above or below. An example of this increase from above is the closer proximity to G‑d that we are able to feel on Shabbat. This is really a gift from G‑d which allows the revelation of the Divine to build and build throughout the day. Malchut fills with more divine light and thus gradually rises to its higher state. This is somewhat like a hot air balloon. The more you use the burners, the higher you rise.I have been happily married to Patricia since the age of 20, have two children, Lance and Karen, a daughter-in-law Tracey, and granddaughters Jessica and Kirsten. I have now retired from both church and seminary leadership and devote my time to writing, discipling, and the classical guitar. It is written…": Normally the Zohar excludes this phrase and just says, "Rabbi So-and-So opened", followed by the verse. The message here is that we must write these words on the heart. Rabbi Chezkiah's opening teaching is of fundamental importance in helping us cope with our present situation. By taking this lesson to heart we show that this teaching is not merely an intellectual one, but also an emotional one. We must really feel the pain of exile, and use it to fire our efforts towards redemption. By opening ourselves up in the same way as Rabbi Chezkiah, we can discover the inner truth which is engraved upon the heart. Until this point we were explaining the two states of malchut in terms of the sefirot. The next step is to see what this means in terms of man's soul. The verse states: "And the Lord created man in His image." ( Gen. 1:27) The great kabbalistic principle derived from this is that just as G‑d has ten divine attributes so does the soul. And furthermore the workings of the soul's sefirot can be paralleled to the mechanisms of the sefirot above. From this comes the guiding principle expressed in the verse: "And you shall walk in His ways" ( Deut. 30:16). As the Rabbis explain: just as He is merciful, so we too must be merciful; just as He is full of loving-kindness, so too must we be full of loving-kindness, and so on.