with many separate divisions or localities, whither the souls of proselytes return after separation from the body. The region included under the right wing contains two divisions through which pass the souls of the children of Israel, when after death they ascend to the celestial locality called Haya. The left wing with its two divisions is reserved for the nations of Ammon and Moab. All souls, however, whether they come forth from Haya, or Ammon and Moab, are living creatures differing in their kind, being those of Israel or those of proselytes who, as stated, ascend to the regions under the right wing of the Schekina. A further allusion to this mystery occurs in the words: "And ye shall be a delightful land." (Mal 3:12) For this reason Israel is called ben yaqir (a dear son), because the Lord has given him a better portion than that of the proselytes. The children of Israel are also called "those whom I carry in my bosom," viz., the beautiful land to which, having ascended after death, they shall go out no more. The scriptures proceed further, "cattle and creeping thing and beast of the earth after his kind," teaching us that animals differ in their natures and forms, though animated with the same breath and life, so human souls, though differing the one from the other, nevertheless derive their origin from the same divine source.
The ninth precept has reference to the poor and indigent, ministering to their necessities as it is written: "Let us make man in our image, after our likeness." "Let us make man." Here the plural form of expression is used in order to point out that the creation of man was effected by the two divine essences symbolized as the male and female. "In our image," betokens the rich, corresponding to the male, "after our likeness," the poor, corresponding to the female. Now just as the two divine essences form a single whole, so amongst men ought these two classes, the rich and poor, symbols of the male and female principles in the divine nature, to form one mutually co-operative whole or community. "And let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and every creeping thing that creepeth upon the earth," the mystical meaning of which is given and explained in an occult work by King Solomon thus: "Whose has compassion on the poor, from his face and countenance will never fade away the reflection and glory of the divine likeness borne by the first man, by which he ruled and dominated the whole animal creation." As it is said: "And the fear of you and the dread of you shall be upon every beast of the earth, the fowl of the air, every creeping thing and the fish in the sea, etc." All these tremble and fear before the presence of man, because of the divine image imprinted thereon and is the only law of the creator enjoined upon the animal world that instills them with fear because of this image, first born by Adam. As long as man entertains and cherishes compassion and sympathy for the poor, he will continue to bear it. While he exercises charity he is truly human; when he ceases and refrains therefrom, he becomes and continues merely an animal. How can this be substantiated? From the life of Nebuchadnezzar, the Babylonian monarch, whose dream of his own downfall was never realized whilst succoring the poor. Immediately he ceased from deeds of charity and compassion and suffered himself to become filled with pride of heart and vainglory, then was heard the voice of the heavenly watcher: "The Kingdom is departed from thee," that is, the seal and stamp of the divine born by Adam, vanished from him and he ceased to be human. "His heart became changed and a beast's heart was given him and he was driven out from amongst men and dwelt with the beasts of the field." For this reason the scripture in order to express the creation of man, makes use of the words: "Let us make man," to indicate that to preserve the divine image, we should be charitable and compassionate, as was the rich and affluent Boaz to Ruth.
The tenth precept concerns the fixing and girding of the phylacteries. Said Rabbi Simeon; "Thy head upon thee is like Carmel (Garden)." (Cant. 7:5) These words have already been commented upon, but they have another and deeper meaning. "Thy head upon thee" refers to the phylactery of the head which represents the divine head, or, in other words, the divine name IHVH of which each of the letters stands for a verse of scripture which placed within the four sections of spaces of the phylactery of the head, correspond to the letters of the divine name. This is why we are taught by tradition that the words of scripture, "And all the people of the earth shall see that thou art called by the name of the Lord and they shall be afraid of thee," (Deut. 28:10) refers only to this phylactery. The first space or compartment contains the verse "Sanctify unto me all the first born whatsoever openeth the womb." (Ex. 13:2) Connoting the first letter of the Tetragrammaton, viz., I (י) symbol of the first of all divine origins. This letter opens as it were the womb of the second, H, whereby it becomes fruitful. In the second space is enclosed the words: "and it shall be when the Lord shall bring forth into the land," (Ex. 13:5) referring to the second letter, H, whose womb as just stated is opened by Yod. In the Sepher Yetsirah we read, by fifty gates or openings of the 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
