The Essential Works of Kabbalah. Bernhard PickЧитать онлайн книгу.
celestial and concealed temple, the Yod enters and penetrates into H, that the sound of the schophar or trumpet may be heard. The schophar is securely closed until Yod comes and opens it and makes its sound heard, typifying freedom and the enfranchisement of the slaves and bondmen. It was by the sound of the schophar that the children of Israel marched out of Egypt, so will it always he, hereafter, the herald of freedom and deliverance. Such is the esoteric explanation of the letter H. The third space or section contains the Shema. "Hear Oh Israel, the Lord our God is one God," (Deut 6:4) and is a commentary on the letter V (vau) which proceeds from the two letters before it and unities them. The fourth space contains words of blessings (Deut. 11:13-21) and menaces to the congregation of Israel, by the observance of which they should become the happiest and most powerful amongst the nations of the world. It connotes the final, H, fourth letter of the divine name and is formed from and includes in it the other three preceding letters. From these observations we may gather the occult meaning of the phylacteries. They are really explanations of the letters of the Tetragrammaton or divine name and therefore the scripture saith: "Thy head upon thee is as Carmel," and also: "The hair of thy head is like purple." Now the word used for hair in this verse is not the ordinary term Saar, but daleth, which comes from the root word dal, signifying poverty denoted by the phylactery of the arm, as that of the head denotes riches or wealth, and it is further added: "the King is held in its plaits or tresses," meaning that the divine name of God is in the four compartments of the phylactery. Whoever wears the phylacteries bears the divine likeness, for as the divine essence is expressed in the Tetragrammaton, so man becomes hearer of his image. Furthermore, it is said: "Male and female created he them," thus the phylacteries also symbolize the male and female, and taken together forth one unit or whole. Such is the symbolism of the phylacteries.
The eleventh precept has reference to the levying and giving of tithes on corn, and the product of fruit trees. Regarding the first, scripture states: "And God said, behold, I have given you every herb bearing seed which is upon the face of all the earth," and of the fruit trees: "behold I have given the children of Levi all the tenth in Israel for an inheritance," (Num. 18:12) and also: "All the tenth of the corn and of fruit trees are the Lord's and consecrated to him." (Lev. 27:30)
The twelfth precept concerns the tithes on fruit trees, as it is written: "every tree in which is the fruit of a tree, to you it shall be for food," or, in other words, though it is unlawful to keep what is consecrated to me I permit you to eat of the tenth of the products of the earth, whether of corn or trees, in order that they may serve as food to you and not to future generations.
The thirteenth precept relates to the redemption or purchase of the first born and thus making its life assured, for there are two angels, one of which is the lord of life, the other the lord of death, always hovering near and about at the time of birth. When a man redeems his child from the power of the latter then has it no power or influence over the life of his offspring. This is the esoteric meaning of the words: "And God saw every thing that he had made and behold it was very good." The word good designates the angel lord of life, the word very the angel lord of death. By redemption, the one is strengthened, the other enfeebled and has, as we have just said, no longer power over the child.
The fourteenth precept has respect to resting and ceasing from work on the sabbath day, as then God rested from the work of creation. This precept is subdivided into two others: one enjoining rest on this day, the other teaching us to keep it holy.
Concerning resting on the sabbath we have already said it was ordained, because the divine Being rested from his work which he then finished. When, however, the sabbath commenced, there were certain creatures who had not received bodies in which to incarnate. The question may here arise could not the Holy One have retarded the approach of the sabbath and thus have provided them with physical sheaths or bodies? The truth is, the tree of the knowledge of good and evil had excited them to revolt even before embodiment, through their great desire to descend into the world, or on to the earth, and make themselves lords and masters thereof. The Holy One then divided these into two classes of which he placed one, the good, by the tree of life, and the other, the had, by the tree, of knowledge of good and evil. Whilst intent upon providing for the former with bodily forms, the sabbath day dawned, and thus the work was interrupted and suspended.
If these rebellious and ambitious spirits had acquired bodies, the world would not have continued to exist even for a moment. The Holy One had, however, provided a remedy against this prospective catastrophe by hastening the coming of the sabbath and therefore the world exists and continues. What those wicked spirits thought of doing by the procreation of and filling the world with their offspring was accomplished by those good spirits by the tree of life who from the night of the first sabbath discharged this duty. This is why the wise and they who understand, restrict their connubial relationships to the day of the sabbath so that the wicked spirits may recognize how inferior they are to those who, whilst incarnated, are able to discharge marital duties. It is these wicked spirits who go forth in their hordes throughout the world with the hope of surprising anyone who violates and infringes the esoteric injunction respecting the conjugal act, the offspring of which becomes afflicted with epilepsy through becoming obsessed by Lilith, the great mother of the demons, who kills and destroys the child.
As soon as, however, the Sabbath day begins, and whilst it endures, these wicked spirits becoming filled with terror, fly quickly away and hide themselves, with the exception of one of them named Assimon who, with his attendants, is authorized to go through the world in order to seek and find out transgressors of the law relating to conjugal practice. When the night however has passed, he is obliged to go and hide himself in the great abyss of darkness. The sabbath ended, hosts of demons reappear in the world, and therefore to ward off and be proof against their evil influence and nullify their power, the reading of the ninety-first Psalm has been enjoined. As soon as the demons observe the children of Israel engaged in prayer, and the reading of it and holding in their hands a cup of wine, they hurriedly rush away and disappear in deserts and solitary places in which they make their dens and hiding places. May the Holy One ever keep and preserve us from their noxious power and influence!
Our masters and great teachers (their names and memories be ever blessed) admonish us that there are three different ways by which a man may incur guilt and attract evil: either by invoking curses upon himself, by wastefully casting bread or crumbs upon the ground, be they ever so small, and also at the conclusion of the sabbath by lighting a candle before first reading or reciting the psalm or liturgy of "separation" and by thus doing, causing the fires of Gehenna to be lighted before their time. There is in Gehenna a place reserved for those who break and profane the sabbath and who enjoy a respite from its fiery punishment whilst the sabbath endures and vent their maledictions and curses on them who light a candle before the prescribed time, saying: "May God hurl thee in his fury and bring thee hither and thus be tossed about as a ball so that thou becomest an object of shame and reprobation to thy kith and kindred."
The sanctity of the sabbath as long as it lasts imposes absolute rest both in the higher and lower worlds, during which, the punishments of the wicked cease and their overlookers remain inactive until the children of Israel have finished reciting the words: "Blessed art thou oh Lord who separateth the holy from the unholy." On him, however, who lights not his candle they invoke benedictions. (Gen. 27:28) (Deut. 28:3)
(Ps. 14:1) "God give thee of the dew of heaven and the fatness of the earth and plenty of corn and wine. Blessed be thou in the city and blessed be thou in the field, etc." "Blessed is the man that considereth the poor, the Lord will deliver him in time of trouble." Why does the scripture use the words "in time of trouble," in place of "the evil day?" Because the evil spirit then is able to obtain the mastery over the soul of a man, and then it is the Lord will deliver him. By the word dal (poor) is meant the humble sin-sick soul who repents of his sins against the Holy One. Another and further interpretation of the words: "The Lord shall deliver him in time of trouble" is that they allude to the last or judgment day.
The end of the Introduction.
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