14 Lis 2012, Śro 20:23, PID: 324758
Zwykły człowiek, który to czyta, za bardzo nie rozumie w czym rzecz, bo jest to coś całkowicie przeciwnego zdrowemu rozsądkowi. Ale najwięksi mędrcy, ci co osiągnęli tą wolność własnie o tym piszą. A my zniewoleni, możemy tylko czytać i próbować nieudolnie coś z tego zastosować w swoim życiu..
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Cytat:Furthermore for man to resemble his Creator according to the secret of the Supernal Crown (KETER) he must possess, too, many of the qualities of the divine providence. First: The quality of humility includes all qualities, for it belongs to the Crown (KETER), which is the highest attribute. It does not raise nor exalt itself upwards; on the contrary, it descends to look downwards at all times. For this there are two reasons.
The first is that it is ashamed to gaze at its Source, but the Cause of its emanation looks continually into it to give goodness to it while it looks down to those beneath. So, too, man should be ashamed to gaze proudly upwards, but he should ever look downwards in order to abase himself as much as possible. This quality depends chiefly on the head, for the proud man lifts his head upwards while the poor man lowers his head. Behold, there is none so patient and so humble as our G-d in His quality of Crown (KETER). For there is perfect mercy before which there can enter no flaw, sin, judgment nor any other quality to prevent it providing and flowing with goodness at all times. So, too, should man behave, that no cause whatsoever prevent him from doing good to others and any sin or the misdeeds of unworthy persons be barred entrance in order to prevent him from doing good to all who need it at all times and in every moment. As He provides from the horned buffalo to the brood of vermin, despising no creature, for if He were to despise His creatures because of their insignificance they could not exist even for one moment, but He shows mercy to them all. Just the same, man should be good to all creatures, despising none, that even the most insignificant assumes importance in his eyes and he be concerned with it. And he should do good to all in need of his goodness. This quality depends on the Crown (KETER) according to the secret of the head in general.
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The chief quality he should make his own is humility, for this is the key to them all for it is the chief of them all, the first aspect of the Crown (KETER), under which all are contained. Behold, humility chiefly means that man finds no worth in himself but values himself as naught. As the humble one said (Shemot 15: 7): "What are we that you complain against us?" until in his own eyes he is the lowest of creatures and exceedingly despicable and loathsome. Then when he strives constantly to acquire this quality all other good qualities will follow in its wake. For the first quality of Crown (KETER) is that it considers itself as naught before the One from Whom it emanates. So, too, a man should consider himself as actually nothing and his non-existence far better than his existence. As a result of this he will behave towards those who offend him as if they were right and he the wrongdoer. And this will be the cause of acquiring the good qualities.
Now I have found a cure by which a man can accustom himself to these things little by little so that he may be cured of the disease of pride and enter the gates of humility. This ointment is made up of three balms.
The first is that he accustom himself to flee honor as much as possible, for if he allows honor to be paid him he will become attuned to such matters of pride and his nature will find satisfaction in it and he will find it difficult to be cured.
The second is that he should train his thoughts to appraise his own worthiness, saying: "What does it matter if people do not know how despicable I am, do I not know myself that I am despicable in this and that thing?" whether in lack of knowledge, or lack of power, the disgrace of eating and of excrement, and so forth, until he becomes despicable in his own eyes.
The third is that he constantly think on his sins, desiring purity and rebuke and suffering. And he should say: "What are the best sufferings in the world, which will not deter me from G-d's service?' There are none better than that he be insulted, despised and railed against. For these will not withhold his strength from him and he will not be sick. Nor will his food and clothing be withheld nor his life nor the lives of his sons. If so he should actually desire them saying: "Why should I fast and afflict myself with sackcloth and flagellation which weaken my strength for G-d's service that I bring them upon myself? It is far better that I suffer men's contempt and insult that my strength does not depart and is not weakened.' In this way when insults are meted out to him he will rejoice in them and, on the contrary, desire them. From these three ingredients he should compound an ointment for the heart and accustom himself to this all his days.
I have further found a good medicine, though not as effective as the other. This is that man should train himself to do two things:
First, to honor all creatures, in whom he recognizes the exalted nature of the Creator Who in wisdom formed man. And so it was with all creatures, that the wisdom of the Creator is in them. He should see for himself that they are therefore exceedingly to be honored for the Creator of all, the most exalted Wise One has busied Himself with them and if, G-d forefend, man despises them he touches upon the honor of their Creator. This can be compared to a wise artificer who fashions a vessel with great skill and shows it to men, one of whom derides and speaks lightly of it. How angry that sage will be for by despising the work of his hands his wisdom is despised. It is evil, too, in the eyes of the Holy One, Blessed is He, if any one of His creatures is despised. It is therefore written (Tehillim 104: 24): 'How manifold are Your works,' not 'how great,' but rabbu, from the expression “rab beto”, namely, very important. You have made them all in wisdom and because Your wisdom is attached to them, important and great are Your works. It is fitting that man see in them wisdom, not cause for them to be despised.
The second is to bring the love of his fellow-men into his heart, even loving the wicked as if they were his brothers and more so until the love of his fellow-men becomes firmly fixed in his heart. He should love even the wicked in his heart saying: "Would that these were righteous, returning in repentance, so that they were all great men, acceptable to the Omnipresent; as the faithful lover of all Israel said (Bamidbar 11: 49) "Would that all the people of Hashem were prophets." How can he love them? By recalling in his thoughts the good qualities they possess, by covering their defects and refusing to look at their faults and only at their good qualities. He should say to himself: "If this loathsome beggar were very rich how much then would I rejoice in his company, as I rejoice in the company of some other. But if he were to don the splendid garments of someone else, there would be no difference between him and his superior; why then should his honor be less in my eyes? Behold, in G-d's eyes he is superior to me for he is plagued with suffering and poverty and cleansed from sin and why should I hate one whom the Holy One, Blessed is He, loves?" In this way man's heart will turn towards the good and he will accustom himself to ponder on all the good qualities we have mentioned.