Which Containeth the Introduction.
1. Tradition.—On that day on which the Companions were assembled together in the house of Rabbi Schimeon, and on which he had arranged his affairs because he was about to depart from the world, before him were Rabbi Eleazar his son, and Rabbi Abba, and the rest of the Companions; and the house was full.
2. Therefore lifting up his eyes, Rabbi Schimeon saw that the house was full. And Rabbi Schimeon wept, saying: “The second time when I was sick, and Rabbi Benchas Ben Yair was in my presence, and until I had chosen my place, life hath been prolonged unto me even until now.
3. “When I was restored, fire surrounded (my habitation) which hitherto hath never ceased, neither did any man enter in unto me without permission.
4. “But now I see that it is taken away, and that the house is filled.”
5. Whilst they were sitting down, Rabbi Schimeon, opening his eyes, beheld a certain vision, and lo! fire surrounded the house!
6. Therefore all (the others) went forth, and Rabbi Eleazar his son, and Rabbi Abba remained; but the other Companions sat without.
7. Rabbi Schimeon said unto Rabbi Eleazar his son: “Go forth, and see whether Rabbi Yitzchaq be present, for whom I have made myself surety.
8. “And say thou unto him that he dispose his affairs, and that he may sit down with me. Blessed is his portion.”
9. Rabbi Schimeon arose and again sat down; and he laughed aloud, and rejoicing, said: “Where are the Companions?”
10. Rabbi Eleazar arose and introduced them, and they sat down in his presence.
11. Rabbi Schimeon lifted up his hands and prayed a prayer, and was joyful.
12. And he said: “Let those Companions who were in the former Conclave1 assemble here.”
13. Therefore, all the others having gone forth, there remained Rabbi Eleazar his son, and Rabbi Abba, and Rabbi Yehudah, and Rabbi Yosi Bar Yoqeb, and Rabbi Chiya.
14. In the meantime Rabbi Yitzchaq entered, to whom Rabbi Schimeon said: “How excellent is thy lot! How much joy is this day stored up for thee!”
15. Rabbi Abba sat down behind his (i.e., Rabbi Schimeon’s) back, and Rabbi Eleazar before him (i.e., Rabbi Schimeon).
16. Rabbi Schimeon spake and said: “Surely now is the time of benevolence, and I desire to enter without confusion into the world to come.
17. “And verily these sacred things, which hereunto have never been revealed, I desire to reveal before the Schekhinah,
18. “Lest they should say that I have kept back anything, and that I have been taken away from the world; for even until now these things have been concealed in my heart, so that having entered into these very matters I may be with them in the world to come.
19. “But this is my arrangement of you; let Rabbi Abba write, and let Rabbi Eleazar my son speak openly; but let the rest of the Companions in silence meditate in their heart.”
20. Rabbi Abba arose from his seat behind him, and Rabbi Eleazar his son sat down.
21. He said unto him, “Arise, O my son, for another shall sit in that seat;” and Rabbi Eleazar arose.
22. Rabbi Schimeon covered himself and sat down; and he commenced, and said Ps. cxv. 17: “’The dead shall not praise IH, Yah, nor all they who go down into silence!
23. “’The dead shall not praise Yah; ‘so it is certain that it is assuredly those who are called dead; for He, God, the most Holy One—may He be blessed!—is called the Living One, and is Himself commemorated among those who are called living, and not with those who are called dead.
24. “And the end of this text runneth thus: ‘Nor all they who go down into silence;’ for all they who go down into silence remain in Gehenna.
25. “There is another reason appertaining to those who are called living, for God the must Holy One—may He be blessed!—desireth their glory.”
26. Rabbi Schimeon said: “How different is this occasion from that of the former conclave! For into a certain conclave2 came He, the most Holy and Blessed God, and His Chariot.
27. “Now verily He, the Holy One, is here—may He be blessed—and He hath approached with those just who are in the Garden of Eden,3 which did not occur in the former conclave.
28. “And God, the Most Holy One—may He be blessed—more promoteth the glory of the just than His own glory.
29. “As it is written concerning Jeroboam, who sacrificed unto and served other gods, and yet God, the Most Holy One—may He be blessed!—waited for him.
30. “But because he stretched forth his hand against Iddo the prophet, his hand became withered.
31. “For it is written, 1 Kings xiii. 4: ‘And his hand became withered, etc. Here it is not written that it was because he served other gods, but because he extended his hand against Iddo the prophet, etc.
32. “Now, therefore, God the Most Holy One—may He be blessed!—promoteth their glory (i.e., that of the just), and they all come with Him,”
33. He said. “Verily, Rav Hamenuna the elder is here, and around him are seventy just represented in his circle, of whom certain shine with the splendour of the Ancient and Most Holy One, the Concealed with all Concealments.
33. 4He, I say, cometh, in order that with joy he may hear those words which I shall speak.”
34. And when he had sat down be said: “Assuredly here a seat hath been set aside for Rabbi Benchas Ben Yair.”
35. The companions who were there trembled greatly, and they arose, and sat down in the lower part of the house; but Rabbi Eleazar and Rabbi Abba (still sat) before Rabbi Schimeon.
36. Rabbi Schimeon said: “In the former Assembly we acted thus, namely, that all the companions spoke, and I also with them, by turns.
37. “Now I shall speak alone, and let all hear my words superiors and inferiors; blessed be my portion this day!”
38. Rabbi Schimeon commenced, and said, Cant. vii. 10: “’I am my beloved’s, and his desire is towards me.’
39. “As long as I have been bound unto this world in one link with God, the Most Holy One—may he be blessed!—have I been bound, and therefore now is His desire towards me.
40. “For He Himself and His whole holy company come, so that with joy they may hear the concealed words, and the praise of Him, the Most Holy Ancient One, the Concealed with all Concealments.
41. “And He separateth Himself ever more and more; He is separated from all things, neither yet doth He altogether separate Himself, seeing that unto Himself all things adhere, and that He Himself adhereth unto all; HVA, Hoa, He Himself is all; He the Most Holy Ancient of all Ancients, the Concealed with all Concealments.
42. “He hath been formed, and yet as it were He hath not been formed. He hath been conformed, so that He may sustain all things; yet is He not formed, seeing that He is not discovered.
43. “When He is conformed He produceth nine Lights, which shine forth from Him, from His conformation.
44. “And from Himself those Lights shine forth, and they emit flames, and they rush forth and are extended on every side, like as from an elevated lantern the rays of. light stream down on every side.
45. “And those rays of light,5 which are extended, when anyone draweth near unto them, so that they may be examined, are not found, and there is only the lantern alone.
46. “So also is He the Most Holy and Ancient One: He is that highest Light concealed with all concealments, and He is not found; those rays6 (proceeding from Him) being excepted, which are extended, which are revealed, and which are hidden.
47. “And they are called the Holy Name, and therefore are all things One.
48. “Which truly our companions have said in former books, that certain paths have been created by the Most Holy Ancient One, who is revealed through them collectively and severally; since they are the conformations of the Most Holy Ancient One, concerning them now there is not time for examination.
49” I have spoken concerning them in the Holy Assembly, and I have beheld that which before I did not understand in such a manner, and I have hidden the matter in my heart.
50. “But now I alone will describe these things before the Holy King, and all those assuredly just men who have assembled to hear these words.”
Concerning the Skull of the Ancient One, and Concerning His Brain; and Concerning the Three Heads, and the Hair, and the Discriminatory Paths.
51. The skull of the White Head hath not beginning, but its end is the convexity of its joining together, which is extended, and shineth.
52. And from it the just shall inherit four hundred7 desirable worlds in the world to come.
53. And from this convexity of the joining together of this White Skull daily distilleth a dew into Microprosopus, into that place which is called Heaven; and in that very place shall the dead be raised to life in the time to come.
54. Like as it is written, Gen. xxvii. 27: “And Elohim shall give thee from the dew of heaven.”
55. And His head is filled with that dew, and all the place of the apple-trees distilleth therewith.
56. He, the Most Holy Ancient One, is hidden and concealed, and in that Skull is the Supernal Wisdom concealed, who is found and who is not found.
57. For assuredly in Him, the Ancient One, nothing is revealed save the Head alone, seeing that that Head is itself the Head of all heads.
58. The beginning of that Supernal Wisdom which also is itself the Head, is hidden therein, and is called the Supernal Brain, the Hidden Brain, the Tranquil and Calm Brain; neither doth any man know it save He Himself.
59. Three Heads have been formed forth, one within the other, and the other above the other.
60. One Head is the Concealed Wisdom, which is covered and is not disclosed.
61. And this Hidden Wisdom is the Head of all things, and the Head of the remaining wisdoms.
62. The Supernal Head is the Most Holy Ancient One, the Concealed with all Concealments.
63. The Head of all Heads, the Head which is not a Head8—namely, that which is in that Head—neither knows nor is known, because it cannot be comprehended either by Wisdom or Understanding.
64. And therefore is it read, Num. xxiv. 11: “Fly thee in thy place;” and Ezek. i. 14. The Chaioth, living creatures, are said to run forth and return.
65. And therefore is the Most Holy Ancient One called AIN, Ain, the Negatively Existent; seeing that back from Him dependeth the AIN, the Negative Existence.9
66. But all these hairs and all those locks depend from the Hidden Brain.
67. And all are calm (otherwise, are disposed) in the Equilibrium; neither in any manner is the neck seen (i.e., because of the locks which overshadow it).
68. Because He the Most Holy Ancient One is in an unvarying condition of joy, neither changeth He from mercy for ever.
69. But in the thirteen measurements10 of mercies is He found, because that Wisdom hidden in Him is divided into three,11 paths in a quarternary, and He Himself the Ancient One comprehendeth them, and through them doth He reign over all things.
70. One (path) which shineth in the midst of the hairs going forth from the Skull, is that path by whose light the just are led into the world to come.
71. Like as it is written, Prov. iv. 18: “And the path of the just shineth as the light.”
72. And concerning this it is written, Isa. lviii. 14: “Then shalt thou delight thyself in Tetragrammaton.”
73. And from that path12 are all the other paths illuminated which depend from Microprosopus.
74. He the Eternal Ancient of the Ancient Ones is the highest Crown among the Supernals, wherewith all Diadems and Crowns are crowned.
75. And from Him are all the Lights illuminated, and they flash forth flames and shine.
76. But He verily is the Supreme Light, which is hidden, which is not known.
77. And all the other Lights are kindled by Him, and derive (their) splendour (from him).
78. He the Most Holy Ancient One is found to have three heads, which are contained in the one Head.13
79. And He Himself is that only highest supreme Head.
80. And since He the Most Holy Ancient One is thus symbolized in the Triad, hence all the other Lights which shine are included in Triads.14
81. Moreover, the Most Holy Ancient One is also symbolized by the Duad.
82. And the division of the Ancient One in the Duad is so that the (one form is) the Highest Crown of all the Supernals, the Head of all Heads.
83. And (the other is) that superior Head, and It is not known.
84. So also all the remaining Lights are mystically divided into Duads.
85. Furthermore, the Most Holy Ancient One is symbolized and concealed under the conception of the Unity, for He himself is One, and all things are One.
86. And thus all the other Lights are sanctified, are restricted, and are bound tog-ether in the Unity or Monad, and are One; and all things are HVA, Hoa, Himself.
Concerning the Forehead of the Most Holy Ancient One.
87. The Forehead, which is uncovered in the Most Holy Ancient One, is called Grace.
88. For that Supernal Head concealed in the Higher, which no man hath known, expandeth a certain external manifestation, beautiful and gracious, which is comprehended in the Forehead.
89. And since He Himself is the grace of all graciousness; hence He assumeth the conformation of the Forehead, which is disclosed in the most intense light (otherwise, hath a formation in the figure of a leaf).
90. And when It is disclosed, the grace of all gracious. ness is found in all worlds.
91. And all the prayers of the Inferiors are accepted; and the countenance of Microprosopus is illuminated, and all things are found to exist in mercy.
92. And since (through this) all judgments are hidden
and subjected, hence in the Sabbath, in the time of the afternoon prayers, in which all judgments are excited, that Forehead is disclosed.
93. And all the judgments are turned aside, and mercies are found.
94. And therefore is the Sabbath found without judgment, as well that which is above as that which is below; also the fire of Gehenna is restrained in its place, and the transgressors are at rest.
95. And therefore is the Spirit, NShMTh, of joy added on the Sabbath.
96. And it behoveth man to rejoice with three feasts on the Sabbath; for all truth, and the whole system of truer faith, is found therein (i.e., in the Sabbath).
97. And it behoveth man to prepare the table, that he may eat in the three feasts of true faith, and rejoice in them.15
98. Rabbi Schimeon said: “I attest concerning myself, before all these who are here present, that through all my days I have not omitted these three feasts, and that because of them I have not been compelled to fast on the Sabbath.
99. “Furthermore, also on other days I have not been compelled (to fast), much less on the Sabbath, for he who, rightly acteth concerning these (feasts) is the adept of perfect truth.
100. “The first feast is that of the Great Mother; the second that of the Holy King; and the third that of the Most Holy Ancient One, the Concealed with all Concealments.16
101. “And in this world, who can thoroughly follow out, through them, those paths?
102. “If this RTzVN, Ratzon, Grace, be revealed, all those judgments are enlightened, and are diverted from their concentrated rigour.
103. “The conformation of Him, the Most Holy Ancient One, is instituted through one form, which is the ideal Syntagma of all forms.
104. “The same is the Concealed Supernal Wisdom, the synthesis of all the rest.
105. “And this is called ODN, Eden, or the supernal Paradise, concealed with all occultations.
106. “And it is the Brain of the Most Holy Ancient One, and that Brain is expanded on every side.
107. “Therefore is it extended into Eden, or another Paradise,17 and from this is Eden or Paradise formed forth.
108. “And when this Head, which is concealed in the Head of the Ancient One, which is not known, extendeth a certain frontal formation, which is formed for brilliance, then flasheth forth the Lightning of His Brain.
109. And it is formed forth and illuminated with many Lights.
110. And it produceth and designeth (a certain effect) in this Light (otherwise, in this opening), in this Forehead, whereon is inscribed a certain Light, which is called RTzVN, Ratzon, Grace.
111. “And that Grace is extended backward into the beard, even unto that place where it can remain in the beard, and it is called the Supernal, ChSD, Chesed, Mercy.
112. “And when this Grace is uncovered, all the Lords of Judgment behold It, and are turned aside.”
Concerning the Eyes of the Most Holy Ancient One.
113. The eyes of the Head of the Most Holy Ancient One are two in one,18 equal, which ever watch, and sleep not.
114. Like as it is written, Ps. cxxi. 4: “The Keeper of Israel neither slumbereth nor sleepeth,” etc.—namely, of Israel the holy.
115. And therefore are there no eyebrows nor eyelashes unto His eyes.
116. This Brain is conformed and illuminated with three supernal white brilliances.
117. With this white brilliance are the eyes of Microprosopus bathed.
118. As it is written, Cant. v. 12: “Washed with milk,” flowing down from the fulness of that primal white brilliance.
119. And with the remaining white brilliances are the other lights cleansed and purified.
120. The Brain is called the fountain of Benevolence, the fountain wherein all blessings are found.
121. And since this Brain radiateth into the three white brilliances of the eye (of Microprosopus), hence is that called the “good eye,” concerning which it is said, Prov. xxii. 9: “It shall be blessed,” or rather that from it dependeth blessing.
122. For through the Brain are manifested the white brilliances of the eye.
123. And when this eye looketh upon Microprosopus, all the worlds are (in a state of) happiness.
124. This is the right eye. The inferior eyes are right and left, two in duplicate colour.
125. In the “Book of Concealed Mystery” have we taught that there is a Superior Yod, an Inferior Yod; a, Superior He, an Inferior He; a Superior Vau, an Inferior Vau.
126. Unto the Ancient One pertain all the Superiors, and unto Microprosopus the Inferiors.
127. They depend not in another manner, but only thus; for from the Most Holy Ancient One do they depend.
128. For the Name of the Ancient One is concealed in all things, neither is it found.
129. But those letters which depend from the Ancient One, so that they may be established, are all inferiors. For were it not so, they could not be established.
130. And therefore is the Holy Name19 alike concealed and manifest.
131. For that which is concealed pertaineth unto the Most Holy Ancient One, the Concealed in all things.
132. But that, indeed, which is manifested, because it dependeth, belongeth unto Microprosopus. (Otherwise, that which is manifested, is so for this reason—that it is manifested because it dependeth, etc.)
133. And therefore do all the blessings require both concealment and manifestation.
134. Those concealed letters which hang behind depend from the Most Holy Ancient One.
135. Wherefore do they hang behind? For the purpose of establishing the Inferior Yod. (Otherwise, assuredly from the Skull, from the Forehead, from the Eyes, do they depend. And the Yod Maternal20 dependeth towards the Inferior Yod.)
Concerning the Nose of the Most Holy Ancient One.
136. The Nose. From this nose, from the openings of the nostrils, the Spirit of Life rusheth forth upon Microprosopus.
137. And from that opening of the nose, from those openings of the nostrils, dependeth the letter He, in order to establish the other and Inferior He.
138. And that Spirit proceedeth from the hidden brain, and She is called the Spirit of Life, and through that Spirit21 will all men understand ChKMThA, Chokmatha, Wisdom, in the time of King Messiah.
139. As it is written, Isa. xi. 2: “And the Spirit of Wisdom and Understanding, RYCh ChKMH VBINH, Ruach Chokmah Va-Binah, shall rest upon Him,” etc.
140. This nose is life in every part; perfect joy, rest of spirit, and health.
141. The nose of Microprosopus is as we have (before) conformed it.
142. Since concerning Him it is said, Ps. xviii. 9: “There ascendeth a smoke in His nose,” etc.
143. But concerning this it is written, Isa. xlviii. 9: “And for my name’s sake will I defer mine anger (literally, lengthen my nose) for thee.”
144. (But in the Book which is called “The Treatise of the School of Rav Yeyeva the Elder,” the letter He is located in the mouth, and he doth not argue in the same manner as in the text, neither doth he bring about the same combination, although the matter eventuateth in the same manner.)
145. But yet from the letter the judgment dependeth, and judgment pertaineth unto the nose (of Microprosopus). Like as it is written, Ps. xviii. 9: “Smoke ascendeth out of His nose.”
146. And if thou sayest that behold also it is written, “And fire out of His mouth consumeth,” surely the foundation of wrath dependeth from His nose.
147. All the conformations of the Most Holy Ancient One are formed forth from the calm and concealed brain.
148. And all the conformations of Microprosopus are formed through the Inferior Chokmah, Wisdom. Like as it is written, Ps. civ. 24: “All these hast thou made in Chokmah.” And certainly it (Wisdom) is the epitome of all things.
149. Now what is the difference between H, He, and H, He? By the Inferior He is judgment stirred up; but in this instance, through the other lire, mercy unto mercy is denoted.
Concerning the Beard of the Most Holy Ancient One.
150. From the Beard of the Most Holy Ancient One hangeth the whole ornament of all, and the Influence; for all things are called from that beard, Influence.
151. This is the Ornament of all Ornaments, and this influence do all the superiors and inferiors alike behold.
152. From this Influence dependeth the life of all things.
153, From this Influence heavens and earth depend, the rains of grace, and the nourishment of all things.
154. From this Influence cometh the providence of all things. From this Influence depend all the superior and inferior hosts.
155. Thirteen fountains of excellent and precious oil depend from this beard of most glorious Influence, and they all flow down into Microprosopus.
156. Say not thou, however, that all do so, but nine of them are found (in Microprosopus) for the purpose of diverting the judgments.
157. And whensoever this Influence hangeth down in equilibrium even unto the heart, all the Holinesses of the Holinesses of Holiness depend from it.
158. In that Influence is extended an expansion of the Supernal Emanation,22 which is the Head of all Heads, which is not known nor perfected, and which neither superiors nor inferiors have known, because from that Influence all things depend.
159. In this beard the Three Heads concerning which we have spoken are expanded, and all things are associated together in this Influence, and are found therein.
160. And therefore every ornament of ornaments dependeth from that Influence.
161. Those letters which depend from this Ancient One all hang in that beard, and are associated together in that Influence.
162. And they hang therein for the purpose of establishing the other letters.
163. For unless those letters could ascend into the Ancient One, those other letters could not be established.
164. And therefore Moses saith when necessary IHVH, IHVH, twice; and so that an accent distinguishes the one from the other.
165. For assuredly from the Influence all things depend.
166. By that Influence are both superiors and inferiors brought into reverence, and are prostrate before It.
167. Blessed is he who attaineth hereunto.
Concerning the Brain and the Wisdom in General.
168. Of this Most Holy Ancient One, Concealed with all Concealments, there is no mention made, neither is He found.
169. For since this Head is the supreme of all the supernals, hence He is only symbolized as a head alone without body, for the purpose of establishing all things.
170. And He Himself is concealed, and hidden, and kept recondite by all things.
171. His conformation is that He is formed forth in that brain, the most hidden of all things, which is expanded and formed forth, and hence proceedeth the superior and inferior ChSD, Chesed, Mercy.
172. And the superior Chesed is formed forth and expanded, and all things are comprehended in this concealed brain.
173. For when that White Brilliance is formed forth in that Light, it acteth upon that which acteth upon this brain, and it is enlightened.
175. Therefore are the Three Supernal Heads illuminated; Two Heads, and One which comprehendeth them; and they hang in that Influence, and by It are they comprehended.
176. Hence becometh the ornament of the beard to be manifested, which is the occult Influence.
177. And those inferiors are conformed, like as the Most Holy Ancient One.
178. The Three Heads surround Him; thus all things can appear in the Three Heads; and when they are illuminated all things depend together from Him in the Three Heads, whereof two are on the two sides, and one which includeth them.
179. And if thou sayest, “Who is the Most Holy Ancient One?” Come and see. The Supreme Head is that which is not known, nor comprehended, nor designated, and that (Head) comprehendeth all things.
180. And the Two Heads are contained in Itself. (Otherwise hang, etc.)
181. And then are all these things thus ordained; truly Himself existeth not in numeration, nor in system, nor in computation, but in the judgment of the heart.
182. Concerning this it is written, Ps. xxxix. 2: “I said I will take heed unto my ways, that I offend not with my tongue.”
183. The place of commencement is found from the Most Holy Ancient One, and it is illuminated by the Influence. That is the Light of Wisdom.
184. And it is extended in thirty-two directions, and departeth from that hidden brain, from that Light which existeth in Itself.
185. And because the Most Holy Ancient One shineth in the beginning (otherwise, in the wisdom), this itself is this. And, the same is that beginning from which manifestation is made.
186. And is conformed in the Three Heads, which One Head includeth.
187. And those three are extended into Microprosopus, and from them all things shine forth.
188. Thenceforth this Wisdom instituteth a formation, and produceth a certain river which floweth down and goeth forth to water the garden.
189. And it entereth into the head of Microprosopus, and formeth a certain other brain.
190. And thence it is extended and floweth forth into the whole body, and watereth all those plants (of the garden of Eden).
191. This is that which standeth written, Gen. ii, 9: “And a river went out of Eden to water the garden, etc.”
192. But also this Wisdom instituteth another formation, and is extended and goeth into the head of Microprosopus, and formeth another brain.
193. That is the Light from which are produced those two rivulets which are associated together, carved out hollows in the One Head, which is called the depth of the fountain.25
194. Concerning which it is written, Prov. iii. 20: “In DOTh, Daath,26 Knowledge, the depths are broken up.”
195. And it entereth into the head of Microprosopus, and formeth another brain.
196. And thenceforth is it extended and goeth into the interior parts of His body, and filleth all those conclaves and assemblies of His body.27
197. This is that same which is written, Prov. xxiv. 4: “In Daath shall the secret places be filled.”
198. And those shine from the Light of that supernal concealed brain which shineth in the Influence, MZL, of the Most Holy Ancient One.
199. And all things depend mutually from Himself, and mutually are bound together unto Himself, until He is known, because all things are one, and HVA, Hoa, He, the Ancient One, is all things, neither from Him can anything whatsoever be separated.
200. Into three other Lights, which are called the Fathers, do these three Lights shine, and these fathers shine into the children, and all things shine forth from the one place.28
201. When He, that Ancient One, who is the Grace of all Grace, is manifested, all things are found in light and in perfect happiness.
202. This Eden is derived from the superior Eden, the Concealed with all Concealments.
203. And therefore is that Eden called the beginning in the Ancient One; neither yet, however, is there beginning or end.29
204. And since in Him beginning and end exist not, hence He is not called AThH, Atah, Thou; seeing that He is concealed and not revealed. But HVA, Hoa, He, is He called.
205. But in that aspect wherein the beginning is found, the name AThH, Atah, Thou, hath place, and the name AB, Ab, Father. For it is written, Isa, lxiii. 16: “Since Atah, Thou, art Ab, our Father.”
206. In the teaching of the school of Rav Yeyeva the Elder, the universal rule is that Microprosopus be called AThH, Atah, Thou; but that the most Holy Ancient One, who is concealed, be called HVA, Hoa, He; and also with reason.
207. Now truly in that place wherein beginning is found, is He thus called, although He is concealed.
208. And therefrom is the beginning, and it is called AThH, Atha, Thou; and He is the Father of the Fathers.
209. And that Father proceedeth from the Most Holy Ancient One, like as it is written, Job. xxviii. 12: “And ChKMH, Chokmah,30 Wisdom, is found from AIN, Ain, the Negatively Existent One;” and therefore is He not known.
210. Come and see! It is written, ibid. 22: “The Elohim have known the path;” His path, properly speaking.
211. But again, further on: VHVA, Va-Hoa, and He Himself knoweth His place; “His place properly speaking; much more His path; and much more this WISDOM which is concealed in the Most Holy Ancient One.
212. This Wisdom is the beginning of all things. Thencefrom are expanded the thirty-two paths: ShBILIN, Shebilin, Paths, I say; and not ARChIN, Archin, Byways.
213. And in them is the Law comprehended, in the twenty-two letters and in the ten utterances.31
214. This Chokmah is the Father of Fathers, and in this Chokmah is beginning and end discovered; and therefore is there one Chokmah supernal, and another Chokmah inferior.
215. When Chokmah is extended, then is He called the Father of Fathers, for in none else are all things comprehended save in Him. (Otherwise, when they are expanded all things are called Chokmoth,32 and the Father of Fathers; all things are comprehended in no place, save herein.)
20. As it is written, Ps. civ. 25: “All things in Chokmah hast Thou formed.”
217. Rabbi Schimeon lifted up his hands, and rejoiced, and said: Assuredly it is Eden or Paradise, and all things have their operation in this hour.
Concerning the Father and the Mother in Special.
218. Come and behold. When the Most Holy Ancient One, the Concealed with all Concealments, desired to be formed forth, He conformed all things under the form of Male and Female; and in such place wherein Male and Female are comprehended.
219. For they could not permanently exist save in another aspect of the Male and the Female (their countenances being joined together).
220. And this Wisdom embracing all things, when it goeth forth and shineth forth from the Most Holy Ancient One, shineth not save under the form of Male and Female.
221. Therefore is this Wisdom extended, and it is found that it equally becometh Male and Female.
222. ChKMH AB BINH AM, Chokmah Ab Binah Am: Chokmah33 is the Father, and Binah is the Mother, and therein are Chokmah, Wisdom, and Binah, Understanding, counterbalanced together in most perfect equality of Male and Female.
223. And therefore are all things established in the equality of Male and Female; for were it not so, how could they subsist!
224. This beginning is the Father of all things; the Father of all Fathers; and both are mutually bound together, and the one path shineth into the other—Chokmah, Wisdom, as the Father; Binah, Understanding, as the Mother.
225. It is written, Prov. ii. 3: “If thou callest Binah the Mother.”
226. When They are associated together They generate, and are expanded in truth.
2227. In the teaching of the school of Rav Yeyeva the Elder it is thus taught: “What is Binah the Mother of Understanding?” Truly when They are mutually associated together.
228. Assuredly Yod, I, impregnateth the letter He, H, and produceth a Son, and She herself bringeth Him forth.34
229. And therefore is it called BINH, as if (it were a transposition of) BINH, Ben Yah, Son of IH (or I, Yod, H, He, and BN, the Son).
230. But They both are found to he the perfection of all things when They are associated together, and when the Son is in Them the Syntagma of all things findeth place.
231. For in Their conformations are They found to be the perfection of all things—Father and Mother, Son, and Daughter.
232. These things have not been revealed save unto the Holy Superiors who have entered therein and departed therefrom, and have known the paths of the Most Holy. God (may He be blessed!), so that they have not erred in them either on the right hand or on the left.
233. For thus it is written, Hos. xiv. 9: “The paths of Tetragrammaton are true, and the just shall walk in them,” etc.
235. For these things are concealed, and the Holy Highest Ones shine in them, like as light proceedeth from the shining of a lantern.
236. These things are not revealed save unto those who have entered therein and departed therefrom; for as for him who hath not entered therein and departed therefrom, better were it for him that he had never been born.
237. For it hath been manifested before the Most Holy Ancient One, the Concealed with all Concealments, because these things have shone into mine heart in the perfection of the love and fear of the Most Holy God, may He be blessed!
238. And these, my sons, who are here present, know these things; for into these matters have they entered and therefrom have they departed; but neither yet into all (the secrets of them).35
239. But now are these things illustrated in (their) perfection, even as it was necessary. Blessed be my portion with them in this world!
240. Rabbi Schimeon said: All which I have said concerning the Most Holy Ancient One, and all which I have said concerning Microprosopus, all are one, all are HVA, Hoa, Himself, all are Unity, neither herein hath separation place.
241. Blessed be HVA, Hoa, He, and blessed be His Name unto the Ages of the Ages.
243. And therefore is I, Yod, the Most Concealed of all the other letters.38
244. For I, Yod, is the beginning and the end of all things.
245. And that river which floweth on and goeth forth is called the World, which is ever to come and ceaseth never.
246. And this is the delight of the just, that they may be made worthy of that world which is to come, which ever watereth the garden of Eden, nor faileth.
247. Concerning this it is written, Isa. lviii. 11: “And like a fountain of water, whose waters fail not.”
248. And that world to come is created through I, Yod.
249. As it is written, Gen. ii. 9: “And a river went forth out of Eden to water the garden.”
250. For I, Yod, includeth two letters.
251. In the teaching of the school of Rav Yeyeva the Elder thus is the tradition. Wherefore are VD, Vau Daleth,39 comprehended in IVD, Yod? Assuredly the planting of the garden is properly called V, Vau; and there is another garden which is D, Daleth, and by that Vau is Daleth watered, which is the symbol of the quaternary.40
252. And an Arcanum is extended from this passage, where it is written: “And a river went forth out of Eden.”
253. What is Eden? It is the supernal ChKMH, Chokmah, Wisdom, and that is I, Yod (in I, V, D).
254. “To water the garden.” That is V, Vau.
255. “And thence it is divided and goeth forth into four heads.” That is D, Daleth.
256. And all things are included in IVD, Yod, and therefore is the Father called All, the Father of Fathers.
257. The beginning of all is called the Home of All. Whence IVD, Yod, is the beginning and the end of all; like as it is written, Ps. civ. 24: “All things in Chokmah hast Thou made.”
258. In His place He is not manifested, neither is He known; when He is associated with the Mother, BAMA, Be-Ama, then is He made known (otherwise, symbolized) in the Mother, BAIMA, Be-Aima.41
259. And therefore is Aima known to be the consummation of all things, and She is signified to be the beginning and the end.
260. For all things are called Chokmah, and therein are all things concealed; and the Syntagma of all things is the Holy Name.
261. Thus far have we mystically described that which we have not said on all the other days. But now are the aspects shown forth.
262. (As to the Sacred Name IHVH,) I, Yod, is included in this Chokmah, Wisdom; H, He, is Aima, and is called Binah, Understanding; VH, Vau He, are those two Children who are produced from Aima, the Mother.
263. Also we have learned that the name BINH, Binah, comprehendeth all things. For in Her is I, Yod, which is associated with Aima, or the letter H, He, and together they produce BN, Ben, the Son, and this is the word Binah. Father and Mother, who are I, Yod, and H, He, with whom are interwoven the letters B, Beth, and N, Nun, which are BN, Ben; and thus far regarding Binah.
264. Also is She called ThBVNH, Thebunah, the Special Intelligence. Wherefore is She sometimes called Thebunah, and not Binah?
265. Assuredly Thebunah is She called at that time in which Her two Children appear, the Son and the Daughter, BN VBTh, Ben Va-Bath, who are VH, Vau He; and at that time is She called ThBVNH, Thebunah.
266. For all things are comprehended in those letters, VH, Vau He, which are BN VBTh, Ben Va-Bath, Son and Daughter; and all things are one system, and these are the letters ThBVNH.
267. In the Book of Rav Hamenuna the Elder it is said that Solomon revealeth the primal conformation (that is, the Mother) when he saith, Cant. i. 15: “Behold, thou art fair, my love;” wherefore he followeth it out himself.
268. And he calleth the second conformation the Bride, which is called the Inferior Woman.
269. And there are some who apply both these names (those, namely, of Love and Bride) to this Inferior Woman, but these are not so.
270. For the first H, He (of IHVH), is not called the Bride; but the last H, He, is called the Bride at certain times on account of many symbolic reasons.
271. For many are the times when the Male is not associated with Her, but is separated from Her.
272. Concerning this period it is said, Lev. xviii. 19: “Also thou shalt not approach unto a woman in the separation of her uncleanness.”
273. But when the Female hath been purified, and the Male desireth to be united unto Her, then is she called the Bride—the Bride, properly so called.
274. But as to that which pertaineth unto the Mother, then the benevolence of Them both is not taken away for all eternity.
275. Together They (Chokmah and Binah, IH) go forth, together they are at rest; the one ceaseth not from the other, and the one is never taken away from the other.
276. And therefore is it written, Gen. ii. 10: “And a river went forth out of Eden”—i.e., properly speaking, it continually goeth forth and never faileth.
277. As it is written, Isa. lviii. 11: “And like a fountain of waters, whose waters fail not.”
278. And therefore is She called “My love,” since from the grace of kindred association They rest in perfect unity.
279. But the other is called the Bride, for when the Male cometh that He may consort with Her, then is She the Bride, for She, properly speaking, cometh forth as the Bride.
280. And therefore doth Solomon expound those two forms of the Woman; and concerning the first form indeed he worketh hiddenly, seeing it is hidden.
281. But the second form is more fully explained, seeing that it is not so hidden as the other.
282. But at the end all his praise pertaineth unto Her who is supernal, as it is written, Cant. vi. 9: “She is the only one of Her Mother, She is the choice one of Her that bare Her.”
283. And since this Mother, Aima, is crowned with the crown of the Bride, and the grace of the letter I, Yod, ceaseth not from Her for ever, hence unto Her arbitration is committed all the liberty of those inferior, and all the liberty of all things, and all the liberty of sinners, so that all things may be purified.
284. As it is written, Lev. xvi. 30: “Since in that day he shall atone for you.”
285. Also it is written, Lev. xxv. 10: “And ye shall hallow the fiftieth year.”42 This year is IVBL, Yobel, jubilee.
286. What is Yobel? As, it is written, Jer. xvii. 8: “VOL IVBL, Va-El Yobel, And spreadeth out her roots by the river;” therefore that river which ever goeth forth and floweth, and goeth forth and faileth not.
287. It is written, Prov. ii. 3: “If thou wilt call Binah the Mother, and wilt give thy voice unto Thebunah.”
288. Seeing it is here said, “If thou wilt call Binah the Mother,” wherefore is Thebunah added?
289. Assuredly, according as I have said, all things are supernal truth: Binah is higher than Thebunah. For in the word BINH, Binah, are shown Father, Mother, and Son; since by the letters IH, Father and Mother are denoted, and the letters BN, denoting the Son, are amalgamated with them.
290. ThBVNH, Thebunah, is the whole completion of the children, since it containeth the letters BN, Ben, BTh, Bath, and VH, Vau He, by which are denoted the Son and Daughter.
291. Yet AB VAM, Ab Ve-Am, the Father and the Mother, are not found, save BAIMA, Be-Aima, in the Mother, for the venerable Aima broodeth over Them, neither is She uncovered.
292. Whence it cometh that that which embraceth the two Children is called ThBVNH, Thebunah, and that which embraceth the Father, the Mother, and the Son is called BINH, Binah.
293. And when all things are comprehended, they are comprehended therein, and are called by that name of Father, Mother, and Son.
294. And these are ChKMH, Wisdom, Father; BINH, Understanding, Mother; and DOTh, Däath, Knowledge.
295. Since that Son43 assumeth the symbols of His Father and of His Mother, and is called DOTh, Däath, Knowledge, since He is the testimony of Them both.
296. And that Son is called the first-born, as it is written, Exod. iv. 22: “Israel is my first-born son.”
297. And since He is called first-born, therefore it implieth dual offspring.
298. And when He increaseth, in His Crown appear three divisions.44
299. But whether it be taken in this way or in that, there are as well two as three divisions herein, for all things are one; and so is it in this (light) or in that.45
300. Nevertheless, He (the Son) receiveth the inheritance of His Father and of His Mother.
301. What is that inheritance? These two crowns, which are hidden within Them, which They pass on in succession to this Son.46
302. From the side of the Father (Chokmah) there is one Crown concealed therein, which is called Chesed.
303. And from the side of the Mother (Binah) there is one Crown, which is called Geburah.
304. And all those crown His head (i.e., the Head of Microprosopus), and He taketh them.
305. And when that Father and Mother shine above Him, all (these crowns) are called the phylacteries of the Head, and that Son taketh all things, and becometh the heir of all.
306. And He passeth on His inheritance unto the Daughter, and the Daughter is nourished by Him. But, properly speaking, henceforth (from the parents) doth the Son become the heir, and not the Daughter.
307. The Son becometh the heir of His Father and of His Mother, and not the Daughter, but by Him is the Daughter cherished.
308. As it is written, Dan. iv. 12: “And in that tree food for all.”
309. And if thou sayest all, assuredly He as well as She are called TzDIQ, Tzediq, Just, and TzDQ, Tzedeq, Justice, which are in one and are one.
310. All things are thus. Father and Mother are mutually contained in and associated with themselves.
311. And the Father is the more concealed (of the two), and the whole adhereth unto the Most Holy Ancient One.
312. And dependeth from the Holy Influence, which is the Ornament of all Ornaments.
313. And they, the Father and the Mother, constitute the abode, as I have said.
314. As it is written, Prov. xxiv. 3, 4: “Through Chokmah is the abode constructed, and by Thebunah is it established, and in Däath shall the chambers be filled with all precious and pleasant riches.
315. Also it is written, Prov. xxii. 18: “For it is a pleasant thing if thou keep (Däath) within thee.”
316. This is the system of all things, even as I have said, and (all things) depend from the Glorious Holy Influence.
317. Rabbi Schimeon said: In the (former) Assembly I revealed not all things, and all those things have been concealed even until now.
318. And I have wished to conceal them, even unto the world to come, because there also a certain question will be propounded unto me.
319. As it is written, Isa. xxxiii. 6: “And Chokmah and Däath shall be the stability of thy times, and strength of salvation; the fear of Tetragrammaton is His treasure,” etc., and they shall seek out Wisdom, Chokmah.
320. Now truly thus is the will of the Most Holy and Blessed God, and without shame will I enter in before His palace.
321. It is written, 1 Sam. ii. 3: “Since AL DOVTh, El Daoth,47 is Tetragrammaton.” Daoth, or of Knowledges (plural), properly speaking, for He acquireth Daoth by Inheritance.
322. Through Daoth are all His palaces filled, as it is written, Prov. xxix.: “And in Däath shall the chambers be filled.”
323. And therefore Däath is not furthermore revealed, for It occulty pervadeth Him inwardly.
324. And is comprehended in that brain and in the whole body, since “El Daoth is Tetragrammaton.”
325. In the “Book of the Treatise” it is said concerning these words, “Since El Daoth is Tetragrammaton,” read not DOVTh, Daoth, of knowledges, but ODVTh,48 Edoth, of testimony.
326. For HVA, Hoa, He Himself, is the testimony of all things, the testimony of the two portions.
327. And it is said, Ps. lxxviii. 5: “And He established a testimony, ODVTh, in Jacob.”
328. Moreover, also, although we have placed that matter in the “Book of Concealed Mystery,” still also there what is mentioned of it is correct, and so all things are beautiful and all things, are true.
329. When the matter is hidden, that Father and Mother contain all things, and all things are concealed in them.
330. And they themselves are hidden beneath the Holy Influence of the Most Ancient of all Antiquity; in Him are they concealed, in Him are all things included.
331. HVA, Hoa, He Himself, is all things; blessed be Hoa, and blessed be His Name in eternity, and unto the ages of the ages.
332. All the words of the conclave of the Assembly are beautiful, and all are holy words—words which decline not either unto the right hand or unto the left.
333. All are words of hidden meaning for those who have entered in and departed thence, and so are they all.
334. And those words have hereunto been concealed; therefore have I feared to reveal the same, but now they are revealed.
335. And I reveal them in the presence of the Most Holy Ancient King, for not for mine own glory, nor for the glory of my Father’s house, do I this; but I do this that I may not enter in ashamed before His palaces.
336. Henceforth I only see that He, God the Most Holy—may He be blessed!—and all these truly just men who are here found, can all consent (hereunto) with me.
337. For I see that all can rejoice in these my nuptials, and that they all can be admitted unto my nuptials in that world. Blessed be my portion!
338. Rabbi Abba saith that when (Rabbi Schimeon) had finished this discourse, the Holy Light (i.e., Rabbi Schimeon) lifted up his hands and wept, and shortly after smiled.
339. For he wished to reveal another matter, and said: I have been anxious concerning this matter all my days, and now they give me not leave,
340. But having recovered himself he sat down, and murmured with his lips and bowed himself thrice; neither could any other man behold the place where he was, much less him.
Concerning Microprosopus and His Bride in General.
341. He said: Mouth, mouth, which hath followed out all these things, they shall not dry up thy fountain.
342. Thy fountain goeth forth and faileth not: surely concerning thee may this be applied: “And a river went forth out of Eden;” also that which is written Like a fountain of waters whose waters fail not.”
343. Now I testify concerning myself, that all the days which I have lived I have desired to behold this day, yet was it not the will (of God).
344. For with this crown is this day crowned, and now as yet I intend to reveal certain things before God the Most Holy—may He be blessed!—and all these things crown mine head.
345. And this day49 suffereth not increase, neither can it pass on into the place of another day, for this whole day hath been yielded unto my power.
346. And now I begin to reveal these things, that I may not enter ashamed into the world to come. Therefore I begin and say:
347. “It is written, Ps. lxxxix. 14: ‘TzDQ VMShPT, Tzedeq Va-Meshephat, Justice and Judgment are the abode of Thy throne; ChSD VAMTh, Chesed Va-Emeth, Mercy and Truth shall go before Thy countenance.’”
348. What wise man will examine this, so that he may behold His paths, (those, namely,) of the Most Holy Supernal One, the judgments of truth, the judgments which are crowned with His Supernal crowns.
349. For I say that all the lights which shine from the Supreme Light, the Most Concealed of All, are all paths (leading) towards that light.
350. And in that Light which existeth in those single paths, whatsoever is revealed is revealed.
351. And all those lights adhere mutually together, this light in that light, and that light in this light.
352. And they shine mutually into each other, neither are they divided separately from each other.
353. That Light, I say, of those lights, severally and conjointly, which are called the conformations of the King, or of the Crown of the King, that which shineth and adhereth to that Light, which is the innermost of all things, nor ever shineth without them.
354. And therefore do all things ascend in one path, and all things are crowned by one and the same thing, and one thing is not separated from another, since HVA, Hoa, Himself, and His Name, are one.
355. That Light which is manifested is called the Vestment; for He Himself, the King, is the Light of all the innermost.
356. In that Light is Hoa, Who is not separated nor manifested.
357. And all those lights and all those luminaries shine forth from the Most Holy Ancient One, the Concealed with all Concealments, who is the Highest Light.
358. And whensoever the matter is accurately examined all those lights which are expanded are no longer found, save only that Highest Light.
359. Who is hidden and not manifested, through those vestments of ornament which are the vestments of truth, QShVT, Qeshot, the forms of truth, the lights of truth.
360. Two light-bearers are found, which are the conformation of the throne of the King; and they are called TzDQ, Tzedeq, Justice, and MShPT, Meshephat, Judgment.
361. And they are the beginning and the consummation. And through them are all the judgments crowned, as well superior as inferior.
362. And they all are concealed in Meshephat. And from that Meshephat is Tzedeq nourished.
363. And sometimes they call the same, MLKI TzDQ MLK ShLM, Meleki Tzedeq Melek Shalem, Melchizedek, King of Salem.
364. When the judgments are crowned by Meshephat, all things are mercy; and all things are in perfect peace, because the one temperateth the other.
365. Tzedeq and the Rigours are reduced into order, and all these descend into the world in peace and in mercy.
366. And then is the hour sanctified, so that the Male and the Female are united, and the worlds all and several exist in love and in joy.
367. But whensoever sins are multiplied in the world, and the sanctuary is polluted, and the Male and Female are separated.50
368. And when that strong Serpent beginneth to arise, Woe, then, unto thee, O World! who in that time art nourished by this Tzedeq. For then arise many slayers of men and executioners (of judgment) in thee, O World. Many just men are withdrawn from thee.
369. But wherefore is it thus? Because the Male is separated from the Female, and judgment, Meshephat, is not united unto justice, Tzedeq.
370. And concerning this time it is written, Prov. xiii. 23: “There is that is destroyed, because therein is not Meshephat.” Since Meshephat is departed from this Tzedeq which is not therefore restrained; and Tzedeq hath operation after another manner.
371. And concerning this (matter) thus speaketh Solomon the king, Eccles. vii. 16: “All these things have I seen in the days of my HBL, Hebel; there is a just man who perisheth in his Tzedeq,” etc.
372. Where by the word HBL, Hebel (which is usually translated “vanity”), is understood the breath from those supernal breathers forth which are called the nostrils of the King.
373. But when he saith HBLI, Hebeli, of my breath, Tzedeq, Justice, is to be understood, which is MLKVThA QDIShA, Malkutha Qadisha, the holy Malkuth (Sanctum Regnum, the Holy Kingdom).
374. For when She is stirred up in Her judgments and severities, then hath this saying place: “There is a just man who perished in his Tzedeq.”
375. For what reason? Because Judgment, Meshephat, is far from Justice, Tzedeq. And therefore is it said, Prov. xiii. 23: “And there is that is destroyed because therein is not Meshephat.”
376. Come and see! When some sublimely just man is found in the world, who is dear unto God the Most Holy One—may He be blessed!—then even if Tzedeq, Justice, alone be stirred up, still on account of him the world can bear it.
377. And God the Most Holy—may He be blessed!—increaseth His glory so that He may not be destroyed by the severity (of the judgments).
378. But if that just man remaineth not in his place, then from the midst is he taken away for example by that Meshephat, judgment, so that before it he cannot maintain his place, how much less before Tzedeq, Justice.
379. David the king said at first, Ps. xxvi. 2: “Try me, O Tetragrammaton, and prove me!” For I shall not be destroyed by all the severities, not even by Tzedeq, Justice Herself, seeing that I am joined thereunto.
380. For what is written, Ps. xvii. 15: “In Tzedeq, Justice, I will behold Thy countenance.” Therefore, properly speaking, I cannot be destroyed through Tzedeq, seeing that I can maintain myself in its severities.51
381. But after that he had sinned, he was even ready to be consumed by that Meshephat, Judgment. Whence it is written, Ps. cxliii. 2: “And enter not into Meshephat, Judgment, with Thy servant!”
382. Come and see! When that Tzedeq, Justice, is mitigated by that Meshephat, Judgment, then is it called TzDQH, Tzedeqah, Liberality.
383. And the world is tempered by Chesed, Mercy, and is filled therewith.
384. As it is written, Ps. xxxiii. 5: “Delighting in TzDQH, Liberality, and MShPT, Judgment; the earth is full of the ChSD, Mercy, of Tetragrammaton.”
385. I testify concerning myself, that during my whole life I have been solicitous in the world, that I should not fall under the severities of justice, nor that the world should be burned up with the flames thereof.
386. As it is written, Prov. xxx. 20: “She eateth and wipeth her mouth.”
387. Thenceforward and afterwards all and singular are near unto the Abyss.
388. And verily in this generation certain just men are given (upon earth); but they are few who arise that they may defend the flock from the four angles (otherwise, but judgments arise against the world, and desire to rush upon us).
Concerning Microprosopus in Especial, with Certain Digressions; and Concerning the Edomite Kings.
389. Hereunto have I propounded how one thing agreeth with another; and I have expounded those things which have been concealed in the most Holy Ancient One, the Concealed with all Concealments; and how these are connected with those.
390. But now for a time I will discourse concerning the requisite parts of Microprosopus; especially concerning those which were not manifested in the Conclave of the Assembly, and which have been concealed in mine heart, and have not been given forth in order therefrom.
397. Hereunto have I mystically and in a subtle manner propounded all those matters. Blessed is his portion who entereth therein and departeth therefrom, and (blessed the portion) of those who shall be the heirs of that inheritance.
392. As it is written, Ps. cxliv. 15: “Blessed are the people with whom it is so,” etc.
393. Now these be the matters which we have propounded. The Father52 and the Mother53 adhere unto the Ancient One, and also unto His conformation; since they depend from the Hidden Brain, Concealed with all Concealments, and are connected therewith.
394. And although the Most Holy Ancient One hath been conformed (as it were) alone (i.e., apparently apart from all things at first sight); yet when all things are accurately inspected, all things are HVA, Hoa, Himself, the Ancient One, alone.
395. Hoa is and Hoa shall be; and all those forms cohere with Himself, are concealed in Himself, and are not separated from Himself.
396. The Hidden Brain is not manifested, and (Microprosopus) doth not depend immediately from it.
397. The Father and the Mother proceed from this Brain, and depend from It, and are connected with It,
393. (Through Them) Microprosopus dependeth from the Most Holy Ancient One, and is connected (with Him). And these things have we already revealed in the Conclave of the Assembly.
399. Blessed is his portion who entereth therein and departeth therefrom, and hath known the paths; so that he declineth not unto the right hand, or unto the left.
400. But if any man entereth not therein and departeth therefrom, better were it for that (man) that he had never been born. For thus it is written, Hos. xiv., 10: “True are Thy ways, O Tetragrammaton!”
401. Rabbi Schimeon spake and said: Through the whole day have I meditated on that saying where it is said, Ps. xxxiv. 2: “My Nephesch54 shall rejoice in Tetragrammaton, the humble shall hear thereof and rejoice;” and now that whole text is confirmed (in my mind).
402. “My Nephesch shall rejoice in Tetragrammaton.” This is true, for my Neschamah is connected therewith, radiateth therein, adhereth thereto, and is occupied thereabout, and in this same occupation is exalted in its place.
403. “The humble shall hear thereof and rejoice.” All those just and blessed man who have come into communion with God, the most Holy—blessed be He!—all hear and rejoice.
404. Ah I now is the Holy One confessed; and therefore magnify Tetragrammaton with me, and let us exalt His Name together!”
405. Thus is it written, Gen. xxxvi. 31: “And those are the kings who reigned in the land of Edom.” And also it is written thus, Ps. xlviii. 4: “Since, lo! the kings assembled, they passed away together.”
406. “In the land of Edom.” That is, “in the place wherewith the judgments are connected.”
407. “They passed away together.” As it is written, “And he died, and there reigned in his stead.”
408. “They themselves beheld, so were they astonished; they feared, and hasted away.” Because they remained not in their place, since the conformations of the King had not as yet been formed, and the Holy City and its wall were not as yet prepared.
409. This is that which followeth in the text: “As we have heard, so have we seen, in the city,” etc. For all did not endure.
410. But She (the Bride) now subsisteth beside the Male, with Whom She abideth.
411. This is that which is written, Gen. xxxvi. 39: “And Hadar reigned in his stead, and the name of his city was Pau, and the name of his wife was Mehetabel, the daughter of Matred, the daughter of Mizaheb.”
412. Assuredly this have we before explained in the Assembly.55
413. Now, also, in the book of the teaching of Rav Hamenuna the Elder it is said: “And Hadar reigned in his stead.” The word HDR, Hadar, is properly to be expounded according unto that which is said, Lev. xxiii. 40: “The fruit of trees which are HDR, Hadar, goodly.”
414. “And the name of his wife Mehetabel,” as it is written (in the text just cited), “branches of palm trees.”
415. Also it is written, Ps. xcii. 3: “The just man shall flourish as the palm tree.” For this is of the male and female sex.
416. She is called “the daughter of Matred;” that is, the Daughter from that place wherein all things are bound together, which is called AB, Father.
417. Also it is written, Job. xxviii. 13: “Man knoweth not the price thereof, neither is it found in the land of the living.”
418. She is the Daughter of Aima, the Mother; from Whose side the judgments are applied which strive against all things.
419. The Daughter of Mizaheb because She hath nourishment from the two Countenances (Chokmah and Binah, which are within Kether); and shineth with two colours—namely from ChSD, Chesed, Mercy; and from DIN, Din, Judgment.
420. For before the world was established Countenance beheld not Countenance.56
421. And therefore were the Prior Worlds destroyed, for the Prior Worlds were formed without (equilibrated) conformation.
422. But these which existed not in conformation are called vibrating flames and sparks, like as when the worker in stone striketh sparks from the flint with his hammer, or as when the smith smiteth the iron and dasheth forth sparks on every side.
423. And these sparks which fly forth flame and scintillate, but shortly they are extinguished. And these are called the Prior Worlds.
424. And therefore have they been destroyed, and persist not, until the Most Holy Ancient One can be conformed, and the workman can proceed unto His work.
425. And therefore have we related in our discourse that that ray sendeth forth sparks upon sparks in three hundred and twenty directions.
426. And those sparks are called the Prior Worlds, and suddenly they perished.
427. Then proceeded the workman unto His work, and was conformed, namely as Male and Female.
428. And those sparks became extinct and died, but now all things subsist.
429. From a Light-Bearer of insupportable brightness proceeded a Radiating57 Flame, dashing off like a vast and mighty hammer those sparks which were the Prior Worlds.
430. And with most subtle ether were these intermingled and bound mutually together, but only when they were conjoined together, even the Great Father and Great Mother.
431. From Hoa, Himself, is AB, the Father; and from Hoa, Himself, is Ruach, the Spirit; Who are hidden in the Ancient of Days, and therein is that ether concealed.
432. And It was connected with a light-bearer, which went forth from that Light-Bearer of insupportable brightness, which is hidden in the Bosom of Aima, the Great Mother.
Concerning the Brain of Microprosopus and its Connections.
433. And when both can be conjoined and bound together mutually (i.e., the Father and the Mother), there proceedeth thenceforth a certain hard Skull.
434. And it is extended on its sides, so that there may be one part on one side, and another one on another side.
435. For as the Most Holy Ancient One is found to include equally in Himself the Three Heads,58 so all things are symbolized under the form of the Three Heads, as we have stated.
436. Into this skull (of Microprosopus) distilleth the dew from the White Head (of Macroprosopus), and covereth it.
437. And that dew appeareth to be of two colours, and by it is nourished the field of the holy apple trees.
438. And from this dew of this Skull is the manna prepared for the just in the world to come.59
439. And by it shall the dead be raised to life.
440. But that manna hath not at any other time been prepared so that it might descend from this dew, save at that time when the Israelites were wandering in the wilderness, and the Ancient One supplied them with food from this place; because that afterwards it did not fall out so more fully.
44n This is the same which is said, Exod. xvi. 4: “Behold I rain upon you bread from heaven.” And also that passage where it is thus written, Gen. xxvii. 28: “And the Elohim shall give unto thee of the dew of heaven.”
442. These things occur in that time. Concerning another time it is written: “The food of man is from God the Most Holy One—blessed be He!”—and that dependeth from MZLA, Mezla, the Influence; assuredly, from the Influence rightly so called.
443. And therefore is it customary to say: “Concerning children, life, and nourishment, the matter dependeth not from merit, but from the Influence.” For all these things depend from this Influence, as we have already shown.
444. Nine thousand myriads of worlds receive influence from and are uphold by that GVLGLThA, Golgeltha, Skull.
445. And in all things is that subtle AVIRA, Auira, Ether,60 contained, as It Itself containeth all things, and as. in It all things are comprehended.
446. His countenance is extended in two sides,61 in two lights, which in themselves contain all things.
447. And when His countenance (i.e., that of Microprosopus) looketh back upon the countenance of the Most Holy Ancient One, all things are called ARK APIM, Arikh Aphim, Vastness of Countenance.,
448. What is ARK APIM, or Vastness of Countenance? Also it should rather be called ARVK APIM, Arokh Aphim, Vast in Countenance.
449. Assuredly thus is the tradition, since also He prolongeth His wrath against the wicked. But the phrase ARK APIM, Arikh Aphim, also implies the same as “healing power of countenance.”
450. Seeing that health is never found in the world save when the countenances (of Macroprosopus and Microprosopus) mutually behold each other.
451. In the hollow of the Skull (of Microprosopus) shine three lights. And although thou canst call them three, yet notwithstanding are there four,62 as we have before said.
452. He (Microprosopus) is the heir of His Father and of his Mother, and there are two inheritances from Them; all which things are bound together under the symbol of the Crown of His Head. And they are the phylacteries of His Head.
453. After that these are united together after a certain manner they shine, and go forth into the Three Cavities of the Skull.
454. (And then) singly they are developed each after its own manner, and they are extended through the whole body.
455. But they are associated together in two Brains, and the third Brain containeth the others in itself.63
456. And it adhereth as well to the one side as to the other, and is expanded throughout the whole body.
457. And therefrom are formed two colours mixed together in one, and His countenance shineth.
458. And the colours of His countenance are symbols of Ab (the Father) and Aima (the Mother), and are called Däath (Knowledge) in Däath.
459. As it is written, 1 Sam. ii. 3: “Since El Daoth (plural) is Tetragrammaton,” because in him there are two colours.
460. Unto Him (Microprosopus) are works ascribed diversely; but to the Most Holy Ancient One (operations) are not ascribed diversely.
461. For what reason doth He (Microprosopus) admit of variable disposition? Because He is the heir of two inheritances (i.e., from Chokmah and Binah).
462. Also it is written, Ps. xviii. 26: “With the merciful man thou shalt show thyself merciful.”
463. But also truly and rightly have the Companions decided concerning that saying where it is written, Gen. xxix. 12: “And Jacob declared unto Rachel that he was her father’s brother, and that he was Rebekah’s son.
464. It is written, “Rebekah’s son,” and not “the son of Isaac.” And all the mysteries are in Chokmah.64
465. And therefore is (Chokmah) called the Perfection of all: and to it is ascribed the name of Truth.
466. And therefore is it written, “And Jacob declared:” and not written, “and Jacob said.”
467. Those (two) colours are extended throughout the whole Body (Microprosopus) and His Body cohereth with them.
468. In the Most Holy Ancient One, the Concealed with all Concealments, (things) are not ascribed diversely, and unto Him do they not tend (diversely), since the whole is the same (with itself) and (thus is) life unto all (things); and from Him judgment dependeth not (directly).
469. But concerning Him (Microprosopus) it is written, that unto Him are ascribed (diverse) works, properly speaking.
Concerning the Hair of Microprosopus.
470. From the skull of the Head (of Microprosopus) depend all those chiefs and leaders (otherwise, all those thousands and tens of thousands), and also from the locks of the hair.
471. Which are black, and mutually bound together, and which mutually cohere.
472. But they adhere unto the Supernal Light from the Father, AB, Ab, which surroundeth His Head (i.e., that of Microprosopus); and unto the Brain, which is illuminated from the Father.
473. Thencefrom, even from the light which surroundeth His Head (i.e., that of Microprosopus) from the Mother, Aima, and from the second Brain, proceed long locks upon locks (of hair).
474. And all adhere unto and are bound together with those locks65 which have their connection with the Father.
475. And because (these locks are) mutually intermingled with each other, and mutually intertwined with each other, hence all the Brains are connected with the Supernal Brain (of Macroprosopus).
476. And hence all the regions which proceed from the Three Cavities of the Skull are mingled mutually together, as well pure as impure, and all those accents and mysteries are as well hidden as manifest.
477. And since all the Brains have a secret connection with the ears of Tetragrammaton, in the same way as they shine in the crown of the Head, and enter into the hollow places of the Skull.
478. Hence all these locks hang over and cover the sides of the ears, as we have elsewhere said.
479. And therefore is it written, 2 Kings xix. 16: “Incline, O Tetragrammaton, Thine ear, and hear!”
480. Hence is the meaning of this passage, which is elsewhere given: “If any man wisheth the King to incline His ear unto him, let him raise66 the head of the King and remove the hair from above the ears; then shall the King hear him in all things whatsoever he desireth.”
481. In the parting of the hair a certain path is connected with the (same) path of the Ancient of Days, and therefrom are distributed all the paths of the precepts of the law.
482. And over these (locks of hair) are set all the Lords of Lamentation and Wailing; and they depend from the single locks.
483. And these spread a net for sinners, so that they may not comprehend those paths.
484. This is that which is said, Prov. iv. 18: “The path of the wicked is as darkness.”
485. And these all depend from the rigid locks hence also these are entirely rigid, as we have before said.
486. In the softer (locks) adhere the Lords of Equilibrium, as it is written, Ps. xxv. 10: “All the paths of Tetragrammaton are ChSD, Chesed, and AMTh, Emeth, Mercy and Truth.”
487. And thus when these developments of the Brain emanate from the Concealed Brain, hencefrom each singly deriveth its own nature.
488. From the one Brain the Lords of Equilibrium proceed through those softer locks, as it is written: Ps. xxv. 10: “All the paths of Tetragrammaton are Chesed and Emeth.”
489. From the second Brain the Lords of Lamentation and Wailing proceed through those rigid locks and depend (from them). Concerning whom it is written: Prov. iv. 19: “The path of the wicked is as darkness; they know not wherein they stumble.”
490. What is this passage intended to imply? Assuredly the sense of these words, “they know not,” is this, “They do not know, and they do not wish to know.”
491. “Wherein they stumble.” Do not read “BMH, Bameh, wherein,” but “BAIMA, Be-Aima, in Aima, the Mother,” they stumble. That is, through those who are attributed unto the side of the Mother.
492. What is the side of the Mother? Severe Rigour, whereunto are attributed the Lords of Lamentation and Wailing.
493. From the third Brain the Lords of Lords proceed through those locks arranged in the middle condition (i.e. partly hard and partly soft), and depend (therefrom); and they are called the Luminous and the Non-Luminous Countenances.
494. And concerning these it is written, Prov. iv. 26: “Ponder the path of thy feet.”
495. And all these are found in those locks of the hair of the Head.
Concerning the Forehead of Microprosopus.
496. The forehead of the Skull (of Microprosopus) is the forehead for visiting sinners (otherwise, for rooting out sinners).
497. And when that forehead is uncovered there are excited the Lords of judgments against those who are shameless in their deeds.
498. This forehead hath a rosy redness. But at that time when the forehead of the Ancient one is uncovered over against this forehead, the latter appeareth white as snow.
499. And that time is called the Time of Grace for all.
500. In the “Book of the Teaching of the School of Rav Yeyeva the Elder” it is said: The forehead is according as the forehead67 of the Ancient One. Otherwise, the letter Cheth, Ch, is placed between the other two letters, according to this passage, Num. xxiv. 17: “VMChTz, VeMachetz, and shall smite the corners of Moab?”
501. And we have elsewhere said that it is also called NTzCh, Netzach, the neighbouring letters (M and N; neighbouring letters in the alphabet that is, and allied in sense, for Mem = Water, and Nun = Fish, that which lives in the water) being counterchanged. (Netzach = Victory, and is the seventh Sephira).
502. But many are the NTzChIM, Netzachim, Victories;68 so that another (development of) Netzach may be elevated into another path, and other Netzachim may be given which are extended throughout the whole body (of Microprosopus).
503. But on the day of the Sabbath, at the time of the afternoon prayers, the forehead of the Most Holy Ancient One is uncovered, so that the judgments may not be aroused.
504. And all the judgments are subjected; and although they be there, yet are they not called forth. (Otherwise, and they are appeased.)
505. From this forehead depend twenty-four tribunals, for all those who are shameless in their deeds.
506. And it is written, Ps. lxxiii. 11: “And they have said, ‘How can El know? and is there knowledge in the Most High?'”
507. But truly (the tribunals) are only twenty; wherefore are four added? Assuredly, in respect of the punishments of the inferior tribunals which depend from the Supernals.
508. Therefore there remain twenty.69 And therefore unto none do they adjudge capital punishment until he shall have fulfilled and reached the age of twenty years in respect of these twenty tribunals.
509. But in our doctrine regarding our Arcana have we taught that the books which are contained in the Law refer back unto these twenty-four.
Concerning the Eyes of Microprosopus.
510. The Eyes of the Head (of Microprosopus) are those eyes from which sinners cannot guard themselves; the eyes which sleep, and yet which sleep not.
511. And therefore are they called “Eyes like unto doves, KIVNIM, Ke-Ionim.” What is IVNIM, Ionim? Surely it is said, Lev. xxv. 17 “Ye shall not deceive any man his neighbour.”
512. And therefore is it written, Psalm xciv. 7: “IH, Yah, shall not behold.” And shortly after verse 9: “He that planteth the ear, shall He not hear? He that formeth the eye, shall He not see?”
513. The part which is above the eyes (the eyebrows) consisteth of the hairs, which are distributed in certain proportions.
514. From those hairs depend one thousand seven hundred Lords of Inspection for striving in battles. And then all their emissaries arise and unclose the eyes.
515. In the skin which is above the eyes (the eyelids) are the eyelashes, and there unto adhere thousand thousands Lords of Shields.
516. And these be called the covering of the eyes. And all those which are called (under the classification of) the eyes of IHVH, Tetragrammaton, are not unclosed, nor awake, save in that time when these coverings of the eyelashes be separated from each other—namely, the lower from the upper (eyelashes).
517. And when the lower eyelashes are separated from the upper, and disclose the abode of vision, then are the eyes opened in the same manner as when one awaketh from his sleep.
518. Then are the eyes rolled around, and (Microprosopus) looketh back upon the open eye (of Macroprosopus), and they are bathed in its white brilliance.
519. And when they are thus whitened, the Lords of the judgments are turned aside from the Israelites. And therefore it is written, Ps. xliv. 24: “Awake: wherefore sleepest thou, O Tetragrammaton? Make haste,” etc.
520. Four colours appear in those eyes; from which shine the four coverings of the phylacteries, which shine through the emanations of the Brain.
521. Seven, which are called the eyes of Tetragrammaton, and the inspection, proceed from the black colour of the eye; as we have said.
522. As it is written, Zach. iii. 9: “Upon one stone seven eyes.” And these colours flame forth on this side.
523. From the, red go forth others, the Lords of Examination for Judgment.
524. And these are called: “The eyes of Tetragrammaton going forth throughout the whole earth.”
525. Where it is said (in the feminine gender) “MShVTTVTh, Meshoteloth, going forth,” and not “MShVTTIM, Meshotetim,” in the masculine, because all are judgment.
526. From the yellow proceed others who are destined to make manifest deeds as well good as evil.
527. As it is written, Job xxxiv. 21: “Since His eyes are upon the ways of man.” And these Zach. iv. 10, are called “The eyes of Tetragrammaton, MShVTTIM, Meshotetim, going forth around, but in the masculine gender, because these extend in two directions—towards the good and towards the evil.
528. From the white brilliance proceed all those mercies and all those benefits which are found in the world, so that through them it may be well for the Israelites.
529. And then all those three colours are made white, so that He may have pity upon them.
530. And those colours are mingled together mutually, and mutually do they adhere unto each other. Each one affecteth with its colour that which is next unto it.
531. Excepting the white brilliance wherein all are comprehended when there is need, for this enshroudeth them all.
532. So therefore no man can convert all the inferior colours—the black, red, and yellow—into the white brilliance.
533. For only with this glance (of Macroprosopus) are they all united and transformed into the white brilliance.
534. His eyelashes (i.e., those of Microprosopus, for to the eye of Macroprosopus neither eyebrows nor eyelashes are attributed) are not found, when (his eyes) desire to behold the colours; seeing that his eyelashes disclose the place (of sight) for beholding all the colours.
535. And if they disclose not the place (of vision) the (eyes) cannot see nor consider.70
536. But the eyelashes do not remain nor sleep, save in that only perfect hour, but they are opened and closed, and again closed and opened, according to that Open Eye (of Macroprosopus) which is above them.
537. And therefore is it written, Ezek. i. 14: “And the living creatures rush forth and return.”
538. Now we have already spoken of the passage, Isa. xxxiii. 20: “Thine eye shall see Jerusalem quiet, even Thy habitation.”
539. Also it is written, Deut. ii. 12: “The eyes of Tetragrammaton thy God are ever thereon in the beginning of the year,” etc.
540. For so Jerusalem requireth it, since it is written, Isa. i. 21: “TzDQ, Tzedeq, justice abideth in Her.”
541. And therefore (is it called) Jerusalem, and not Zion. For it is written, Isa. i. 26: “Zion is redeemed in MShPT, Meshephat, Judgment, etc.,” which are unmixed mercies.
542. Thine eye: (therefore) is it written “OINK, Ayinakh (in the singular number). Assuredly it is the eye of the Most Holy Ancient One, the Most Concealed of All (which is here referred to).
S43. Now it is said: “The eyes of Tetragrammaton thy God are thereon;” in good, that is to say, and in evil; according as either the red colour or the yellow is required.
544. But only with the glance (of Macroprosopus) are all things converted and cleansed into the white brilliance.
545. The eyelids (of Microprosopus) are not found when (His eyes) desire to behold the colours. But here (it is said), “Thine eyes shall behold Jerusalem.” Entirely for good, entirely in mercy.
546. As it is written, Isa. liv. 7: “And with great mercies will I gather thee.”
547. The eyes of Tetragrammaton thy God are ever thereon from the beginning of the year.” Here the word “MRShITh, Marashith, from the beginning,” is written defectively without A, for it is not written RAShITh with the A.
548. Hence it remaineth not always in the same condition. What doth not? The inferior H, He, (of IHVH).
549. 71And concerning that which is supernal it is written, Lam. ii. 1: “He hath cast down MShMIM, Me-Shamaim, from the heavens; ARTz, Aretz, the earth the Tiphereth, Israel.”
550. Wherefore hath he cast down Aretz from Shamaim? Because it is written, Isa. l. 3: “I will cover the heavens, Shamaim, with darkness,” and with the blackness of the eye (of Microprosopus), namely, with the black colour, are they covered.
551. “From the beginning of the year.” What, then, is that place whence those eyes of Tetragrammaton behold Jerusalem?
552. Therefore he72 hasteneth to expound this (saying immediately): “From the beginning, MRShITh, of the year,” which (word MRShITh = being written thus), without the Aleph, A,73 symbolizeth judgment; for judgment is referred unto that side, although virtually (the word Merashith) is not judgment.
553. “Even unto the end of the year.” Herein, properly speaking, is judgment found. For it is written, Isa. i. 21: “Justice dwelt in her.” For this is “the end of the year.”
554. Come and see! A, Aleph, only is called the first (letter). In A, Aleph, is the masculine power hidden and concealed; that namely, which is not known.
555. When this Aleph is conjoined in another place then is it called RAShITh, Rashith, beginning.
556. But if thou sayest that (A) is conjoined herewith,74 truly it is not so, but (A) is only manifested therein and illuminateth it; and in that case only is it called RAShITh, Rashith, beginning.
557. Now therefore in this (passage) RAShITh (spelt with the A) is not found as regards Jerusalem; for were (the letter A) herein, it would (denote that it would) remain for ever.
558. Hence it is written defectively MRShITh, Me-Rashith. Also concerning the world to come it is written, Isa. xli. 27:75 “The first shall say to Zion, Behold, behold them,” etc.
Concerning the Nose of Microprosopus.
559. The nose of Microprosopus is the form of His countenance, for therethrough is His whole countenance known.
560. This nose is not as the nose of the most Holy Ancient One, the Concealed with all Concealments.
561. For the nose of Him, the Ancient One, is the life of lives for all things, and from His two nostrils rush forth the Ruachin De-Chiin, RVChIN DChIIN, spirits of lives for all.
562. But concerning this (nose of) Microprosopus it is written, Ps. xviii. 9: “A smoke ascendeth in His nose.”
563. In this smoke all the colours are contained. In each colour are contained multitudes of lords of most rigorous judgment, who are all comprehended in that smoke.
564. Whence all those are not mitigated save by the smoke of the inferior altar.
565. Hence it is written, Gen. Viii. 21: “And IHVH smelled a sweet savour.” It is not written (He smelled) the odour of the sacrifice. What is “sweet” save “rest?” Assuredly the spirit at rest is the mitigation of the Lords of judgment.
566. (When therefore it is said) “And IHVH smelled the odour of rest,” most certainly the odour of the sacrificed victim is not meant, but the odour of the mitigation of all those severities which are referred unto the nose.
567. And all things which adhere unto them, all things, I say, are mitigated. But most of these severities mutually cohere.
568. As it is written, Ps. cvi. 2: “Who shall recount GBVRVTh IHVH, the Geburoth of Tetragrammaton?”
569. And this nose (of Microprosopus) emitteth fire from the two nostrils, which swalloweth up all other fires.
570. From the one nostril (goeth forth) the smoke, and from the other nostril the fire, and they both are found on the altar, as well the fire as the smoke.
571. But when He the most Holy Ancient One is unveiled, all things are at peace. This is that which is said, Isa. xlviii. 9: “And for My praise will I refrain from thee” (literally, “block up thy nostrils”76).
572. The nose of the Most Holy Ancient One is long and extended, and He is called Arikh Aphim, Long of Nose.
573. But this nose (of Microprosopus) is short, and when the smoke commenceth, it issueth rapidly forth, and judgment is consummated.
574. But who can oppose the nose of Him the Ancient One? Concerning this, all things are as we have said in the Greater Assembly, where concerning this matter the Companions were exercised.
575. In the book of the treatise of Rav Hamenuna the Elder he thus describeth these two nostrils (of Microprosopus), saying that from the one proceed the smoke and the fire, and from the other, peace and the beneficent spirits.
576. That is, when (Microprosopus) is considered as having (in Himself the symbolism of) right side and left side. As it is written, Hosea xiv. 7: “And his smell like Lebanon.”
577. And concerning His Bride it is written, Cant. vii. 9: “And the smell of thy nostril like apples.” Which if it be true concerning the Bride, how much more concerning Himself? And this is a notable saying.
578. When therefore it is said, “And Tetragrammaton smelled the odour of peace,” the word HNIChCh, Ha-Nichach, of peace,” can be understood in a double sense.
579. One sense is primary, when the Most Holy Ancient One, the Concealed with all Concealments, is manifested; for HVA, Hoa, He, is the peace and mitigation of all things.
580. And the other respecteth the inferior mitigation, which is done through the smoke and fire of the altar.
581. And because of this duplicate meaning is the word NIChCh, Nichach, written with a double Ch. And all these things are said concerning Microprosopus.
Concerning the Ears of Microprosopus.
582. There are two ears for hearing the good and the evil, and these two can be reduced into one.
583. As it is written, 2 Kings xix. 18: “Incline, O Tetragrammaton, Thine ear, and hear.”
584. The ear from within dependeth upon certain curves which are therein formed, so that the speech may be made clearer before its entrance into the brain.
595. And the brain examineth it, but not with haste. For every matter which is accomplished in baste cometh not from perfect wisdom.
586. From those ears depend all the Lords of Wings who receive the Voice of the Universe; and all those are called thus, the Ears of Tetragrammaton.
587. Concerning whom it is written, Eccles. x. 20: “For a bird of the air shall carry the voice,” etc.
588. “For a bird of the air shall carry the voice.” This text hath a difficult (meaning). And now (for so much is expressed) whence is the voice?
589. For in the beginning of the verse it is written: “Curse not the King even in thy thought.” Where it is written concerning even the (unexpressed) thought, and concerning the secret thoughts of thy couch.
590. Wherefore? Because “a bird of the air shall carry the voice.” Which (voice) as yet is unexpressed.
591. Assuredly this is the true meaning. Whatsoever a man thinketh and meditateth in his heart, he maketh not a word until he bringeth it forth with his lips. (What the text intendeth is) if any man attendeth not hereunto.
592. For that voice sent forward (from inconsiderate thought) cleaveth the air, and it goeth forth and ascendeth, and is carried around through the universe; and therefore is the voice.
593. And the Lords of Wings receive the voice and bear it on unto the King (Microprosopus), so that it may enter into His ears.
594. This is that which standeth written, Deut. v. 28: “And Tetragrammaton hath heard the voice of your words.” Again, Num. xi. 1: “And Tetragrammaton heard, and His wrath was kindled.”
595. Hence every prayer and petition which a man poureth forth before God the Most Holy One-blessed be He!—requireth this, that he pronounce the words with his lips.
596. For if he pronounce them not, his prayer is no prayer, and his petition is no petition.
597. But as far as the words go forth, they cleave the air asunder, and ascend, and fly on, and from them is the voice made; and that which receiveth the one receiveth also the other, and beareth it into the Holy Place in the head of the King (otherwise, beneath Kether, the Crown).
598. From the three cavities (of the brain of Microprosopus) distilleth a certain distillation, and it is called the Brook. As it is said in 1 Kings xvii. 3: “The brook Kherith,” as it were an excavation or channel of the ears.
599. And the voice entereth into that curved passage, and remaineth in that brook of that distillation.
600. And then is it therein detained, and examined, whether it be good or whether it be evil. This is the same which is said, Job. xxxiv. 3: “Because the ear examineth the words.”
601. For what cause doth the ear examine the words? Because the voice is detained in that brook distilling into the curved passage of the ears, and doth not swiftly enter into the body, and thereunto is an examination instituted between the good and the evil.
602. “As the palate tasteth meat.” Wherefore can the palate taste meat? Because in the same manner it causeth it to delay, and (the meat) doth not enter so rapidly into the body. And hence (the palate) proveth and tasteth it (to discern) whether it he sweet and pleasant.
603. From this opening of the ears depend other openings (namely) the opening of the eye, the opening of the mouth, the opening of the nose.
604. From that voice which entereth into the opening of the ears, if it be necessary (a certain part) entereth into the openings of the eyes, and these pour forth tears.
605. From that voice, if it be necessary (a certain part) entereth into the opening of the nose, and from that voice it produceth smoke and fire.
606. This is that which is written, Num. xi. i.: “And Tetragrammaton heard, and His wrath was kindled, and the fire of Tetragrammaton turned against them.”
607. And if it be necessary that voice goeth forth into the opening of the mouth, and it speaketh, and determineth certain things.
608. From that voice are all things: from that voice (a certain part) entereth into the whole body, and by it are all things affected. Whence doth this matter depend? From that ear.
60g. Blessed is he who observeth his words. Therefore is it written, Ps. xxxiv. 13: “Keep thy tongue from evil, and thy lips from speaking guile.”
610. Unto this ear is attributed hearing, and under (the idea of) hearing are those brains comprehended.77
611. Chokmah is contained therein, as it is written, 1 Kings iii. 9: “And wilt Thou give unto Thy servant a hearing heart.”
612. Binah also, as it is written, 1 Sam. iii. 9: “Speak, for Thy servant heareth.” Also 2 Kings xviii. 26: “Because we have heard.” And hencefrom all things depend.
613. Däath also, as it is said, Prov. iv. 10, “Hear, O my son, and receive My sayings.” And again, ibid. ii. 1, “Thou shalt hide My sayings with thee.” And thereunto all things depend from the ears.
614. From these ears depend prayers and petitions, and the opening of the eyes.
615. This is the same which standeth written, 2 Kings xix. 16: “Incline, O Tetragrammaton, Thine ear, and hear; open Thine eyes, and see. Thus all things depend hencefrom.
616. From this ear depend the highest Arcana, which go not forth without, and therefore is (this ear) curved in the interior parts, and the Arcana of Arcana are concealed therein. Woe unto him who revealeth the Arcana!
617. And because the Arcana come into contact with this ear, and follow the curvings of that region, hence the Arcana are not revealed unto those who walk in crooked paths, but unto those (who walk in) those which are not crooked.
618. Hence is it written, Ps. xxv. 14: “The SVD IHVH, Sod Tetragrammaton, Secret of Tetragrammaton, is with them that fear Him, and He will show them His; covenant;” namely, unto such as keep their path and thus receive His words.
619. But they who are perverse in their ways receive certain words, and quickly introduce the same into themselves, but in them is no place where they can be detained (for examination)
620. And all the other openings are opened therein, until those words can issue forth from the opening of the mouth.
621. And such men are called the shiners of their generation, hating God the Most Holy One-blessed be He.
622. In Mischna, or our tradition, we have taught that such men are like unto murderers and idolaters.
623. And all these things are contained in one saying, where it is written, Lev. xix. 26: “Thou shalt not go up and down as a tale-bearer among thy people, neither shalt thou stand against the blood of thy neighbour: ANI IHVH, I am Tetragrammaton.”
624. Therefore he who transgresseth the first part of that verse doth the same as if he were to transgress the whole.
625. Blessed is the portion of the just, concerning whom it is said, Prov. xi. 13: “A tale-bearer revealeth secrets, but he that is of a faithful spirit concealeth the matter.”
626. “Spirit, RVCh, Ruach,” properly (is used here) for the Ruach of such is extracted from the Supernal Holy Place.
627. Now we have said that this is a symbol. Whosoever revealeth Arcana with fixed purpose of mind, he is not of the body of the Most Holy King.
628. And therefore to such a man nothing is an Arcanum, neither is from the place of the Arcanum.
629. And whensoever his soul departeth, the same adhereth not unto the body of the King, for it is not his place. “Woe unto that man! woe unto himself! woe unto his Neschamah!”78
630. But blessed is the portion of the just who conceal secrets, and much more the Supernal Arcana of God the Most Holy One—blessed be He!—the highest Arcana of the Most Holy King.
631. Concerning them it is written, Isa. lx. 21: “Thy people also shall be all righteous; they shall inherit the land for ever.”
Concerning the Countenance of Microprosopus.
632. His countenance is as two abodes of fragrance, and all that I have said before is His testimony.
633. For the testimony, ShDVThA, Sahedutha, dependeth from Him, and in all his testimony dependeth.
634. But these places of fragrance are white and red; the testimony of Ab the Rather, and Aima the Mother; the testimony of the inheritance which He hath taken by right and obtained.
635. And in our tradition we have also established by how many thousand degrees the whiteness differeth from the redness.
636. But yet at once they agree together in Him in one,79 under the general form of the whiteness; for whensoever it is illuminated from the light of the white brilliance of the Ancient One, then that white brilliance overcloudeth the redness, and all things are found to be in light.
637. But whensoever judgments ascend (otherwise threaten) in the universe, and sinners are many, leprosy is found in all things (otherwise, throughout the universe), and the redness spreadeth over the countenance, and overcloudeth all the whiteness.
638. And then all things are found in judgment, and then (He putteth on) the vestments of zeal, which are called “the garments of vengeance” (Isa. lix. 17), and all things depend herefrom.
639. And because the testimony existeth in all things, hence so many Lords of Shields are enshrouded by those colours, and attend upon those colours.
640. When those colours are resplendent, the worlds all and singular exist in joy.
641. In that time when the white brilliance shineth all things appear in this colour; and when He appeareth in redness, similarly all things appear in that colour.
Concerning the Beard of Microprosopus.
642. In those abodes (otherwise forms) of fragrance the beard beginneth to appear from the top of the ears, and it descendeth and ascendeth in the place of fragrance.
643. The hairs of the beard are black, and beautiful in form as in (that of) a robust youth.
644. The oil of dignity of the supernal beard of the Ancient One (floweth down) in this beard of Microprosopus.
645. The beautiful arrangement of this beard is divided into nine parts. But when the most holy oil of dignity of the Most Holy Ancient One sendeth down rays into this beard, its parts are found to be twenty-two.80
646. And then all things exist in benediction, and thence Israel the patriarch (i.e., Jacob) took his blessing. And the symbol of this is to be found in these words, Gen. xlviii. 20: “BK, with the twenty-two, shall Israel bless.” (The real translation of BK is “in thee,” but the numerical value of BK is twenty-two; hence the symbolism here rendered.)
647. We have described the conformations of the beard already, in the Conclave of the Assembly. Here also I desire to enter upon this matter in all humility.
648. Now we thus examined all the parts of the beard, that in the Conclave of the Assembly (we found) that they were all disposed from the parts of the beard of the Most Holy Ancient One.
649. Six there are; nine they are called. For the first conformation goeth forth through that Spark of the most refulgent light-bearer,81 and goeth down beneath the hair of the head, assuredly beneath those locks which overhang the ears.
650. And it descendeth before the opening of the ears unto the beginning of the mouth.
651. But this arrangement is not found in the Most Holy Ancient One. But when that fountain of Wisdom, ChKMThA, Chokmatha, floweth down from MZLA, Mezla, the Influence of the Most Holy Ancient One, and dependeth from Him, and when Aima, the Mother, ariseth, and is included in that subtle ether, then She, Aima, assumeth that white brilliance.82
652. And the Scintilla entereth and departeth, and together mutually are They bound, and thence cometh the One Form.
653. And when there is need, One ariseth above the Other, and the Other again. is concealed in the presence of Its Companion.
654. And therefore there is need of all things; of one thing for performing vengeance, of another for showing forth mercy.
655. And therefore David the king hath sought out this beard, as we have shown already.
656. In this beard nine conformations are found, (among which are) six myriads which depend among them, and are extended throughout the whole body.
657. And those six which depend hang in the locks which are beneath the abodes of fragrance, three on this side and three on that.
658. And in the ornamentation of the beard hang the three remaining (conformations); one above the lips, and two in those locks which hang down upon the chest.
659. And all those six (other conformations), three on this side and three on that side, go forth, and all depend from those locks which hang down, and they are extended throughout the whole body.
660. But on account of those three (conformations), which are more connected with the ornament of the beard than all the others, the Holy Name is written in its purity.
661. When it is written thus. Ps. cxviii. 5: “I invoked IH, Yah, in my trouble: IH, Yah, heard me at large: Tetragrammaton is with me, therefore I will not fear.”
662. But that which we have already laid down in the Conclave of the Assembly concerning these words, “In my trouble I invoked IH, Yah,” that this is to be referred to that place where the beard beginneth to be extended, which place is more remote, and before the ears, is also correct.
663. And in the book of the dissertation of the school of Rav Yeyeva the Elder it is thus said and established, that the beginning of the beard cometh from the supernal ChSD, Chesed, Mercy.
664. Concerning which it is written, “LK IHVH HGDVLH VHGBVRH VHThPARTh, Leka, Tetragrammaton, Ha-Gedulah, Ve-Ha-Geburah, Ve-Ha-Tiphereth, Thine, O Tetragrammaton, Gedulah (another name for Chesed), Geburah, and Tiphereth (the names of the fourth, fifth, and sixth Sephiroth, which Protestants usually add to the end of the Lords Prayer, substituting, however, Malkuth for Gedulah), Thine, O Tetragrammaton, are the Mercy, the Power, and the Glory (or Beauty).” And all these are so, and thus it (the beard) commenceth.
665. Therefore the nine (conformations) arise from and depend from the beard; and thus it commenceth from before the ears. But (the conformations) remain not in permanence save through another cause, as we have before laid down.
666. For whensoever the universe hath need of mercy, the Influence, Mezla, of the Ancient one is uncovered; and all those conformations which exist in the most adorned beard of Microprosopus are found to be entirely mercies, yet so that they can exercise vengeance against the haters of the Israelites, and against those who afflict them.
667. But the whole ornament of the beard consisteth in those locks which hang down, because all things depend thencefrom.
668. All those hairs which are in the beard of Microprosopus are hard and rigid, because they all subject the judgments when the Most Holy Influence is manifested.
669. And when there is to be contention, then He appeareth like unto a brave hero, victorious in war. And then that becometh bare of hair which is bare of hair, and that becometh bald which is bald.
670. Moses commemorated these nine conformations a second time, Num. xiv. 17, when there was need to convert them all into mercy.
671. For although he recite not now the thirteen conformations (of the beard of Macroprosopus), yet from this idea the thing depended; for he did not allow himself to enter into those conformations simply that he might enumerate them.
672. But unto the Influence directed he his meditation, and made mention thereof. As it is written, Num. xiv. 117: “And now, I beseech thee, let KCh, Kach, the Power of Tetragrammaton, be great! “
673. What is to be understood by KCh IHVH, Kach Tetragrammaton, the Power of Tetragrammaton? Thus is MZLA QDIShA, Mezla Qadisha, the Holy Influence, called, even the Concealed with all Concealments. And from the Influence that Strength and that Light depend.
674. And since of this (Influence) Moses was speaking, and this (Influence) he was commemorating, and concerning this (Influence) he was meditating, he then immediately recited those nine conformations which belong unto Microprosopus.
675. So that they all might exist in light, and that judgment might not be found therein. And therefore this whole judgment (otherwise, this whole beard) dependeth from the Influence.
676. When the hairs begin to be restrained He Himself is as the hero of an army victorious in war.
677. In this beard (of Microprosopus) floweth down the oil of dignity from the Concealed Ancient One, as it is said, Ps. cxxxiii, 2: “Like excellent oil upon the head, descending upon the beard, the beard of Aaron.”
Concerning the Lips and Mouth of Microprosopus.
678. Those hairs cover not the lips, and the entire lips are red and rosy. As it is written, Cant. v. 13: “His lips as roses.” (In the ordinary version ShVShNIM, Shushanim, is translated “lilies,” not “roses.”)
679. His lips murmur Geburah, Severity, but they also murmur Chokmah, Wisdom.
680. From those lips alike depend good and evil, life and death.
681. From these lips depend the Lords of Vigilance. For when those lips murmur, they all are excited to bring forth secret things, as well as the Lords of judgment in all the tribunals wherein they have their abiding-place.
682. And therefore are these called the Watchers; as it is written, Dan. iv, 17: “This matter is by the decree of the Watchers, and the demand by the word of the Holy Ones.”
683. What is a Watcher? In the book of the dissertation that is explained from this passage, 1 Sam. xxviii. 16: “And is become thine enemy.”
684. Seeing that judgments are stirred up against those who obtain not mercy from the Supernals.
685. Hence are those stirred up who are the lords of the enmity of all things.
696. And, nevertheless, in each case is there mercy and judgment. And therefore is it said, Dan. iv. 13: “A watcher and a holy one;” judgment and mercy.
687. And between those lips when they are opened is the mouth disclosed.
688. By that RVCh, Ruach, breath, which goeth forth from His mouth, many thousands and myriads are enshrouded; and when it is extended by the same are the true prophets enfolded, and all are called the mouth of Tetragrammaton.
689. When forth from His mouth the words proceed through His lips, the same are muttered through the whole circuit of eighteen thousand worlds,83 until they are all bound together at once in the twelve paths and the known ways. And one thing ever expecteth another.
690. By the tongue is the vocal expression of the sublime spoken, in the middle nexus of the utterance.
691. And therefore is it written, Cant. v. 16: “His mouth is most sweet.” And this same palate of His conveyeth a sweet taste; wherefore He smileth when He tasteth food (which is pleasant).84
692. “And He is altogether the desirablenesses (or delights)” (of the powers of) fire and (the powers of) water, because the fire and water are counterchanged with each other mutually (otherwise, are conformed together), and are beautiful in his conformation.85
693. For the colours are mutually associated together.
694. In His palate are the (guttural) letters (of the Hebrew Alphabet—namely, A, H, Ch, O) formed and constructed; in the circuit of His (mouth) are they condensed (into the palatals G, I, X Q).86
695. The letter A, Aleph, which cast forth the kings and constituted the kings87 (i.e., that guttural letter which is referred to the First Sephira, Kether, the Crown, becometh the palatal letter G, Ghimel).
696. The letter Ch, Cheth, which goeth forth and descendeth and ascendeth, and is crowned in the head (referring to the Second Sephira, Chokmah, Wisdom), and is fire condensed in ether (i.e., developeth in the palatal letter I, Yod).
697. The letter H, He, the golden-yellow colour (otherwise, germinating power) of the Mother, Aima, having been connected with the Female Power, is extended in the Greater Female Potency into the desire of the Holy City, which two (otherwise, for these places) are mutually bound together the one unto the other (these two are Aima, the supernal H of IHVH, and the Holy City, the Bride, as She is called in the Apocalypse, the final H of IHVH). (And the guttural letter H, He, formeth the palatal letter K, Kaph, which is referred unto the Queen.) As it is written, Cant. iv. 6: “Unto the mountain of myrrh, unto the hill of frankincense.”
698. The letter O, Ayin (which denoteth the seven Inferiors which were destroyed) is the medium or splendour of mediation (i.e., the internal Light of the broken vessels), hath been formed forth in His lips by revolution therein (and it hath been condensed in Q, Qoph, which goeth forth from the middle of the palate unto the lips). For the branches (of the Tree of Life, namely) are connected in Him (Microprosopus) in the spirits (such as they were in the prior world) formed forth (such as they are in the restored world).
699. For in the mysteries of the letters of Solomon the King, those four letters, A, H, Ch, O, are surrounded by GIKQ.
700. But it is written in Job vi. 6: “Can that which is unsavoury be eaten without salt?” etc.
701. Also it is written, Isa. xxxii. 17: “And the work of TzDQ, Tzedeq, Righteousness (or Justice), shall be peace.” Also, Ps. xix. 10: “More to be desired are they than gold, yea, than much fine gold,” etc.
702. But King David saith, ibid. 11: “Also by them is thy servant warned.”
703. I affirm concerning myself, that I have been every day cautious concerning them, so that concerning them I might not err (i.e., concerning the judgments, Meshephath, referred to in verse 9).
704. Excepting a certain day when I was binding together the Crowns of the King88 in the Cave of Maranæa, I beheld a Splendour of devouring Fire flashing from His wrathful Countenance of Flame, and with terror I trembled at the sight.
705. From that day forth I ever acted with caution in my meditations concerning them, neither have I omitted that all the days of my life.
706. Blessed is his portion who is prudent regarding Him who is more ancient than (otherwise, concerning the gentleness of) the King, so that he may taste thereof, as is fitting.
707. Therefore is it written, Ps. xxxiv. 9: “Taste and see that Tetragrammaton is good,” etc.
708. Also it is written, Prov. ix. 5: “Come, eat of my bread,” etc.
Concerning the Body of Microprosopus.
709. The masculine power is extended through Däath; and the Assemblies and Conclaves are filled.
710. It commenceth from the beginning of the skull, and it is extended throughout the whole body, through the breast, and through the arms, and through all the other parts.
Concerning the Bride of Microprosopus.
711. Unto His back adhereth closely a Ray of most vehement Splendour, and it flameth forth and formeth a certain skull, concealed on every side.
712. And thus descendeth the Light of the two brains, and is figured forth therein.
713. And She (the Bride) adhereth unto the side of the Male; wherefore also She is called, Cant. v. ii., “My dove, my perfect one.” Read not, “ThMThI, Thamathi, My perfect one;” but “ThAVMThI, Theomathi, MY twin sister,” more applicably.
714. The hairs of the Woman contain colours upon colours, as it is written, Cant. vii. 5: “The hair of Thy head like purple.”
715. But herewith is Geburah, Severity, connected in the five Severities (i.e., which are symbolized in the numerical value, 5, of the letter H final of IHVH, which is the Bride), and the Woman is extended on Her side, and is applied unto the side of the Male.
V6. Until She is separated from His side, and cometh unto Him so that She may be conjoined with Him, face to face.
717. And when They are conjoined together, they appear to be only one body.
718. Hence we learn that the Masculine, taken alone, appeareth to be only half the body, so that all the mercies are half; and thus also is it with the Feminine.
719. But when They are joined together, the (two together) appear to form only one whole body,. And it is so.
720. So also here. When the Male is joined with the Female, They both constitute one complete body, and all the Universe is in a state of happiness, because all things receive blessing from Their perfect body. And this is an Arcanum.
721. And therefore it is said, Gen. ii. 3: “Tetragrammaton blessed the seventh day and hallowed it.” For then all things are found (to exist) in the one perfect Body, for MTRVNIThA, Matronitha, the Mother (i.e., the Inferior Mother) is joined unto the King, and is found to form the one Body with Him.
722. And therefore are there found to be blessings upon this day.
723. And hence that which is not both Male and Female together is called half a body. Now, no blessing can rest upon a mutilated and defective being, but only upon a perfect place and upon a perfect being, and not at all in an incomplete being.89
724. And a semi-complete being cannot live for ever, neither can it receive blessing for ever.
725. The Beauty of the Female is completed by the Beauty of the Male. And now have we established these facts (concerning the perfect equality of Male and Female), and they are made known unto the Companions.
726. With this Woman (the inferior H) are connected all those things which are below; from Her do they receive their nourishment, and from Her do they receive blessing; and She is called the Mother of them all.
727. Like as a mother containeth the body (of her child before birth), and that whole body deriveth its nourishment from her. (Otherwise, containeth a garden, and the whole garden is from her.) Thus is She unto all the other inferiors.
728. It is written, Prov. vii. 4: “Say unto Chokmah, Thou art my sister.”90 For there is given one Chokmah (Male), and there is also given another Chokmah (Female).
729. And this Woman is called the Lesser Chokmah in respect of the other.
730. And therefore is it written, Cant. viii. 8: “We have a little sister and she hath no breasts.”
731. For in this exile (i.e., separated from the King) She appeareth unto us to be “our little sister.” At first, indeed, she is small, but she becometh great and greater, until she becometh the Spouse whom the King taketh unto Himself.
732. As it is written, Cant. viii. 10: “I am a wall, and my breasts are like towers.”
733. “And my breasts,” etc., since they are full with the nourishment of all things;91 “like towers,” because they are the great rivers which flow forth from Aima the Supernal.
Concerning the Remaining Members of Microprosopus.
734. The Male is extended in right and left, through the inheritance which He receiveth (i.e., from Chokmah and Binah).
735. But whensoever the colours are mingled together then is He called Tiphereth, and the whole body is formed into a tree (the Autz Ha-Chaiim, or Tree of Life),93 great and strong, and fair and beautiful, Dan. iv. 11.
736. “The beasts of the field had shadow under it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it.”
737. His arms are right and left. In the right arm is Chesed and Life; in the left is Geburah and Death.
738. Through Däath are His inner parts formed, and they fill the Assemblies and Conclaves, as we have said.
739. For thus is it written: “And through Däath shall the Conclaves be filled.”
740. Afterwards is His body extended into two thighs, et intra hæc continentur duo renes, duo testiculi masculini.
741. Omne enim oleum, et dignitas, et vis masculi e toto corpore in istis congregatur; nam omnes exercitus, qui prodeunt ab iis, omnes prodeunt et morantur in orificio membri genitalus.
742. And therefore are they called Tzabaoth, the Armies; and they are Netzach (Victory, the seventh Sephira) and Hod (Glory, the eighth). For Tiphereth is Tetragrammaton, but Netzach and Hod are the armies; hence cometh that name, Tetragrammaton Tzabaoth.
743. Membrum masculi est extremitas totius corporis, et vocatur Yesod, fundamentum, et hic est gradus ille qui mitigat fœminam. For every desire of the Male is toward the female.
744. Per hoc fundamentum ille ingreditur in fœminam in locum qui vocatur Tzion et Jerusalem. Nam hic est locus tegendus fœminæ, et in uxore vocatur uterus.
745. And hence is Tetragrammaton Tzabaoth called Yesod, the Foundation (the ninth Sephira). Also it is written, Ps. cxxxii. 13: “Since Tetragrammaton hath chosen Tzion to be a habitation fur Himself, He hath desired Her.”
746. When Matronitha, the mother, is separated, and conjoined with the King face to face in the excellence of the Sabbath, all things become one body.
747. And then the Holy One—blessed be He!—sitteth on His throne, and all things are called the Complete Name, the Holy Name. Blessed be His Name for ever, and unto the ages of the ages.
748. All these words have I kept back unto this day, which is crowned by them for the world to come. And now herein are they manifested, O blessed be my portion!
749. When this Mother is conjoined with the King, all the worlds receive blessing, and the universe is found to be in joy.
750. Like as the male (Microprosopus) existeth from the Triad (Kether, Chokmah, and Binah), and His beginning is with the Triad, in this same manner are all things disposed, and the end of the whole body is thus; also the Mother (Inferior) receiveth not the blessing except in the Syntagma of the Triad, and these paths are Netzach, Hod, and Yesod.
751. And she is mitigated, and receiveth blessing in that place which is called the Holy of Holies below.
752. As it is written, Ps. cxxxii. 3: “Since there Tetragrammaton giveth His blessing.” For there are two paths; that which is above, and that which is below.
753. Hence there is permission granted unto none to enter therein, save unto the High Priest, who entereth from the side of Chesed, in order that none other might enter into that supernal place save that which is called Chesed.
754. And He entereth into the Holy of Holies, and the Bride is mitigated, and that Holy of Holies receiveth blessing, in the place which is called Tzion.
755. But Tzion and Jerusalem are two paths, one denoting Mercy, and the other justice.
756. For concerning Tzion it is written, Isa. i. 27: “Through Meshephat, judgment, it is redeemed.” And concerning Jerusalem it is written, ibid. 21: “Justice, Tzedeq, abideth in Her,” as we have before explained.
757. And every desire of the Male is toward the Female. But thus are these called, because hence proceed blessings for all the worlds, and all things receive blessing.
758. This place is called Holy, and all the holinesses; of the Male enter therein, through that path of which we have spoken.
759. But they all come from the supernal head of the Male skull, from that portion of the supernal brain wherein they reside.
760. And this blessing floweth down through all the members of the body even unto those which are called Tzabaoth, the Armies.
761. And all that which floweth down throughout the whole body is congregated therein, and therefore are they called Tzabaoth, the Armies; because all the armies of the superiors and inferiors go forth therefrom.
762. And that which floweth down into that place where it is congregated, and which is emitted through that most holy Yesod, Foundation, is entirely white, and therefore is it called Chesed.
753. Thence Chesed entereth into the Holy of Holies as it is written, Ps. cxxxiii. 3: “For there Tetragrammaton commanded the blessing, even life for evermore.”
764. Rabbi Abba said: “Scarcely could the Holy Light-bearer (i.e., Rabbi Schimeon) finish the word, ‘life’ before his words ceased altogether. But I was still writing them down, and thought that there would still be more for me to write, but I heard nothing.
765. “But I raised not mine head, since the light around him was so great that hereunto I could not look that way.
766. “Therefore I trembled, and I heard a Voice, which cried aloud and said, Prov. iii. 2: ‘Length of days and years of life,’ etc.
767. “I heard another Voice, Ps. xxi, 5: ‘Seeketh life from thee,’ etc.
768. “Through that whole day the fire departed not from the house, and there was no one who could come near unto him, because they were unable, for the fire and the light encircled him through that whole day.
769. But I tell upon my face on the ground, and cried aloud.
770. When therefore the lire was withdrawn, I saw that that Holy Light-bearer, the Holy of the Holy Ones (i.e., Rabbi Schimeon) had been taken away from this world.
771. “But having been turned round, his body had fallen on his right side, and his face still bore a smile.
772. “And Rabbi Eleazar, his son, arose, and having taken his hands in his, kissed him; but I kissed the dust which was beneath his feet.
773. The Companions wished to mourn for him, but they could not speak. Yet the Companions began to weep, and Rabbi Eleazar prostrated himself thrice, and could not open his mouth.
774. At last he began, and said O my father! O my father! there were Three,94 and into One have they returned.
775. “Now shall the living creatures (the Cherubim) rush forth (from the Name); the birds shall fly upward and hide themselves in the opening of the Great Sea, and all the Companions shall drink their blood.”
776. But Rabbi Chiya arose upon his feet and said: Hitherto hath the Holy Light-bearer (Rabbi Schimeon) taken care of us (otherwise, hath occupied himself with us). Now is the time not fitting for any other thing save to pay him due honours.”
777. Therefore Rabbi Eleazar and Rabbi Abba arose, and put upon him the sepulchral garment; and who ever saw such a disturbance and mingled crowd of learned men? Through the whole house ascended fragrant odours (of spices brought for the dead).
778. Then they placed him in the coffin; and no man except Rabbi Eleazar and Rabbi Abba did these services for him.
779. But the lictors and soldiers came from Kaphar (otherwise, from Tzipori and Tardaia, or doctors and learned men from the country), and drove them away.95
780. But the inhabitants of Maronæa rescued them with great tumult, because they thought that he was not to be buried there.
781. When therefore the sepulchral bier was borne forth, he (i.e., the body of Rabbi Schimeon) was raised above it in the air, and a fire flamed around him.
782. And a Voice was heard (saying): “Come ye and assemble together, and enter in unto the nuptials of Rabbi Schimeon. Isa. lvii.: ‘Let him enter in with peace, and let them rest in their chambers.’”
783. When he was carried into the sepulchral cave, a Voice was heard in the cave saying: “This is He who disturbed the earth, and made the kingdoms tremble.”
784. How many liberties are stored up in. heaven for thee!
785. This is that Rabbi Schimeon Ben Yochai, concerning whom his Lord was glorified daily. Blessed is his portion above and below!
786. How many highest treasures are reserved for him!
787. Concerning him it is said, Dan. xii. 13: “But go thou thy way till the end be, for thou shalt rest, and stand in thy lot at the end of the days.”
Hereunto is the Lesser Holy Assembly.
1. That is, who had formed part of the Greater Holy Assembly.
2. Meaning that the Greater Holy Assembly had been as it were the reflection of the conclave of the Sephiroth above. The word used for “chariot” is not Mercavah, but Rethikh.
3. I.e., The Paradise above.
4. In the original both this and the foregoing section, apparently by an oversight, have the number 33 attached to them.
5. Carrying on the simile of the lantern and its rays.
6. The Sephiroth.
7. Which is the number of Th, the last letter of the Hebrew Alphabet, which includes the symbology of the cross.
8. That is to say, which will hardly admit even of so vague a definition, seeing it is the Indefinite Absolute in Kether.
9. We must be most careful not to misapprehend the meaning intended to be conveyed in this passage. Kether, the Ancient One, Macroprosopus, is not in the more restricted sense of the first Sephira. the AIN, but that that idea links back from Him must be manifest on consideration. Not even He, the Vast Countenance, is hidden and concealed; how much more, then, the AIN! From Negative to Positive. through Potential Existence, eternally vibrates the Divine Absolute of the Hidden Unity of processional form masked in the Eternal Abyss of the Unknowable, the synthetical hieroglyph of an illimitable pastless futureless PRESENT. To the uttermost bounds of space rushes the Voice of Ages, unheard save in the concentrated unity of the thought-formulated Abstract, and eternally that Voice formulates a Word which is glyphed in the vast ocean of limitless life.
10. The thirteen conformations of the beard of Macroprosopus.
11. The Trinity completed by the Quaternary.
12. Kether, the first Sephira, from which all the other Sephiroth, proceed, namely, those which are summed up in the Tetragrammaton.
13. I.e., His manifestation is triune.
14. This refers to the Triads in the Sephiroth, when the Autz Chaiim is formed. (See Introduction.) It will be found that in this arrangement of the ten Sephiroth there are ten Triads, viz.:
(1) Kether, Chokmah, Binah.
(2) Chesed, Geburah, Tiphereth.
(3) Netzach, Hod, Yesod.
(4) Chokmah, Chesed, Netzach.
(5) Tephereth, Yesod, Malkuth.
(6) Binah, Geburah, Hod.
(7) Chokmah, Tiphereth, Hod.
(8) Binah, Tiphereth, Netzach.
(9) Chesed, Tiphereth, Hod.
(10) Geburah, Tiphereth, Netzach.
Wherein Kether and Malkuth are each repeated once: Chokmah, Binah, Chesed, and Geburah thrice; Tiphereth, six times, Netzach and Hod each four times; and Yesod twice.
15. In many of the ancient mysteries a feast was part of the ceremony, analogous to our Eucharist. Verbum sapientibus.
16. That is. the greatest triad of the Sephiroth. the Crown, King, and Queen; which finds a parallel in the Osiris, Isis, and Horus; the Axieros, Axiochersos, and Axiochersa of Lemnos and Samothrace, etc., etc.
17. Described in other places as the Supernal Eden and the Inferior Eden.
18. The Duad equated in the Monad. Compare what I have previously remarked concerning the profile symbolism of Macroprosopus.
19. The student will observe throughout the Qabalah that great stress is laid on the power of names, which arises from the fact that each qabalistical name is the synthesis of a power. Hence to “pronounce that name” is to use that power.
20. The word I have translated “Maternal” is AMH, Amah, with a double Kametz point. Rosenroth renders it “Yod Membri.”
21. Speaking of the unity, the “Sepher Yetzirah” says: “One is She, the Spirit of the Elohim of life (blessed and more than blessed be His name who is the life of ages), Voice, and Spirit, and Word—this is She the Spirit of holiness.”
22. The word is QVTRA: Rosenroth translates it by “Aporrhea.” It may also be translated “vapour,” or “nebula.”
23. The ten numbers and twenty-two letters.
24. MZL = 40 + 7 + 30 = 77, which is OZ, Strength or Vigour. This Gematria is worthy of note as giving the idea of foundational power.
25. i.e., the containing power.
26. Daath is the conjunction of Chokmah and Binah. (See “Book of Concealed Mystery,” ch. i. § 40.)
27. “See Greater Holy Assembly,” ch. xxviii § 566.
28. This is analogous to the teaching of the “Sepher Yetzirah,” that the Three Mothers A, M, Sh, radiate into three paternal forms of the same. A, M, and Sh, symbolize the potencies of Air, Water, and Fire.
29. For commencement denotes end, and end denotes commencement; how, then, in the Absolute can there be either. Nevertheless, in the Absolute must we seek for the hypothetical starting-point of life.
30. Let the student carefully note that this is the second Sephira, the I of IHVH, the Father proceeding from Macroprosopus, Kether, as He proceedeth from Ain Soph.
31. The Sephiroth, or numbers.
32. Chokmoth is plural of Chokmah, Wisdom.
33. Chokmah is the second and Binah is the third of the Sephiroth. This section is a sufficient condemnation of all those who wish to make out that woman is inferior to man.
34. For Chokmah and Binah in the Sephiroth answer unto I and H in the name IHVH, as has been already shown in the Introduction; and these bring forth Microprosopus the Son, the letter Vau, V, answering in numerical value to the number 6, and to the fourth, fifth, sixth, seventh, eighth, and ninth Sephiroth.
35. This clause refers to the “Unwritten Qabalah.”
36. Chokmah, the second Sephira. which, however, is as it were the repetition of Kether.
37. That is, the letter I, Yod, in IHVH, which is said in the “Book of Concealed Mystery” to symbolize Macroprosopus only in its highest point.
38. See “Book of Concealed Mystery,” ch. ii. § 37; ch. iv. § 11.
39. See “Book of Concealed Mystery,” ch. ii. § 37.
40. The amount of occult symbolism in this section is enormous, and the key of it is the name of the letter I, which is IVD, Yod. This is a trinity of letters, and their numerical value is I = 10, V = 6, D = 4, total 20, equivalent to double I; but for reasons given in the “Book of Concealed Mystery,” the second I is reproduced by a Hexad and a Tetrad—namely, V and D. I = 10, the decimal scale of Sephirotic notation, the key of processional creation; V = 6 = Tiphereth, and Microprosopus the Son united to D = 4, the Cross. Here is the mystery of the crucifixion of the Son on the tree of life; and again the Qabalah agrees with Christian symbolism.
41. Be Ama, with the Mother. Here Ama, AMA, Mother = 42. Be Aima, in the Mother. Here Aima, AIMA = 52 = BN, Ben, Son. This Gematria is most important, because, be it noted, Aima. AIMA, is the letter I, Yod, which we have just been told represents Chokmah, joined to AMA, Mother, which is Binah, BINH, which again is BN IH, by Metathesis. Ben Yod He—i.e., son of IH, eternally conjoined in Briah.
42. The number answering to the “fifty gates of Binah.” (See “Book of Concealed Mystery,” ch. i. § 46.)
43. Compare this with the Egyptian Horus. the son of Isis and Osiris. Also notice the interchange of symbols between Amen, Kneph, and Khem. The name of the great Egyptian God Amen is noticeable when we compare it with the qabalistic name AMN.
44. Compare with this the alchemical symbolism of Duenech, the King of Earth, after being overwhelmed by the waters. rising again, glorified and crowned with the triple crown of silver. iron, and gold—Chesed, Geburah, and Tiphereth. in the alchemic Sephiroth of the metals.
45. The meaning is, that Father and Mother are contained in the Son; for these are the second. third, and sixth Sephiroth—i.e., 2, 3, and 6; and both 2 and 3 are contained in 6, for 2 x 3 = 6.
46. The reflexive essence of Kether, the Crown. which operates in Chokmah and Binah.
47. Plural of Däath.
48. By Metathesis.
49. Meaning the period of revealing these matters, not exactly a day of twenty-four hours: day in the Scriptural and qabalistical sense.
50. In other words, whom there is unbalanced force, there is the origin of evil.
51. Because in those severities, and behind them, he can see the Countenance of God.
54. See Introduction concerning the parts of the soul. Chiah, Neschamah, Ruach, and Nephesch.
55. See “Greater Holy Assembly.” ch. xlii. §§ 984-996; ch. xxvi. §§ 513-532.
56. See “Book of Concealed Mystery.” Ch. i. §§ 2, 3. 4, et. seq.
57. Compare this with Miölner. the hammer of Thor, of Scandinavian mythology.
58. Chokmah and Binah, included in Kether.
59. It is to be noted that this word is MNA, Manna, and is a Metathesis of the letters AMN, Amen, which has been shown in the “Book of Concealed Mystery” to be equal by Gematria to IHVH ADNI.
60. ? Astral Light.
61. Right and left; while in Macroprosopus “all is right.”
62. At first sight this seems a contradiction, but on careful examination the difficulty disappears. A triangle is a fit expression of the number 3. It has 3 angles, it has 3 sides; but there is the whole figure itself also, which is the synthesis of the sides and the angles. So there are the 3 angles and the whole figure itself which contains them, and thus completes the Trinity by the Quaternary: in the Tetragrammaton, IHV, and H final, which forms the synthesis.
63. Thus rigidly following out the rule of the symbolism before given, that Chokmah and Binah are contained in Kether, in this is the key of all religions.
64. BChKMThA, Be-Chokmatha; ChKMThA is the emphatic Chaldee form of ChKMA, which is Chaldee for Hebrew ChKMH.
65. That is, the locks which have their origin in the influence of the Great Mother am interwoven mutually with those which originate from Chokmah.
66. Meaning, let him supplicate Macroprosopus, developed in the forms of Chokmah and Binah, which are summed up in Aima the Great Mother, to incline Microprosopus to be favourable. This is identical with the Catholic custom of invoking the intercession of the Virgin with Her Son; for Mary = Mare = Sea; and the Great Sea is Binah.
67. The word translated forehead is MTzCh, Metzach; now if a metathesis be formed of this word by placing the last letter between the first and second letters, we get MChTz, he shall smite. Hence the first form symbolizes Mercy, and the second, Severity.
68. And therefore is the divine name of Tzabaoth, or hosts, attributed both to Netzach and to Hod, the seventh and eighth Sephiroth. as may be seen by referring to the Introduction, and to the “Book of Concealed Mystery,” ch. iii. 15, annotation.
69. And 20 is H, He, in the four worlds. for H = 5, which, multiplied by 4 = 20.
70. The simple meaning of this and the preceding section is, that the eyes can only see when the upper eyelashes are separated from the low ones by the lids being raised.
71. In this section evidently Shamaim is taken to symbolize the supernal H, He.
72. Moses. in this passage of Deuteronomy.
73. That is. MRShITh instead of MRAShITh.
74. That is, irrevocably, so that the word would cease to bear the same meaning were A not there. in other words, were A a radical letter of it.
75. The first, RAShVN, Rashon, where this word, derived from the same root as RAShITh, is spelt with A.
76. The Hebrew idiom for having mercy always refers to the nose, as “to defer anger” is in Hebrew “to lengthen the nose,” etc.
77. The three divisions of the Brain of Microprosopus.
78. See Introduction concerning the names of the parts of the Soul.
79. I.e.. The various degrees of the whiteness.
80. Answering to the number of the letters of the Hebrew alphabet, which together with the ten Sephiroth form the thirty-two paths of wisdom of the “Sepher Yetzirah.”
81. See, “Book of Concealed Mystery.” ch. ii. § 31. 40. etc.
82. In the “Book of Concealed Mystery,” ch i. § 31. HVA and ALHIM are shown to be interchangeable, and they both are FEMININE. And now we come to the “Three Mothers,” of the “Sepher Yetzirah,” the Great Supernal Feminine Triad, which is even BEFORE THE TRIUNE FATHER. I may say no more here; in fact, I have almost revealed too much. Let the reader carefully meditate on § 651, for there the indicible Arcanum is shadowed.
83. That is the number eighteen on the plane of Asiah. And 18 is the fourth part of 72. And 72 is the number of the Schemahamphorasch (see ante), and the number of the Quinaries or sets of 5 degrees in the 360 degrees of the Zodiac. And there are 6 such sets in 30 degrees of each sign. And thus we return to the 12 signs of the Zodiac, and these are operated on from the to Sephiroth through the “7 paths of the Queen,” and these again depend from the first 3 Sephiroth. and these again from Kether, and Kether is Macroprosopus from whom backwards depend the Negative Existences in their Veils; and Macroprosopus is called HVA, Hoa, which = 12, and finds its expression in Aima Elohim. Thus rusheth through the Universe the Flux and Reflux of the Eternal Word.
84. I am doubtful as to whether this is the best translation of the last clause of § 691. Rosenroth has not translated it at all. The Chaldee is MMThQIM VDAI MAI ChKV KDA VChIK ITOVM LAKVL, Mamthaqim Vadeai Maai Chiko Kedea Vecheik Yitauom Leakol.
85. This whole section requires comment. I must first observe that Knorr de Rosenroth in his Latin version has supposed that in the word MChMDIM, Machemadim, fire and water, ASh and MIM, are hidden as in a sort of anagram. Now while it is true that MIM can be thus extracted, ASh cannot, for the remaining letters, ChMD will by no exegetical rule I know of form a word signifying fire. The following I take to be the real meaning of the passage. Chokmah is the fire. I, and Binah is the water, H, the Father and Mother who, conjoined, produce the Son. Now the fire is symbolized by a triangle with the apex uppermost △, and water by ▽, these two together united form ✡ the sign of the Macrocosm, the external symbol of Vau, V, Microprosopus. And He inherits the double qualities of the Father and the Mother, shown by the word “delights” (“Machemadim”) being written in the plural.
86. The letters of the Hebrew alphabet are usually classed in the following manner:—
Gutturals = A, H, Ch, O (R by some).
Palatals = G, I, K, Q.
Linguals = D, Th, T, L, N.
Dentals = Z, S, Sh, Tz (R by others).
Labials = B, V, M, P.
The “Sepher Yetzirah” further classes them as—
3 Mothers (Primitives) = A, M, Sh.
7 Duplicated = B, G. D, K, P, R, Th.
12 Simples = H, V, Z, Ch, T, I, L, N, S, O. Tz, Q.
In the above classification it classes R as a dental.
87. This section and § 698, contain references to the Edomite kings and their symbology—namely, as denoting the primal worlds which were destroyed (See ‘The Book of Concealed Mystery,” ch. i. § 3; “The Greater Holy Assembly,” ch. ii. and ch. xxvi.; and “The Lesser Holy Assembly,” ch. x.
88. I.e., Tracing out the: properties. etc., of the Sephiroth which form the King. Microprosopus, and, as appears from the latter part of this section, those only in their aspect of Judgment and Wrath.
89. This section is another all-sufficient proof of the teachings maintained throughout the Qabalah, namely, that Man and Woman are from the creation co-equal and co-existent, perfectly equal one with the other, This fact the translators of the Bible have been at great pains to conceal by carefully suppressing every reference to the Feminine portion of the Deity, and by constantly translating feminine nouns by masculine. And this is the work of so-called religious men!
90. Chokmah. Wisdom, the second Sephirah, is Male in respect of Binah, but Female in respect of Kether. This is somewhat analogous to the Greek idea of the birth of Athena, Wisdom. from the brain of Zeus.
91. Compare the symbolism of the many breasts of the Ephesian Diana.
92. The “Idra Zuta” contains twenty-two chapters, the number of the letters of the Hebrew alphabet, of the chapters of St. John’s Apocalypse. and of the verses of the 1st, 2nd, 4th, and 5th chapters of Lamentations of Jeremiah, etc. It is the number of the Qabalistical keys.
93. Notice that the tree of life is the united body, and the tree of knowledge of good and evil the separated.
94. Referring to Rabbi Schimeon, Rabbi Abba, and himself having symbolized Kether, Chokmah, and Binah.
95. Knorr de Rosenroth adds a Latin note here to the effect that it is doubtful whether this was for insult, or because they were jealous of the honour of burying him.