The Essential Works of Kabbalah. Bernhard Pick

with a right spirit, or, in other words, let my higher and lower nature become purified and unified.

      With reference to the sixth precept contained in the words "Increase and multiply," he who conforms thereto increases the waters of the celestial river of life which never become dried up, but rather augmented by the birth of children. Every human soul, when it descends on to the earth plane, is accompanied by two attendant angels, one on the right side of it, the other on the left, as it is said: "He shall give his angels charge concerning thee, to keep thee in all thy ways." If, however, a man does wrong, they become his accusers.

      Said Rabbi Pinchus: There really are three protecting angels to a good man as we read: "If there be a messenger or angel with him, or an interpreter, one among a thousand to plead his uprightness." (Job 33:23) "If there be an angel," refers to the first; "An interpreter," to the second; "One among a thousand," the third.

      Rabbi Simeon replied and said: As a matter of fact there are five guardian angels to each person, for the scripture further proceeds: "He will be gracious unto him and will say." "He will be gracious," specifies the fourth; whilst "he will say," denotes the fifth.

      Then said Rabbi Pinchus: Thy words are not altogether exact, for as much as "He will be gracious" refers to the Holy One, since compassion and graciousness belong only to Him. Thou speakest truly, replied Rabbi Simeon, for whoever ignores the precept "Increase and multiply" obstructs the flow or course of the celestial river of life and thus violates and profanes the holy covenant. Of such it is written: "They shall go forth and look upon the carcases of the men that have transgressed against me." (Is. 66:24) "Against me," because this is a sin against God. The souls of such men will never enter unto the palace of the King, but be cast forth to live and dwell in the darkness and error of earth life.

      The seventh precept has reference to the circumcision of male children on the eighth day of birth, by which, bodily impurity is taken away. Of the celestial regions whither souls come forth to be incarnated on earth, one of them, the eighth in order, is termed Haya (living). This is the reason why circumcision is performed on the eighth day of birth. In the ancient book of Enoch, the course of the celestial river of life is described as resembling the letter Yod (‏י‎) which enters into the composition of the seventy-two divine names imprinted on the body of a child at time of birth, and denotes its purity. The words: "And fowl that shall fly above the earth" allude to Elijah, who is present whenever the rite of circumcision is performed, when a throne or seat is formed and set specially for him by pronouncing the words: "This is Elijah's throne." If this is neglected, he does not attend. Furthermore, we read: "And God created great whales or fishes," alluding to the two great fishes called Leviathan, symbolizing the male and female principle that manifests itself in every part of the creation. The words: "and every living creature" refer to the sacred name imprinted on the bodies of all incarnated souls coming from the celestial region called Haya. "Which the waters brought forth abundantly," denotes the letter Yod (‏י‎) with which, as a sign, the angels above are distinguished from demons and also the children of Israel from other nations of the earth, viz., the impure and idolatrous. Blessed is the lot of Israel!

      The eighth precept is that relating to the kindness to be shown to the proselyte who consents to be circumcised in order to enjoy the protection of the sheltering wings of the Schekina, or divine Presence, that guards and defends all those who, forsaking the worship of demons, give themselves up to the service of the true God. Thus it is written: "Let the earth bring forth, the living creature after its kind." The esoteric or mystical meaning of the words "after its kind," which are repeated twice in this verse of scripture, is as follows. The wings of the Schekina denote two celestial regions 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.