The beauty of the pearls
The warmth of the embers The nineteenth day of Kislev marks the liberation of Rabbi Shneur Zalman of Liadí his imprisonment during the Tsarist regime. Rabbi Shneur Zalman, also known as the Alter Rebe, was the founder of the school of thought of Hassidic Chabad and author of Tania (translated into Castilian the first part, Sefer Shel Beinoním, with extensive comments, as well as its second and third, Shaar HaIjud VeHaEmuná and Igueret HaTeshuvá by Editorial Sudamericana Kehot Lubavitch) and Shulján Aruj HaRav. The tsarist government arrested him because of accusations made by opponents infamatorias Hassidic movement.
After extensive research, Rabbi Shneur Zalman was exonerated of all charges and released a 19 Kislev in the year 1789. Since then, it has been a day of celebration for jasidím. This is because it is more than just the release of an individual. Rabbi Shneur Zalman had been at the forefront of those who spread the ideals of Hassidic, and his arrest was a danger to the movement. The Hassidic movement was barely half a century of time, and if the Russian Czar had implemented its plan for a death sentence for the Alter Rebe, the Hassidic would not have been what it is today. The miraculous release of Alter Rebe and claim his position was a liberation for the Hassidic and a reverse signal for increased force in spreading his teachings and way of life.
Hassidic teachings came from the secrets of the Torah, the esoteric side of Judaism. This is called the "soul" of Torah. This is very necessary to fuel the revealed aspects of Torah, the "body" of the Torah, the Five Books of Moses, the Talmud, and many other writings. In Jewish thought is a spiritual premise that the height declines from one generation to another. Our scholars today stand in humility before the greatness of those who preceded them. Why, then, Hassidic, who teaches the most supreme concepts, was introduced to the generation of today specifically? There are two approaches to explain why the Hassidic teachings were revealed precisely this generation of Jews. The first approach considers the purpose of the Jew in this world to bring awareness of Di-s and the Divine in this plane of existence. At this level there is great spiritual darkness and as they progressed exile, this darkness has grown!
This "soul of the Torah" the Jew who studies support the Hassidic teachings to reveal their latent spiritual powers. In other words, the Jew can fulfill the mitzvot of the Torah and engage in despite the obstacles of the world today.
The second approach our notes at the end of the current situation at the beginning of exile and redemption of the Future that has been said so often in the Torah: the reunion of all the exiles to Israel, the restoration of a Jewish state according to the Torah The reconstruction of the Holy Temple in Jerusalem. The Torah teaches that adequate preparation is required before a student can assimilate some knowledge. An introduction about what is happening is necessary. However, the introduction should contain qualities of the next stage of knowledge. Redemption Futura, or Messianic Era will be a time when the secrets of the Torah will be shared with everyone. Hassidic teachings bring a "pre-taste" of these secrets, now, as adequate preparation for the coming season Mashíaj.
There is one important difference between these two reasons. The first reason is mainly defensive: to give the Jew the strength to resist exile. It focuses on the mission to defeat the Jewish spiritual darkness. The Hassidic, taking advantage of the hidden powers of the soul, provides assistance to the Jewish capacity to fulfill its mission. The second reason is more positive. The Hassidic is not emphasized as a defensive measure, but rather as a means to join Di-s. As an introduction to the Messianic age and an "after taste" of it, there is an emphasis on combat spiritual darkness, as the messianic age there will be no darkness "I will take away the spirit of impurity from the earth." Instead of resorting to the occult powers of the soul as an assistance to the Jewish, the emphasis is placed on the soul of the Jew as an end in itself the unity between the most intimate aspects of the soul and G-d.
The warmth of the embers The nineteenth day of Kislev marks the liberation of Rabbi Shneur Zalman of Liadí his imprisonment during the Tsarist regime. Rabbi Shneur Zalman, also known as the Alter Rebe, was the founder of the school of thought of Hassidic Chabad and author of Tania (translated into Castilian the first part, Sefer Shel Beinoním, with extensive comments, as well as its second and third, Shaar HaIjud VeHaEmuná and Igueret HaTeshuvá by Editorial Sudamericana Kehot Lubavitch) and Shulján Aruj HaRav. The tsarist government arrested him because of accusations made by opponents infamatorias Hassidic movement.
After extensive research, Rabbi Shneur Zalman was exonerated of all charges and released a 19 Kislev in the year 1789. Since then, it has been a day of celebration for jasidím. This is because it is more than just the release of an individual. Rabbi Shneur Zalman had been at the forefront of those who spread the ideals of Hassidic, and his arrest was a danger to the movement. The Hassidic movement was barely half a century of time, and if the Russian Czar had implemented its plan for a death sentence for the Alter Rebe, the Hassidic would not have been what it is today. The miraculous release of Alter Rebe and claim his position was a liberation for the Hassidic and a reverse signal for increased force in spreading his teachings and way of life.
Hassidic teachings came from the secrets of the Torah, the esoteric side of Judaism. This is called the "soul" of Torah. This is very necessary to fuel the revealed aspects of Torah, the "body" of the Torah, the Five Books of Moses, the Talmud, and many other writings. In Jewish thought is a spiritual premise that the height declines from one generation to another. Our scholars today stand in humility before the greatness of those who preceded them. Why, then, Hassidic, who teaches the most supreme concepts, was introduced to the generation of today specifically? There are two approaches to explain why the Hassidic teachings were revealed precisely this generation of Jews. The first approach considers the purpose of the Jew in this world to bring awareness of Di-s and the Divine in this plane of existence. At this level there is great spiritual darkness and as they progressed exile, this darkness has grown!
This "soul of the Torah" the Jew who studies support the Hassidic teachings to reveal their latent spiritual powers. In other words, the Jew can fulfill the mitzvot of the Torah and engage in despite the obstacles of the world today.
The second approach our notes at the end of the current situation at the beginning of exile and redemption of the Future that has been said so often in the Torah: the reunion of all the exiles to Israel, the restoration of a Jewish state according to the Torah The reconstruction of the Holy Temple in Jerusalem. The Torah teaches that adequate preparation is required before a student can assimilate some knowledge. An introduction about what is happening is necessary. However, the introduction should contain qualities of the next stage of knowledge. Redemption Futura, or Messianic Era will be a time when the secrets of the Torah will be shared with everyone. Hassidic teachings bring a "pre-taste" of these secrets, now, as adequate preparation for the coming season Mashíaj.
There is one important difference between these two reasons. The first reason is mainly defensive: to give the Jew the strength to resist exile. It focuses on the mission to defeat the Jewish spiritual darkness. The Hassidic, taking advantage of the hidden powers of the soul, provides assistance to the Jewish capacity to fulfill its mission. The second reason is more positive. The Hassidic is not emphasized as a defensive measure, but rather as a means to join Di-s. As an introduction to the Messianic age and an "after taste" of it, there is an emphasis on combat spiritual darkness, as the messianic age there will be no darkness "I will take away the spirit of impurity from the earth." Instead of resorting to the occult powers of the soul as an assistance to the Jewish, the emphasis is placed on the soul of the Jew as an end in itself the unity between the most intimate aspects of the soul and G-d.
This difference between the two is best illustrated by a parable given by The Previous Rebe
"The pearls come from the bottom of the ocean. Coal, which generates light and warmth, comes from the depths of the earth. In the process of obtaining coal, must have an expert who directs the workers as to where and how to extract it from the mine. Workers can confidently rely on knowledge of the expert, but only when exactly follow their directives. And while they can rely on the expert's knowledge can not, however, rely on the oxygen supply of that. Every worker must have its own air hose connected to oxygen at the surface. If not, you lose life. Also, look for a pearl diver who must also take an air hose. " The Hassidic compares both the carbon in the soil and the pearls in the sea. The first reason given above for the revelation of the Hassidic in our time can be compared to the coals, the second reason, the pearls. What follows is an analysis of the parable. Coal, Rebe says Back, "generates warmth and light." The warmth is a sign of life. The warmth and light are not a quantitative measure, attached to the object.
"The pearls come from the bottom of the ocean. Coal, which generates light and warmth, comes from the depths of the earth. In the process of obtaining coal, must have an expert who directs the workers as to where and how to extract it from the mine. Workers can confidently rely on knowledge of the expert, but only when exactly follow their directives. And while they can rely on the expert's knowledge can not, however, rely on the oxygen supply of that. Every worker must have its own air hose connected to oxygen at the surface. If not, you lose life. Also, look for a pearl diver who must also take an air hose. " The Hassidic compares both the carbon in the soil and the pearls in the sea. The first reason given above for the revelation of the Hassidic in our time can be compared to the coals, the second reason, the pearls. What follows is an analysis of the parable. Coal, Rebe says Back, "generates warmth and light." The warmth is a sign of life. The warmth and light are not a quantitative measure, attached to the object.
Its effect is qualitatively the same object that was previously inert, lifeless, now it is hot and full of life. The Hassidic not added anything to the Torah. The 613 mitzvot are fully met before their introduction. But when the world became dark and cold spiritually, the Hassidic it provided warmth and light, reviving the implementation of the mitzvot. The Hassidic, exploiting the resources of the inner soul of the Jew, breathed new life and joy in the fulfillment of the Torah and mitzvot. And to shed "light", showed how to serve the Jewish Di-s beyond their normal capacity to transcend its limitations.
But the Jew needs to know how to use the Hassidic, adding warmth and life to their service to St. In the words of Rebe Previous: "There must be an expert to lead the workers as to where and how to remove it from the mine." Hassidic coal is there, ready to provide warmth and light. The expert who heads the workers are Rebés of each generation. But, warns Rebe Back, "workers can confidently rely on knowledge of the expert, but only when exactly follow their directives."
Simultaneously, however, the Hassidic can not put their entire load on the Rebe. "While they can rely on the expert's knowledge can not, however, rely on the oxygen supply of that. Every worker should have its own air hose connected to oxygen at the surface." The Rebe teach how to reach the coal has to be the one who reaches Hassidic and therefore must have its own "air hose." In simple terms: the person does not receive the needed light and warmth of the Hassidic unless it jasidut study. The study of Hassidic is its "air hose" that allows you to reach and benefit the Hassidic. The Rebe teach how to breathe life in service to the Di-s. Must be the Hassidic himself breathe.
This study should be done intensively, and really worked hard to understand concepts, not merely as a superficial reading. And should consider every day, not just occasionally. The study of Hassidic is the "air hose" one. You can not stop breathing one day and start again the following ... And when the air hose of a properly functioning everyday when you study properly jasidut every day warms and illuminates the Hassidic service day. This is the idea of Hassidic as represented by the "coal". Is quite different from that represented by the pearls. Coal is found in soil, the pearls in the sea.
The difference between land and sea is seen in the difference between the terrestrial creatures and sea creatures. The fish should live or die at sea. The sea is their life. Animals also depend on their habitat, the earth, to life (plants, etc.).. But that land is the source of life is not as obvious as the sea is the source of life for the fish. So, too, with the land and sea themselves. Everything exists only because the divine power invested in it. But the Godhead is not always obvious. The "sea" represents those worlds where the Divine is manifest, and therefore the creation of these worlds feel the constant need to stay connected with their source of life as the fish are hiding in the sea and depend on it. The "earth" represents those worlds where creatures do not feel the divine power that created them. They do not notice or feel that their existence is not hidden.
The Hassidic, as represented by the "coal", benefits the level of "land" of the individual aspects of "revelations". As is represented by the "pearls", benefits the level of "sea" in the person his "hidden aspects". Although, as explained above, the Hassidic gives warmth and life to a Di-s service by the person remains at the level of "land". While the study by the Hassidic Jew draws the inner faculties of the soul, he and Di s are not yet united. True, he is now Di s with vigor and warmth beyond their normal capabilities, but he still separated and the Divine. Its existence as an independent entity is still in a state of "revelation." This is where the highest dimension of Hassidic, as represented by "sea", took place principal.
The Jew must immerse themselves completely in their source of life, the Divine, to the extent that it is "hidden." He has ceased to have an independent existence. This is accomplished when one is studying Hassidic in abundant measure, not occasionally. Unlike the study of the exoteric, which does not always lead to a recognition of the Divine, the knowledge of the Hassidic Di-s. When a Jew is totally immersed in the springs of the Hassidic Torah, is immersed in, and feel, Divine. This is similar to the Messianic Era, when "the earth will be filled with the knowledge of Di s as the waters cover the sea." But this effect is not a Hassidic crucial need. The idea of a Hassidic infusor as warmth and vitality in the compliance of the Torah and the mitzvot of the person is of utmost importance because without it, the darkness of exile can overcome the defenses of the Jew. In the words of Rebe Previous: "If you do not lose life."
So as compared to coal, which generates warmth and light, elements vital to life. But the second effect of the Hassidic Jews, the completely submerged in the Hassidic, thereby linking his soul to Di-s, the "pre-taste" of the messianic age is not so crucially needed. It was compared to the "pearls" that are luxuries, not necessities of life. Thus we find that the Rebe Back, in his parable of the more elaborate the metaphor relates to the "coal" of the "pearls". That, however, was in his time: the coming of the Mashíaj then it was not so imminent, so the need to prepare for the Messianic Era was not as urgent. The key issue in those days was to ensure that Jews did not fall prey to the intense darkness of exile.
The Hassidic, as revitalization of the commitment of Jews with the Torah was more important than Hassidic as an end in itself (knowledge of Di-s). The coal was a necessity; pearls, a luxury. But pearls are not a luxury when one stands before a king in his royal court. The respect and honor toward royalty require more than ordinary clothes. We must also wear jewelry and pearls. Mashíaj coming soon. The darkness of exile will end, and the true and complete redemption begin. Redemption, say our Sages, is the "wedding" between the Jewish people and Di-s, the Supreme King of kings, when they join. And a marriage preparation requires the "pearls" to adorn the bride. Hassidic must consider in abundance.
The Zohar says the Jews are in exile as a bride in a tannery. Because of His great love for her, god, the groom is willing to disregard the foul stench exile and enter there. But that is only in exile. Now, when the exile is rapidly coming to an end, we must be ready for redemption. Can we go to the "wedding" with clothes that are suitable for a tanning? We must acquire the "pearls" necessary ... Filling the world with a study of Hassidic "as the waters cover the sea", accelerate the marriage between Di-s and the Jewish people. Very soon we will see the Jews and God together, in the true and complete redemption. Amen
