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The Apostle Paul uses the illustration of a thorn in his flesh to describe a troublesome condition that the Lord made use of to keep him humble and grounded; ‘ To keep me from becoming conceited because of these surpassingly great revelations, there was given me a thorn in my flesh…’ (2 Corinthians 12:7). Paul pleaded with the Lord three times to have it taken from him but Jesus’ answer was, “ My grace is sufficient for you, for my power is made perfect in weakness.” (Verse 9). 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. 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. There is no end to the theological debate that has ensued over the centuries as to what Paul meant when he wrote that his ‘thorn’ was a messenger of Satan sent to torment him, but I won’t attempt to deal with that in this short article. My view is simply that Paul had some sort of affliction that God used redemptively to keep him humble, and the devil used to torment him. There has also been endless speculation as to the exact nature of Paul’s thorn in the flesh. Some say anxiety over his pre-Christian past; others claim it represented his critics such as the ‘super apostles’ of Corinth; yet others claim that Paul was an epileptic or that he suffered from migraines. It is all just speculation, but I believe there is reasonable evidence to show that Paul was probably suffering from deteriorating eye sight (Galati ans 4:!3, 15 6:11).
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. 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. Rabbi Chezkiah opened [his discourse] and said: "It is written: ' As a rose among the thorns, so is my beloved amongst the daughters'. (Songs 2:2) Who is the rose? This refers to 'Knesset Yisrael' - the Collective soul roots of Israel, malchut. (For there is one level of a rose and there is another level of a rose.) Just as a rose, which is found amidst the thorns, has within it the colors red and white, also Knesset Yisrael has within her both judgment and loving kindness. Just as a rose has in it thirteen petals, so too Knesset Yisrael has within her thirteen paths of mercy which surround her from all her sides. ( Zohar I, Intro. pg 1) All the things that G‑d creates in the lower realm…are expressions of their spiritual roots, forces, and divine archetypes in the upper realms… When a person expresses himself in action, all the sefirot of his soul (whether openly or in a hidden manner) come together. This is an example of the sefirot coming to malchut and expressing through her. There are two ways that this can happen: sometimes you find yourself doing something with great enthusiasm driven by a crystal clear image in your heart and brain of all the exciting ideas behind your action - this is " malchut ascending to bina"; at other times you may do the same thing without vigor, unable to muster that dynamic vision, your mind and heart clouded by distractions, your feelings lying dormant - this corresponds to malchut in its constricted state below.Also the fact that the Zohar starts by quoting from the Song of Songs hints to us that its special goal is to reveal the inner level of the Torah which expresses itself in the form of song. 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. From the verse we see that in a sense both states are equal: "As a rose…so is my beloved..." - this teaches us that one should not withhold himself from serving G‑d, even when he is not inspired. G‑d knows that one goes through ups and downs, and He derives pleasure from our service in both states.
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. 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 ' 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. About a year ago a member of my congregation was living through the final stages of a long struggle with cancer. One Sunday after the church service I sat with her and asked her how she was doing. She told me that she knew she only had a short time left in this world. She expressed her concern for her family and confessed her moments of doubt and fear. Then she looked me in the eyes and said, “It has been hard Chris, but I would not swop this experience for anything because it has drawn me so close to Jesus.” She was not trying to be pious or religiously correct; she was expressing a profound and sincere truth – His grace was sufficient for her.opened": This term issued frequently in the Zohar to indicate that the teacher opened himself up as a vessel to experience the spiritual. After this he trail-blazed to open up a new pipeline of Torah which he poured forth through his lesson. 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.” malchut": In brief G‑d, who is infinite and ungraspable, expresses Himself and relates to man through His supernal attributes, which He also created. Malchut is both the last of the ten sefirot, and the vessel through which the other nine express themselves in the world. This results in the revelation of the kingship of G‑d. 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 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.
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