Zohar: Siphra Dtzenioutha, Idra Rabba, Idra Zuta (The Kabbalah Unveiled)

44 And come, behold ! it is necessary through the two first conformations that thou pass on unto the third, because the third form is in the midst. 44 For, under the nose, f beneath the two nostrils, there issueth a certain path, and from that path the hairs are wanting. “Wherefore are they wanting? Because it is written, Mic. vii. 18: 4 VOVBR OL PS11O, Va- Glibber Glial Pe sluing, and passing over transgression.’ Therefore is that path prepared ( namely ) for the purpose of passing over ( transgression ). “And therefore that path resideth beneath the nostrils of the nose ; and the hairs do not grow in that path, because it subdueth iniquities.

“For it is written: 4 Passing over transgression,’ for the purpose of passing over unto the sacred mouth, in order that it may say, 4 1 have pardoxed.’ * The same word which is here rendered thus is translated in the ordinary version of the Bible, “ oftentimes.” t See § 217 of this book, and also the “Book of Concealed Mystery,” ii. § 8. “ We have learned that many threatened vials of wrath look for this mouth, and to none among them is it manifested ; for it is withdrawn and guarded around ; it is known, and it is not known.

“We have learned in the ‘Book of Concealed Mystery ’ : What is this which is written (in this disposition of the letters in this) word, PShO, Pesliang ? If they be first, the word ‘ OVBR, Ghober , passing over,’ hath place ; if, on the other hand, not so, the word ‘ PShO, Pesliang , transgression,’ hath place. “What doth this phrase teach, ‘passing over transgression ’ ? ShPO, Shephau , influence, (it teacheth ) if Sh (in PShO) be placed before the P.* “ If they are not just, it remaineth (i.e.: the influence), and passeth. not over into Microprosopus. “ What is the difference between the one and the other ? In Microprosopus (the matter standeth thus) : this path descendeth beneath the nostrils of His nose. It is written, Num. xii. 9 : ‘ And the anger of Tetragrammaton was kindled against him, and He departed/

“What is this, ‘ And He departed ’ ? Because the spirit of anger departed from those nostrils, and if he found any man before him, he was taken away, and was no more found.

“ Which is intimated in these words, Isa. xl. 7 : * This is simply a transposition of the two first letters of the word in question. Of course, the same letters being retained, though their relative places are changed, the numeration of the two words by Gematria will he identical. But it is worth our while to notice what the numeration of this word is, especially as Rabbi Cliiya has not examined it. P + Sh + 0 = 80 + 300 + 70 = 450 = ThN, Than , the dragon. Ergo, according to the exegetical rule of Gematria, the dragon will be the symbol of transgression. But 450 is also the numeration of ShPO, influence ; therefore is the dragon a symbol also of influence and of power. But “ this influence passeth over intoMicroprosopus ; ” now one of the qabalistical axioms given by Pistorius is : “ Paradise is the sephirotic tree. In the midst thereof the great Adam is Tiphereth.” (See Introduction.) Therefore the influence passing, over into Microprosopus is also the serpent entering into the garden of Eden. ‘ Because the Spirit of Tetragrammaton bloweth upon it.’

“But concerning Macroprosopus it is written : £ Passing over transgression.’ ‘‘Also it is written, Job xxxvii. 21 : ‘ And the spirit (wind) passeth over and hath cleansed them.’ “ Also we have learned that on this account it is thus written : ‘ Passing over transgression ’ in that path. Also concerning that (passage), Exod. xii. 23 : 4 And He passeth over to smite the Egyptians.’ “Blessed is his portion who is worthy in this matter. And this is the third conformation of the path of the venerable, holy, and excellent beard of the Ancient of the Ancient Ones.” Babbi Schimeon said unto him : “ May God, the Holy One, blessed be He, be gracious unto thee, and protect thee most abundantly.

“Also we have learned : What is this which is written, 1 With rejoicing will I rejoice in Tetragrammaton? ’ Concerning the Ancient of Hays, is it said : ‘For He is the praise of all things.’ “We have learned, whensoever that path of the beard of the Ancient of Hays is manifested, all the authors of lamentation and mourning, and all the executors of judgment, are silent and hidden ; nor is there one of them who openeth his mouth to do harm, because that path is manifested in due form.

“Hence also he who toucheth that mouth, and adviseth it to keep silence,* pointeth out this path with his finger ; and that is the symbol denoting the Holy Ancient One.” (Others read : Because that path is the symbol of silence ; hence he who looked at another, and adviseth him to be silent, toucheth this path, which is the symbol, &c.) Meaning symbolically the idea of judgment. The hair is disposed in the fourth conformation, and it descendeth beneath the mouth from the one side even unto the other side. That is intimated (in the saying of Micali) in these words : “ Of the remnant of his heritage : ” LShAIRITh NChLThV, Lishairith Nachalatho. Like as it is said in 2 Kings xix. 4 : “And thou shalt lift up thy prayer for the remnant that is left.” Where every part that is found truly remaining is called the remnant.

For it is written, Zeph. iii. 13 : “ The remnant of Israel, ShARITh IShRAL, Sharith Israel , shall not do iniquity.” The fifth conformation. Another path goetk forth beneath the mouth. This is that which is written in the saying of Micah : “ LA HChZIQ LOD APV, Lo Hechezig Lead Apo , He hath not kept his anger for ever.” “Arise! Rabbi Yosi!” Rabbi Yosi arose, and commencing said, Ps. cxliv. 15: “ c Blessed is the people that is in such a case ; blessed is the people whose God is Tetragrammaton.’ “ c Blessed is the people that is in such a case/ What is this ‘ ShKKH LV, Shekakah Lo , That is in such a case ? 5 Like as it is said in Est. vii. 10 : c And tke wratli of the king was appeased/ ShKKH, Shekakah ; that is, c Became quiet from his wrathfulness.’

“ Another exposition: He was appeased through his wrath, which is intimated in these words, Num. xi. 1 5 : 4 And if Thou dealest thus with me, kill me, I pray Thee, out of hand, if I have found grace in Thy sight.’ “ c Kill me, I pray Thee, out of hand ; ’ this is judgment of judgments. But c blessed is the people whose God is Tetragrammaton ; ’ this is mercies of mercies. “ Another exposition: ShKKH, Shekaka , is the name which includeth all names,* in consequence of which that Holy Blessed One maketh His wrath to pass away, and caused Microprosopus to be at peace, and taketh away all those extraneous {matters) from the midst.

“We have learned through Barietha {or the tradition given forth without the holy city), that that path of the conformation of the holy supernal Ancient of the Ancient Ones, which descendeth in the beard beneath the nostrils of the nose, and this inferior path, are equal in every way, in such a manner that that which is below is like that which is above.f The superior (path ) is called £ passing over transgression’; the inferior, c He hath not kept His anger for ever.’ * It is not at first sight evident why this word should he the “ name which includeth all names.” But if we examine it by Gematria we shall soon see the reason. ShKKH, Sh + K + K + H = 300 + 20 + 20 + 5 = 345 = ShMH, Sliemali = Ha &7iem, The Name. This title Shemah is applied to the Tetragrammaton frequently as being the name of all names, and therefore ShKKH is taken as concealing Tetragrammaton. t Compare the precept in the Smaragdine tablet of Hermes Trismegistus : “ That which is below is like that which is above, and that which is above is like that which is below, for the performance of the miracles of the one substance. ’ This is the fundamental principle of all the ancient mystic doctrines, whether qabalistical, mythological, alchemical, or magical ; and in this formula all are contained. As is God, so is the universe ; as is the Creator the Supernal Man, so is the created the inferior man ; as Macrocosm, so Microcosm ; as eternity, so life !

“ Also we have learned this: ‘ He hath not kept/ i.e., there is no place wherein anger can remain. Like as in the superior there is opportunity given for taking away ( anger ), so also in the inferior is the (same opportunity) afforded. “ We have learned this : whensoever in this Ancient One, the most concealed of all, this path is uncovered, it is well for all the inferior (paths) ;* for then appeareth counsel for doing good to them all. “ But when it is withdrawn, and is not ununcovered, there is no counsel, neither is there any who knoweth Him, save Himself.f “ Like as also none knoweth the superior Eden, save Himself, save Him, the Ancient of the Ancient Ones. “ And concerning this it is written, Ps. xcii. 6 : c O Lord how excellent are Thy works ! Thy thoughts are very deep ! ’ ”

Rabbi Schimeon said unto him: ‘‘May thy works be reckoned in order in the world to come by the Ancient of the Ancient Ones ! ”

The hair is arranged in the sixth conformation, and ascendeth from below upwards, and toucheth the * That is, the lower forms of the Sephiroth. + Himself, HVA, Hoa, whom we can only symbolize by this pronoun ; He, Who is the Absolute ; He, Who is beyond us ; that awful and unknowable Crown, Who hath said, I am ; in Whom is neither past nor future, He Who is the Eternal Present. Therefore is He, Hoa, the Father, known of none save the Son, IHYH, and him to whom the Son will reveal Him. For none can see Hoa and live, for they would be absorbed in Him. circles of most excellent fragrance, even unto the beginning of the month above ; and the hair descendeth from the beginning (of the mouth above ) unto the beginning of the opening of the mouth below. “ Arise thou ! Rabbi Yisa, and expound this conformation/’

Rabbi Yisa arose, and commenced, and said, Is. liv. 10 : “ c And thy blessing shall not depart from thee ! ’ “ Also it is written : c And in everlasting compassion have I had mercy upon thee.’ “ Do not these verses contradict one another? They do not. For this is what we have learned : there is given a compassion (of one kind) , and again there is given a compassion of another kind. For the one is the interior compassion, and the other is the external compassion. “ The interior compassion is that of which we have spoken concerning the Ancient of Days, and that is concealed in this part of the beard, which is called the angle of the beard. “ Neither is it advisable for a man to destroy this part (of his beard) because of this interior compassion of the Ancient of Days.

“ Aud therefore is it written concerning the inferior priesthood, Lev. xxi. 5 : 4 They shall not make baldness upon their head, neither shall they shave off the angle of their beard.’ “Wherefore? Lest they should destroy the path of the Mercy of the Ancient One. For also the priesthood is (symbolically) referred unto this path. “Also we have learned in the ‘Book of Concealed Mystery ’ that every work existeth in order that it may procure increase for Mercy, and that it may establish the same ; also that this is not to be cut off nor removed from the world. “ This is that which is written : 4 And My Compassion shall not depart from thee.’ Namely, the Compassion of the Ancient of Days.

“ {But when it is said in another text), ‘ And in mercy, OVLM, Olahm, for ever {this is the sense), the mercy which is called ‘ mercy for ever ’ is the second form concerning which it is written, Ps. lxxxix. 2 : ‘ I have said, Mercy shall be bnilt up for ever.’ “ And this compassion of the Ancient of Days is the mercy of truth. And {this phrase) ‘mercy of truth’ is not said concerning the life of the body, but concerning the life of the soul. “And therefore is it written, Mic. vii. 18: ‘ Since He Himself wisheth Mercy.’ This is the sixth conformation of the venerable beard of the Ancient of the Ancient Ones.” The seventh conformation is that wherein the hair is wanting, and there appear two apples in the circles of fragrance, fair and beautiful of aspect.

Rabbi Schimeon commenced, and said, Cant, ii. 3 : “ ‘ Like as the apple-tree among the trees of the wood, so is my beloved among the sons.’ “ What is the apple-tree ? Like as this in itself hath three colours, so do the two apples of the holy blessed one contain six colours. 41 1. “And those two apples which are the seventh conformation include all the six conformations before mentioned. “ And concerning them is that passage {to be taken in), Prov. xvi. 15: ‘In the light of the countenance of the King is life.’ “ Also we have learned that from those apples goeth forth the life of the universe, and it giveth joy nnto Microprosopns ; like as it is written, Num. vi. 24 : ‘ The Lord maketh His countenance to shine upon thee/

“And it is written : 1 In the light of the countenance of the King is life.’ ‘ In the light of the countenance of the King/ Those are the two apples of the circles of fragrance of which we have spoken. “ ‘ The Lord make His countenance to shine upon thee/ Here is understood the exterior countenance which when it shineth blesseth the universe. “And we have learned that whensoever those external lights shine He blesseth the whole world, and wrath is no longer found in the universe. “And if these externals (do this), how much more do these two apples, which ever shine, which ever are joyful !

“This is a tradition, given forth without the city/'' c When those two apples are disclosed, Microprosopus appeareth in joy ; for all those inferior lights are joyful ; and all those inferiors shine ; and all the worlds rejoice, and are perfected in all perfection; and all things rejoice and shine, and no good thing is wanting ; all things are satisfied at once ; all things rejoice together at the same time. “ Come, behold ! The external countenance at times shineth, at times is obscured ; and therefore is it written : c The Lord make His face to shine upon thee/ And, Ps. i. : c And cause His face to shine upon us. Selah/ “ Whence (we learn), that it is not always (luminous), but only when those superior apples are uncovered.

“This have we learned by tradition. £ Those hidden apples shine, and are ever brilliant; and from * I suppose this means later than the Captivity. them proceed rays in three hundred and seventy* directions ; and in them all the six (; -preceding ) conformations of the beard are included.’ “This is that which is said, Mic. vii. 18: ; May He return and have mercy upon us ! ’ May He return, that is, again ; t whence it is to be noticed that sometimes they are concealed and sometimes uncovered ; wherefore it is said : ‘ May He return and have mercy upon us ! ’ “And in that which is inferior ( correspondeik to this form) the name, AMT11, Amatli , Truth. This is the seventh conformation, which includeth the six first, in the two apples of the Ancient of the Ancient Ones.”

The eighth conformation. There goeth forth a certain tress of hairs surrounding the beard, and they hang down evenly into the heart. “ Arise thou, Eleazar my son, and expound this conformation.” Rabbi Eleazar, his son, arose, and commenced, and said : “ All things depend from the influx, even the Book of the Law in the Temple. This have we understood from the ‘ Book of Concealed Mystery,’ and it speaketh thus. “ Therefore do not then all things depend from the influx? Also we have learned that the Book of the Law must be holy, and its covering holy, and the Temple holy. * 370 = OSh, Ausli = formation, action, creation. And the least number of 3 + 70 = 37 = 10 = Malkuth, the decad of the Sephiroth. + Expressed by the re in return.

“Also it is written, Isa. vi. 4 : 1 And they called one nnto another and said : Holy, holy, holy ! ’ Behold these three ( repetitions of the word ‘ holy *) nnto which the Book of the Law corresponded, for its covering is holy, and the Temple is holy, and the book itself is holy. “And thus the Law hath been constructed in triple holiness, in three degrees, in three days, (but) the Schechinah (is) in the three ( following ) which are the Table, the Ark, and the Temple ; and in the same manner it depended from the Book of the Law, and that depended from the Influx. “Also it is written, Jer. x. 2 : c Be ye not dismayed at the signs (or influences) of the heavens.’ Because if they exist in holiness, in the same way they must depend from the Influx.

But thus have we read in the “Book of Concealed Mystery ” that this venerable holy tress of hair, wherein all the locks of the beard hang down, is called the Influx. Wherefore ? Because that all the holinesses of the holinesses of all holinesses depend from that Influx. “And in the Book of the Law, although it is holy, the ten holinesses* do not descend, until it be brought into the Temple. But after that it is brought into the Temple it is called holy with the ten holinesses. “As in the above instance mention is not made of the Temple save when the ten holinesses are associated with it.

“Also we have learned that all things depend * This of course refers to the ten Sephiroth. In the Seplier Yetzirah, SPR ITzIRH, a very ancient and mystical qabalistical book attributed to Abraham the Patriarch, which treats of the creation of the universe through the symbolism of the ten numbers ( Sephiroth ), and the twenty-two letters, together called the thirty-two paths of wisdom, where the ten numbers are derived into a tetrad and a hexad (the latter consisting of the four cardinal points of the compass, together with height and depth), this phrase is employed : “ And in the midst of the hexad is the Holy Temple.” This book “ Yetzirah ” is not included in the present volume. from that Influx which is ( symbolized by) that tress of (hair of the beard) from which all (the other) hairs depend.

“Why is this called the Influx (or influence) ? Because from it depend the influences and the influences of the influences, and from it come forth those which are above and those which are below. “And because it depen deth, and that in it all the things of the universe depend, superiors and inferiors ; also in the last place the Book of the Law, which is in the Temple, and is crowned with the ten holinesses, is not excepted hence with the other holinesses. All things depend from it (this conformation , namely). “ And he who beholdeth that form, before him are they subjected and inflected (others read: c all sins are subjected} &c.’) according to that which is written : 4 IKBVSh OVNYThINV, Yekebosh Auonothino , He hath pardoned our iniquities 5 (or He hath subjected ,

Eabbi Schimeon said unto him: 44 0 my son! blessed be thou by the Holy of the Holy Ones, the One Ancient before all.” The ninth conformation. The hairs are mingled with those hairs that hang down, neither is one preeminent above another. “ Arise, Rabbi Abba ! ” Rabbi Abba arose and said: “These are the hairs which are mingled with these which hang down, and they are called 4 the deep places of the sea,’ because they depart from above in the fluid places of the brain. “ And from that place are cast out all the lords THE GREATER HOLY ASSEMBLY. 163 who are the exactors of the debts {of the trespasses) of mankind, and they are subjugated.” Rabbi Schimeon said unto him: “Blessed be thou of the Ancient of Days ! ” CONCERNING THE TENTH AND ELEVENTH PARTS OF THE BEARD OF MACROPROSOPUS.

The tenth conformation. The hairs descend beneath the beard, and cover the throat beneath the beard. “ Arise, Rabbi Yehuda.” Rabbi Yehuda arose, and commenced, and said, Isa. ii. 19 : 44 4 And they shall enter into the holes of the rocks, and into the caves of the earth, from the countenance of the terror of the Lord of Hosts, and from the glory of His majesty, when He shall arise to shake terribly the earth/ 44 4 From the countenance of the Terror * of the Lord/ It is to be carefully noted that that which is exterior is called the Terror of Tetragrammaton. 44 4 And from the Glory of His Majesty/ These are the hairs beneath the beard, and they are called the Glory of His Majesty.

44 {But) these two ( conformations agree with §§ 268, 269, ante) ; the tenth with 4 Thou shalt give truth unto Jacob/ * PChD, Pachad, Terror, is a title of the fifth Sephira, Geburah, Strength, to which the divine name of Elohim Gibor, the Elohim of Strength, is referred. It is likewise to be remembered that from this Sephira the Pillar of Justice takes its title, which includes the third, fifth, and eighth Sephiroth ; Binah, Geburah, and Hod ; Understanding, Strength or Terror, and Splendour. Mars, “ the star of the unconquerered will,” is also referred to this fifth Sephira. “ And the eleventh, because one hair is not pre-eminent over another hair, with c mercy unto Abraham.’ ”

The twelfth conformation is that the hairs do not hang over the month, and that the mouth is bare on every part, and that beautiful are the hairs surrounding it, so that there may be no molestation there, as is fit. But wherein cOnsisteth the molestation ? Doubtless it is frequently said, “ If judgment exist in the place of judgment (or, “ If judgment follow after judgment ”), molestation ariseth.” Therefore are the hairs of the beard either {symbolical of) molestation or judgment, while the other parts appear to (symbolize) mercy. Surely it is said for this reason, because the breathings forth of the Spirit upon Microprosopus are not molestations. For we have learned that from that holy and excellent mouth of the Holy of the Holy Ones the Spirit breaketh forth. What spirit? The Spirit which floweth forth upon Microprosopus, that it may enshroud Him.

And with that Spirit are all those* veiled which are inferior. And when that Spirit goeth forth, then is it divided into 37,000 aspects, f of which each one is expanded, but only in its proper place. * That is, the fourth, fifth, sixth, seventh, eighth, and ninth Sephiroth which form Microprosopus ; and the tenth, which is the Bride. + That is, 37 in the material, or Asiah = ZL, Zal = profession, or LZ, Laz = diversion of force. THE GREATER HOLY ASSEMBLY. 165 And lie wlio is worthy to be enshrouded is enshrouded by ( the Spirit). And therefore hairs are not found upon the holy mouth, because thence the Spirit rusheth forth ; neither is it necessary that any ( extraneous things ) whatsoever should be mingled therewith or approach thereto.

And that (mouth) is very secret, because to it nothing adhereth, nor doth anything touch upon it from above or below ; and it is concealed in the secret of secrets, so that it cannot be known. In fact, it is not formed, nor doth it exist* (properly speaking) in this conformation. And because that Spirit which proceedeth unto the exteriors, and wherewith the true prophets have been overshadowed, is called the mouth of Tetragrammaton. But herein, in the Ancient of the Ancient Ones, is it not made manifest, nor is there any who knoweth His Spirit save Himself. And therefore are the hairs of (the beard ) of equal length around the mouth ; and this latter is bare in every part. And herein have our fathers put their trust, that they might be overshadowed by that Spirit which is developed in multitudinous aspects, each in its proper place, wherewith all the equal hairs are surrounded.

This is that which is written in that passage of Micah : “ Which Thou hast sworn unto our fathers.” And this is the holy and excellent twelfth conformation, from which, linked together, depend twelve limitations above and twelve limitations below ; even twelve limitations, according unto the twelve tribes of our fathers. This is that which is written: “ Which Thou hast sworn unto our fathers.” * Meaning that in this place it is the conformations of the beard and not the mouth that are being described. CONCERNING THE THIRTEENTH PART OF THE BEARD OF MACROPROSOPUS. The thirteenth conformation. The hairs which are beneath the beard hang down on this side and on that in beautiful and excellent dignity, and form a covering even unto the chest, and nothing is seen of the countenance and of the places of fragrance save those two brilliant and beautiful apples.

Rabbi Schimeon spake and said : “ 0 how blessed is his portion who is found in this excellent holy assembly,* wherein we are {assembled) ! Blessed is his portion in this world and in the world to come. “For we are seated in that excellent holiness which surroundeth us. “ And all those excellent conformations are coordinated, and crowned, and placed round about, each in its own (proper) position, in the holy form of the beard. “ And this thirteenth disposition is the beautiful disposition which exciteth in itself so great desire that the headf ariseth towards it. “From it depend all those which are comprehended in Microprosopus ; from it depend alike those which are supernal, those which are inferior.

“ This is the form of perfection which con- * Because this assembly of ten Rabbis, as 1 have before remarked, was intended to typify the ten Sepbiroth and their grouping. + This somewhat obscure text means this : The number of the parts of the beard are 13, which are now completed in this disposition. But 13 = ACHD, Achad , Unity, and also AHBH, Ahebah, Love. Hence love of unity ariseth when the 13 are complete. And the head of Hacroprosopus ariseth, because that is Kether, the first Sephira, the number one, unity. THE GREA TER HOL Y ASSEMBL Y. 167 summateth all the dispositions, and which perfecteth all things. “ We have learned by tradition. Those parts* are called QDM, Qadam, f ancient days, days first of the first. But those which are found in Microprosopus are called OVLM, Olahm , everlasting days, or days of the ages.

“ Also we have learned that those QDM, Qadam , ancient days, are all conformed in the conformations of the beard, wherein is composed the Ancient of the Ancient Ones, the Concealed of the Concealed Ones. But this thirteenth {conformation) comprehendeth them.J “And all the concealed superiors and inferiors are concealed in it, and they are comprehended in that Influx from which all things emanate; like as it is said : “ And that day is not comprehended in them, seeing it comprehendeth all things. “And in that time wherein is stirred up the Ancient of Days in the superior conformations, that is called one day wherein He ariseth to magnify His beard. “ Which is intimated in those words, Zech. xiv. 7 : c One day which is known to the Lord.’ “That alone prevaileth over all, that includeth all things that is called by the known name.

“ For thus we have learned. In that place where there is day there is also night, seeing that day cannot exist without night. “ But because in that time shall be the time of the dignity of the beard, that day is found alone.

“ It is called neither day nor night, for it is not * That is, the thirteen conformations of the beard. + And hence is Macroprosopus called the “ Ancient of Days. ” Qadam also means the east, eastward. “ Tetragrammaton Elohim planted a garden, MQDM, Miqedem, eastward (or of ancient time), in Eden. It is worthy of notice that the Gematria of QDM and OVLM are 144 and 146 respectively ; the least numbers of which are 9 and 2 — Yesod and Chokmah, foundation and wisdom. X By way of synthesis, as if it were a repetition of the rest conjointly. called day except for our (better understanding of the symbolism involved ), neither is it called night except for the same reason. “And because that form includeth all things, hence nothing whatsoever is known or seen concerning it.

“ And from it streameth down the oil of magnificence in thirteen directions, which flow down upon all the inferiors in order that they may shine forth. “In that oil are consummated the thirteen parts of the holy and excellent beard. “ And those forms which are in that beard are disposed and descend in many directions, neither can it be seen how they are extended nor how they arise. “They are hidden in all things, and they are concealed in all things; and no man knoweth their place, except Him, the Ancient One. “In their expansion are they all included, like as it is said : “He is known, and He is not known ; He is concealed, and He is manifest. “ Concerning Him it is written, Isa. xlii. 8 : ‘ AN I IHVH HVA,* Ani Tetragrammaton Hoa , This is My name, and My glory I give not unto another.’

“Also it is written, Ps. c. 2 : HYA, Hoa , He, hath made us, and not we ourselves.’ “ Also it is written, Dan. vii. 9 : “The Ancient of Days did sit,” that is, He remained in His place, and Him hath no man known. He sitteth, but He is not found.

“Also it is written, Ps. cxxxix. 14: ‘I will praise Thee, for I am fearfully and wonderfully made.’ ” * “ Ani Tetragrammaton Hoa, This is My name for in this are contained Macroprosopus, Microprosopus, and the Tetragrammaton. ANI represents Microprosopus ; HYA, Macroprosopus ; and IHYH is between them. Ani is 53 and Hoa is 12, which together give 65, which is ADNI, Adonai, Lord ; and IHVH = 26, which added hereunto is 91 = AMN, Amen. Now, apart from the sacred ideas we attach to amen, it is well to know that the ancient Egyptians called their greatest Deity Amen, AMN,Amen-Ra, and Ra = Light, AYR in Hebrew ; Amen our Light, the light of the two countenances.

Rabbi Schimeon spake unto his companions, and said : “ When that veil is expanded (by which is to be understood the representation of the beard of Macroprosopus) which ye behold above us,* I see that all the conformations have descended therein, and that they shine forth in that place. (Now like as if he intended to say , AMN , Amen , the discourse concerning Macroprosopus being finished , he describeth this particular symbolism , which is contained in the ensuing symbols.)

“ And a certain covering, even the splendour of the most holy and blessed God (otherwise the opening of holiness ; but by this is understood the Tetragram m a ton , which, together with the name , ADNI, Adonai , maketh the number of the word AMN} Amen , that is, 91): is expanded through four columns on four sides (which are the four letters of the holy name, by which he saith that space is surrounded). “ One column is so placed that it reach eth from the lowest unto the highest. (This is the Kingdom of the emanations ,t the base and lowest part of the whole system } of emanation, because it is said to ascend from the lowest part of the middle column § even unto the summit of the Crown.\\)

“ And therein is a certain MGRVPIA,^[ Megerophia, vessel containing fire (for like as the fire on the altar could not be touched with bare hands, so that • Again alluding to their symbolical representation of the ten Sephiroth. *t* Malkuth, the tenth Sephira. £ The Sephiroth. § Or Pillar of Mildness, consisting of the first, sixth, ninth, and tenth Sephiroth. || Kether. “Malkuth is Kether after another manner,” says one of the qabalistic axioms of Pietorius. II I believe the best translation of Megerophia is a “ fire shovel.” Knorr de Rosenroth makes it “uncus focarius.” name , Tetragrammaton , cannot be touched and pronounced by the mouth , but it is touched and produced by ADN1 , Adonai , which is ShM, Sham , iZis raiwie ; /or >Sizd/ and MGRVPIA both yield 340 by Gematria) ; and in the fire-containing vessel are four keys,* * * § sharp on every side ( for such was the form of the keys , in order that they might draw aside the veil, as a lock is shot back by a key. But the four letters of the name ADJSTI, Adonai , are hereby to be understood, which are inserted into and united with the four letters IHVH , in this manner, IAHDVNHI) ; which seize upon that veil, and withdraw it from the superiors.

“ And thus in the second column, f and the third column and the fourth column ( that is, the four letters are applied to the other four letters , as hath just been said).

u I beheld those forms which shine above it, and await the words of onr lips, that they may be crowned and raised each in its own place. “ And when they are expounded by our lips, they ascend singly and are crowned, and are disposed in that order which is here given forth by the mouth of whosoever amongst us (happeneth to be expounding them). 5 02. “And whensoever any one amongst us openeth his mouth, so that he may speak concerning any conformation, that form is localized and awaiteth the voice which goeth forth from our lips, and then it ascendeth in its place and is crowned.

“And all the columns on this side and on that side rejoice ( here are understood the holy living creatures , the cherubim , which were before the columns , and the chiefs of the angelic guards , and they are said to have come hither) ; because they hear that which before they knew not.* And in the sound of your voices are heard the rushing of countless chariots ( the noise of the wings of the hosts of the angelic chariots of God , rushing onwards) ; and they stand here around you in multitudes, awaiting the speech of your voice.

“0 blessed are ye in the world to come! because all the words which go forth from your mouth are all holy, all true, which err not, neither on the right nor yet on the left (seeing they are the holy names of God). * I must again remind the reader that Rabbi Schimeon and his companions are speaking as symbolizing the action of the Sephiroth in the creation, and that when it is said the angels, &c , wait for the words from their lip's, it signifies symbolically the way in which the angels, &c., were created by the word of the Deity in his Sephirotic form. And when it is said that “ they hear that which before they knew not,” it signifies the creation of forms, powers, and attributes which at the beginning of time existed not.

44 God, the holy and blessed one, rejoiceth to hear these things, and He listeneth unto these words until He himself shall give sentence, for in the world to come all these holy words shall be enumerated for the second time. “Concerning you is it written, Cant. vii. 9: 4 And the roof of thy mouth, like the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak.’ “What is this? 4 Causing the lips of those that are asleep to speak.’ Because even in the world to come shall your lips utter the words of the law before Him.”

44 Now take ye your places, and apply the science (the Qabalah) to describe how the parts of Microprosopus are conformed, and how He is clothed with His conformations, from the forms of the Ancient of Days, the Holy of the Holy Ones, the Withdrawn of the Withdrawn ones, the Concealed one of All. 44 For now wisdom requireth that ye judge a true judgment, becoming and honourable ; so that ye may dispose all the conformations as accurately as possible.

44 But the conformations of Microprosopus are disposed from the forms of Macroprosopus ; and His constituent parts are expanded on this side and on that under a human form, so that there may be manifest in Him the Spirit of the Concealed One in every part. 5 1 1 . 44 So that He may be placed upon His throne, because it is written, Ezek. i. 26 : 4 And above the like174 ness of a throne, the appearance as the likeness of a man upon it above.’ Like as the appearance of a man ; ’ because that (form) includeth all forms. £ Like as the appearance of a man ; ’ because He includeth all names. c Like as the appearance of a man.’ Because He includeth all secret things which have been said or propounded before the world was created, even although they have not been substituted herein.” *

Behold ! this have we learned in the “ Book of Concealed Mystery”: that the Ancient of the Ancient Ones before that He prepared His conformations f (in the equilibrium of balance) formed certain kings, collected certain kings, and gave due proportion unto certain kings; but they only subsisted ( for a time) until He could expel them ; and in that time hath He concealed them.

This is intimated in those words, Gen. xxxvi. 3 I : “ And these are the kings which have reigned in ADVM,f * This brings in the subject of the worlds of unbalanced force which are said by the Zohar to have been created and destroyed prior to the creation of the present world. These worlds of unbalanced force are typified by the Edomite kings. (See Introduction.) + As the Sephiroth proceed each from the preceding one in the series, it is evident that before the counterbalancing Sephira is formed, the force in the preceding Sephira is unbalanced; e.g., the fourth Sephira is Gedulah or Chesed, Mercy ; and the fifth Sephira is Geburah or Pachad, Sternness ; therefore, till Geburah appears, Gedulah is unbalanced, and this condition is the reign of one of the Edomite kings ; but when Geburah appears his reign is over. X ADYM = 1+4 + 6 + 40 = 51 = NA = Failure. AN = also 51, and means pain. Ergo, also unbalanced force is the source alike of failure and of pain. Edom” In the land of Edom ; that is, in the place wherein all judgments exist.

But all these subsisted not until the White Head * of the Ancient of the Ancient Ones was disposed (in its ordination). When this was conformed, He disposed all the inferior conformations, and all the superior and inferior forms were thus arranged. Thence we learn that unless the head (or riding power, or government) of a nation, whatever form of government it may happen to be, be first properly constituted, that nation cannot be properly ruled. For if the head be first disposed aright, then all things can be ordained, but if that be not first disposed aright, neither can the nation be governed aright. The ordering of all things is from the Ancient of Days. For before that He was disposed in His conformation, nothing could be ordained, because as yet it was first necessary that Himself | should be ordained ; and all the worlds were desolate.

Which these words intimate, ibid. 32: “And there reigned in Edom Bela, the son of Beor.” “ And there reigned in Edom.” Here is a certain venerable Arcanum hidden ; for herein is that place intimated wherein all the judgments are collected together, and whence they depend. u Bela, the son of Beor.” This is the tradition. This denoteth the most rigorous judicial decree, for whose cause there are collected together a thousand times a thousand authors of mourning and woe. “ And the name of his city is Dinhabah.” What is DNHBH, Dinhabah ? As if it were to be said, “ Give forth judgment.” Like as it is written, Prov. xxx. 1 5 : “ The horse-leech hath two daughters, crying, ‘Give, give.5 ” * This is another title of the Crown, Kether, the first Sephira. (See Introduction.) t Because He is the Absolute One, the Eheieh Asher Eheieh.

But when he ascendeth, so that he may be conformed therein, he cannot subsist and he cannot consist. Wherefore ? Because the form of the man is not as yet constituted. What is the reason of this ? Because the constitution of man containeth all things under this form, and in that form are all things disposed. And because that constitution of Adam was not as yet found, they (the Edomite kings) could not subsist, nor be conformed, and they were destroyed. Have they then been abolished, and are all these included in (the supernal) man ? For truly they were abolished that they might be withdrawn from form, until there should come forth the representation of Adam. But when that form is configurated, they all exist, and have been restored in another condition. Some among them are mitigated, and (some) are not mitigated ; but evidently there are certain of them which have not been mitigated.

And if thou shalt say: “Also it is written, 1 and he died,’ surely that denoteth that they were altogether abolished.” I answer that it is not so ; but whosoever descendeth from his former position wherein he was before, concerning such an one is it said in Scripture that he died. Like as it is written, Exod. ii. 23: “And the king of Egypt died.” Because he descended from the former condition wherein he was. But after that Adam was constituted they are called by other names, and are mitigated in a permanent condition through him ; and they exist in their place, and are all called by other names and not by their former (appellations). Excepting that one* concerning whom it is written, Gen. xxxvi. 39 : “And the name of his wife * Hadar, HDR. was Mehetabel, the daughter of Matred, the daughter of Mezahab.

For what reason ? Because they were not abolished like the others. Wherefore ? Because they were male and female, like as the palm-tree, which groweth not unless there be both male and female. And because now they are found male and female, and it is not written concerning them that they died like as the others, but remained in a fixed condition. But they were not ( definitely composed) until the form of the man was composed ( that is, the supernal man). But after that the form of the supernal Adam was constituted, they were restored in another condition, and came in proper order. CONCERNING THE SKULL OF MICROPROSOPUS AND ITS APPURTENANCES ; NAMELY, CONCERNING THE SUBTLE AIR, AND THE FIRE, AND THE DEW.

This is the tradition. When the White Head * propounded unto Himself to superadd ornament unto His own adornment, He constituted, prepared, and produced one single spark from His intense splendour of light. He fanned it and condensed it (or conformed it). And He developed His thought, and extended it in three hundred and seventy directions. And the spark subsisted, and waited until the pure air went forth which involved it around ; and an ultimate extension having been made, He produced a certain hard skull (bounded) on four sides.f * Another title for the crown, Kether. (?ee Introduction.) t By the letters of the Tetragram. And in that pure subtle air was the spark absorbed and comprehended and included therein. Dost thou not think therein ? Truly it is hidden therein. And therefore is that skull expanded in its sides ; and that air is the most concealed attribute of the Ancient of Days.

In the spirit which is hidden in that skull there are expanded fire on the one side and air on the other. And the subtle air is whirled about it from this side, and the subtle fire is whirled about it from that side. What is the fire in this place ? But verily it is not fire, but that splendour which is included in the subtle air, and it shineth in two hundred and seventy worlds. And rigour or judgment is found therefrom ; and therefore it is called the hard skull. Within that skull are nine thousand myriads of worlds, which receive the influx from it, and are at peace above it. In that skull distilleth the dew* from the White Head, which is ever filled therewith ; and from that dew are the dead raised unto life.

And that dew hath in itself two colours. From the White Head there is a whiteness in it, which entirely comprehend eth all whiteness. But whensoever it remaineth in that head of Microprosopus, there appeareth in it a redness, like as in crystal, which is white, and there appeareth a red colour in the white colour. And therefore is it written, Dan. xii. 2 : “ And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.” * This subtle air, fire, and dew are analogous to the three “mother letters ”'of the “ Sepher Yetzirah,” A, M, and Sh ; the letter A symbolizing air, the medium between M the water, and Sh the fire. “To everlasting life.” Because they are worthy of that whiteness which cometh from Macroprosopus, even from the Ancient of Days.

“To shame and everlasting contempt.” Because they are worthy of that redness of Microprosopus. And all things are contained in that dew, as is intimated in these words, Isa. xxvi. 19 : “Because the dew of lights is thy dew” — where there is a duality of expression. And that dew, which distilleth, distilleth daily upon the field of apples, in colour white and red. This skull shineth in two colours toward this side and toward that. And from that subtle air, from the skull, there are expanded in His countenance one hundred and fifty myriads of worlds ; and therefore is He called Zauir Aphin (or Anpin), Microprosopus, the Lesser Countenance. But in that time, when there is need, is His countenance expanded and made vast, because He looketh back upon the countenance of the Ancient of the Ancient Ones, from Whom is the life of the universe.

And from that skull there is a place of exit in one place unto those which are below ; and they reflect His light towards the Ancient of Days, when they ascend in numeration beneath the wand.* Therefore is His skull cleft beneath, when (the inferiors) ascend in numeration, and from this cleavage a reflection of light ariseth toward the Ancient of Days. * This statement will be utterly unintelligible to the ordinary reader, unless he is told that there are four secret qabalistical symbols attached to the four letters of Tetragrammaton — viz., the wand to I, the cup of libation to H, the sword to V, and the shekel of gold to H final. The wand in the text refers to the I, Yod, of the Ancient One, hidden and concealed in the I of IHVH, and at the head of the Sephiroth. CONCERNING THE BRAIN AND MEMBRANE OF THE BRAIN OF MICROPROSOPUS.

In the cavities of the skull three hollow places are found, wherein is located the brain. And a thin membrane is placed therein, but not a thick membrane, hidden also as that of the Ancient of Days. And therefore is this brain expanded, and it shineth (or proceedeth) in thirty-two* paths. The same is that which is written, Gen. ii. 7 : “ And a river went forth out of Eden.” Also we have learned that in the three hollow places of the skull the brain is contained. Out of the first cavity proceedeth a certain fountain of the brain in four directions, and it goeth forth from the skull, in whose cavity are contained those thirty-two paths which are the spirits of wisdom. Out of the second cavity there goeth forth and expandeth a second certain fountain, and the fifty gates (of the Understanding) are opened.

In those fifty gates are contained the fifty days of the law ; the fifty years of the jubilee ; and the fifty thousand generations wherein the most holy God — blessed be He ! — intendeth to restore and commemorate His Spirit in them. From the third cavity there go forth a thousand times a thousand conclaves and assemblies, wherein DOTH,t Daath , Knowledge, is contained and dwelleth. * These are the thirty-two pathsofthe“SepherYetzirah, ’’symbolized bythe ten numbers of the decad, and the twenty-two letters of the Hebrew alphabet. + It is to be remembered that, according to the “Book of Concealed Mystery,” Daath is the conjunction of the second and third Sephiroth, Wisdom and Understanding, the I and H of IHYH, the Supernal Father and Mother. And the hollow place of this cavity is placed between the other two cavities ; * and all those conclaves are filled from either side.

This is that which is written, Prov. ii. 4 : “ And in knowledge shall the conclaves be filled.” And those three are expanded over the whole body, on this side and on that, and with them doth the whole body cohere, and the body is contained by them on every side, and through the whole body are they expanded and diffused. We have learned that from the skull of His head ( i.e ., of Microprosopus) hang one thousand times a thousand myriad myriads of locks of black hair, and they are intertwined together each to the other, and they are mingled together. But there is no classification made of the locks of hair separately, because pure and impure alike adhere to each other therein, and here (the description above given) mentions both pure and impure together.

In all those sides which are pure, and in all those which are impure, there are intricate and dense locks of hair, some of which are soft, some hard. And in single locks doth the hair hang down, curls upon curls, which emit flames, and hang down in beautiful and strong array, like those of a brave hero victorious in war. They are excellent as the great and foliated cedars. This is that which is written, Cant. v. 1 5 : “ Excellent as the cedars.” * As tlie mediating path between them. The curling locks are parted on this side and on that above the head. Also we have learned that they remain in curls because they proceed from many fountains of the three canals of the brain. For from the fountain of one cavity of the skull proceedeth the hair, and it becomes curls upon curls (formed), from the fountains proceeding from that cavity.

From the second cavity there go forth fifty fountains, and from those fountains the hair issueth, and it becometh curls upon curls, and they are mingled with the other locks. From the third cavity there go forth a thousand times a thousand conclaves and assemblies, and from them all the hair issueth ; and it becometh curls upon curls, and they are mingled with the other locks. And therefore are those locks so curling, and all the progeny of them is produced from the three cavities of the brain of the skull. And all those curls hang down and are spread over the sides of the ears. And therefore is it written, Dan. ix. 18 : “Incline thine ear, O my God, and hear.”

And in those curls there are found alike right and left,* light and dark, mercy and judgment, and everything (that hath in itself the qualities of) right and left dependeth thence (from Microprosopus ), and not from the Ancient One.t In the parting of the hair appeareth a certain slender path, which hath a certain connection with that path of the Ancient of Days, and from that path are divided six hundred and thirteen paths, J which are * Whereas Macroprosopus is symbolized only by the right side of the profile. t For the reason I have given in the preceding note. £ The precepts of the law are said to be 613 in number, which is also expressed by Gematria in the words “ Moses our Rabbi” ; MShH RBINYj Mosheh Rabbino = 40 + 300 + 5 + 200 + 2+10 + 50 + 6 = 613. distributed among the paths of the precepts of the law.

Like as it is written, Ps. xxv. 6 : “ All the paths of Tetragrammaton are mercy and truth unto such as keep His covenant and His testimony.” We have learned that in the single locks a thousand times a thousand utterances of the speech of Tetragrammaton are found, which depend from the single locks. Among them some are hard (rigorous) and some soft ( merciful), as (belonging unto) the Lord of the equilibrium (or, the Lord of mercy, who is an equilibrium between these) ; and therefore is He (Microjprosopus) said to include right and left. The forehead of the skull is the inspection of inspection, and it is not uncovered, except in that time when it is necessary to visit sinners for the purpose of examining their deeds. Also we have learned that when that forehead is uncovered, all the lords of judgment are stirred up, and the whole universe is brought under judgment.

Save in that time when the prayers of the Israelites ascend before the Ancient of Days, and entreat mercy for His children ; then is uncovered the forehead of the benevolence of benevolences,* and it shineth down upon this (forehead) of Microprosopus, and judgment is quieted. Over this forehead there goeth forth a certain * Namely, that of Macroprosopus. portion of hair, which is extended over it from the brain, which produceth the fifty gates {of Understanding). And when it is expanded, that brow glows with anger ; it is the inspector of the sinners of the world — namely, of those who are shameless in their deeds. Like as it is written, Jer. iii. 3 : “ And thon hadst the forehead of a woman who is a whore, thon refusedst to be ashamed.”

And we have learned that that hair subsisteth not in that part of the forehead ; so that it may be nncovered against those who remain steadfast in their iniquities. And when the Holy One — blessed be He ! — is awakened, that He may be pleased with the just, the Countenance of the Ancient of Days shineth upon the Countenance of Microprosopus, and His forehead {that of Macroprosopus) is uncovered, and illuminateth that forehead (that of Macroprosopus), and then is called the time of benevolence. But as often as judgment threateneth, and that forehead ■ of Microprosopus is uncovered, there is uncovered the forehead of the Ancient of the Ancient Ones, and judgment is mitigated and is not exercised. We have learned that- that forehead is expanded into two hundred thousand rednesses of rednesses, which are contained therein, and are included therein.

And when the forehead of Microprosopus is uncovered, licence is given unto all those to destroy. But when the forehead of the benevolence of benevolence, is uncovered, so that it may shine upon that forehead {of Microprosopus) and upon all those [rednesses) , then are they quieted. Also we have learned by tradition : Twenty-four superior judgments are found, and they are all called NTzChIM, Netzacliim , or Victories ; howsoever, while {in the a'i'rangement of letters , NTzCsIM , the singular) NTzCh, Netzach , is called Victory {i.e., means that), the neighbourTHE GREATER HOLY ASSEMBLY. ing letters * (M and N in NTzChIM) being permuted, (we obtain MTzCeIN singular ), MTzCh, Metzach ( meaning) forehead.

Therefore (the same word signifieth) forehead and Victory, which is in the plural victories. And this is that which is given by tradition : The Victory of victories. And they are in the forehead, but certain among them are extended in the body in (certain) known parts. This is the exotic tradition : What is that which is written, 1 Sam. xv. 29 : “Also the Netzach of Israel doth not lie nor repent, for He is not man that He should repent.” Now have we declared that Arcanum according to its constitution. All that Victory which is expanded in the body, at that time when the world is to be judged and converted, admitteth repentance, neither executeth judgment if they be converted. For what reason? Because the matter resteth in that place which is called Adam, and He may repent.

But if that Victory be seen and uncovered in that part of the head just spoken of — namely, the forehead — there is neither time nor opportunity for repentance. Wherefore? Because it is not that place which is called Adam, for the countenance and the nose are not uncovered, but the forehead alone. And in that part — ( i.e ., the forehead) the whole countenance is not found, for that (forehead) is not called Adam, and therefore is it said : “ He is not a man that He may repent ” (i.e., He, HoaVA , H , is not Adam , &c.). So also is it as regard eth the (proportion of) Victory in the other parts of the body (of Microprosopus). * I.e., in their usual place in the order of the alphabet.

The eyes of the head (of Microprosopus) are diverse from all other eyes. There is a shadowy darkness cast by the eyebrows which is (as if it were) painted above the eyes, whence all eyes are overshadowed with a dark shade. Curling hairs hang down from the curls of the hair which is above them, and mark the form of the eyebrows above the eyes, at the commencement of the forehead. And in both (the eyebrmos) are contained seven hundred times a thousand lords of inspection who reside above the eyelids.

In the eyelids radiate one thousand four hundred myriads (of hairs), which adhere to the edges and form the eyelashes ; and far above these is the inspection of the eye of the Ancient of Days.* 6 11. And as often as those eyelids (of Microprosopus) are raised, the same eye (i.e., that of Macroprosopus) appear eth, just as when the eyes of any man are opened when he awaketh from sleep. And (the eyes of Microprosopus) behold the open eye (of Mcicroyrosopus shining down upon them), and they are rendered brilliant with a certain brilliant whiteness of the good eye (i.e., that of Macroprosopus, because in Him u all is right ” — i.e., good — and there is no left).

Like as it is written, Cant. v. 12: “ Washed with milk.” What is “ with milk ? ” With this excellent primal whiteness. * True to all the previous symbolism, the eye of the Ancient of Days, Macroprosopus, is here spoken of, instead of eyes in the plural number, seeing that, as I have before remarked, he is rather to be symbolized by a profile than by a full face. And in that time is there found with Him ( i.e ., Microprosopus ) an intuition of mercy, and therefore the prayer of the Israelites ascendeth, because His eyes are opened (i.e., those of Microprosopus ), and are whitened with that whiteness (of the eye of Maeroprosopus). Like as it is written, Ps. xliv. 23: “Awake; why sleepest Thou, 0 Tetragrammaton ? Arise.” And truly as often as His eyes are not open, all the lords of judgments subdue the Israelites, and the other nations have dominion over them.

But whensoever He openeth His eyes, these are illuminated from the good eye (of Maeroprosopus ), and mercy is over Israel ; and His eye tumeth around and executeth vengeance upon the other nations. This is that same which is written, Ps. xxxv. 23 : “ Awake, and arise.” “ Awake ! ” and ( Thine eye) shall be illuminated with that whiteness. “ Arise ! ” so that it may exercise judgment upon those who have overcome them. When His eyes are opened they appear beautiful as those of doves ; in colour, white, red, and black, and golden yellow. And this eye (otherwise, this whiteness) is not uncovered except when it is looked upon by the good eye, and then all those colours are covered (otherwise, bathed) with this whiteness of the rays. From those colours, when they are uncovered, go forth seven eyes of Providence, which issue from the black of the eye.

This is that which is said, Zach. iii. 9 : u Upon one stone seven eyes.” What is the “ one stone ? ” The black of the eye. From the red go forth seven emissaries, who deflect towards the left side, and they flame with fire, which is toward the north side, and they are combined, so that they may be expanded into the world for the purpose of uncovering the ways of sinners. This is that which is written, Zach. iv. 10 : u Those seven are the eyes of Tetragrammaton going forth throughout the whole earth.” From the yellow go forth seven pure splendours (otherwise lights), which are turned towards the south side, and they are combined so that they may be extended into the world, towards those ways which are necessary to be uncovered (otherwise towards those deeds, &c.).

Like as it is written, Job xxxiv. 21 : “ Because His eyes are upon the ways of man.” And when they are illuminated with that whiteness, then they behold all the lords of truth, in order to do good unto the world because of them ; and every glance (of those eyes ) is benevolent towards Israel. But with the red colour He beholdeth those who are bound ; which is intimated in these words, Exod. iii. 7 : “In seeing have I seen;” “In seeing,” for the purpose of doing good unto them ; “I have seen,” that by vindicating them I may deliver them from their afflictors. And therefore is it written, Ps. xliv. 24 : “ Awake : wherefore sleepest Thou, O Tetragrammaton ? Arise ! forsake us not for ever.” “ Awake and arise.” There are two inspections, two openings, two good things ; there is mercy, there is also vengeance.

The first colour is red, hidden and inclosed within red ; in comparison with it, all other reds do not seem to be (red)* 63 1. Around this red goeth a certain black thread (of colour ), and surround eth it. This second colour is black, like that stone which goeth forth from the abyss once in a thousand years into the great sea. * Meaning that it is so brilliant that all other red colours seem poor and pale in comparison with it. And when that stone* goeth forth there cometh a tempest and a storm upon the great sea,+ and its waters are troubled, and (their motion soundeth as) a voice, and they are heard by the great fish which is called Leviathan.

And this stone goeth forth, and is whirled onward in the current of the sea, and goeth forth thence ; and this is so great a blackness + that beside it all other blacknesses are as nought (otherwise, now it is withdrawn because all the other paths are hidden and enshrouded by it). And such is the blackness of the black {part of) the eye, which includeth and concealeth all the remaining blacknesses ; and about that blackness there is found a certain red thread (of colour) which surroundeth that blackness. The third colour is the yellow of all yellows, which includeth and concealeth all other yellows, and in the circumference of that yellow there whirl around two threads (of colour ), a red thread on the one direction, and a black thread in another direction ; and they surround that yellow colour.

But when that white brilliance whirleth around it, and the eye flameth with that white brilliance, all those other colours are not at rest, and are submerged in the lowest depths thereof ; the red, the yellow, and the black are not seen only that white brilliance alone ; which receiveth its light from Him, even from the Ancient of Days.

And from that ( white brilliance ) all the inferiors shine, neither is any colour seen save that white brilliance alone. And therefore are all the lords of red- * Cf. Rev. viii. 8. This also suggests alchemical symbolism. t The great sea is Binah, and the great fish is Leviathan, “ whose head is broken by the waters of the great sea.’’ (Seethe Introduction, “Book of Concealed Mystery,” i. § 28 ; Ps. lxxiv. 13 ; and Rev. xiii.) + Cf. the “ blackest of the black” of Hermes Trismegistus. ness and blackness, which are as it were twin ( colours ), displaced. This is the same which is written, Cant. iv. 2 : “ Which go np from the washing, which are all twins.” What is this, “ From the washing ? ” From that white brilliance of the excellent holy eye ; for all are twins, the one {colour) is as the other.*

But truly doth not he (the author of the Canticles) say that the teeth are each in turn like a shorn flock ; and thou sayest that all these are twins ? Nevertheless, the sense is that this whiteness of them is as that whiteness of the eyes {of Microprosopus ) when they are made brilliant by the white brilliance of the supernal eye {of Macroprosopus). And the just are about to understand and behold that thing in the Spirit of Wisdom. Like as it is written, Isa. Hi. 8 : “ Because they shall see eye to eye.” When ? u When Tetragrammaton shall bring again Zion.” Also it is written, Num. xiv. 14: uBy whom Thou, 0 Tetragrammaton ! art seen eye to eye : ” f and then the opening of the eyes is towards good. For there is an opening of the eyes toward good, and there is also another {opening of the eyes) toward evil.

Toward good, like as it is written, Dan. ix. 18 : “ Open Thine eyes and behold our desolations, and the city over which Thy name hath been pronounced. Here it is toward good. But toward evil, like as it is written, Isa. xxxiii. 20 : “ Thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down ; not one of the stakes thereof shall ever be removed.” Here truly it is toward good and toward evil, because the one existeth not without the other. * l.e. the black and the red, which are here represented as simultaneously involving each other. + In our version it is translated “face to face,” and not “eye to eye but in the original Hebrew it is OIN BOIN, Ayin Be-Ayint “ eye to eye.” THE GREA TER HOL Y ASSEMBL Y. 191

We have learned it in the “ Book of Concealed Mystery.” What is this ? “ Thine eyes shall see Jerusalem a quiet habitation.” Is not Jerusalem therefore a quiet habitation ? Also it is written, Isa. i. 2 1 : “ Justice dwelt therein.” But in the place wherein justice is found there is not rest, neither is it at peace (otherwise : In the place wherein judgment dwelleth and is found, this justice is not rest, &c.). For verily this is the true interpretation : “ Thine eyes shall see Jerusalem a quiet habitation ” (is thus to be explained). The habitation is said to be quiet, in respect of the Ancient of Days, whQ looketh upon those eyes (of Microjorosopus ) . For truly His eye is quiet and tranquil ; the eye of mercy, the eye which altereth not from this aspect unto any other aspect.

And therefore is it written OINK* (instead of OINIK) “ They shall behold Thine eye : ” not Thine eyes, ( seeing OINK is written) without the second I, Yod. But how cometh it that it is said Jerusalem, and not Zion ? It is properly thus said for the purpose of subjugating judgment which was found therein, and for exciting mercy upon it. Also have we learned this. It is written, Deut. xi. 12 t “ The eyes of Tetragrammaton thy God are upon it, from the beginning of the year even unto the end of the year.” This is that which is written : “ Justice dwelt therein ; ” because therein are found many most severe judgments, as in all other instances. But in the time to come there shall be found therein one eye of mercy (namely), the eye of the Ancient of Days.

This is that which is intimated, Isa. liv. 7: u But with great mercies will I gather thee.” Where, because it is said “with mercies,” what * OINK signifies (t tliine eye,” in the singular. is (the meaning of the adjective ) “ great ” {used herewit Assuredly because mercy is duplicated, (namely) the mercy of the Ancient of Days (Macroprosopus), which is called “ great mercies.” And the mercy of Microprosopus, which is called mercies plain and unqualified, seeing that in Him there are right and left,* (symbolizing the balance of) Justice and Mercy. And therefore is it said : “ And in great mercies will I gather thee ; ” those, namely, of the Ancient of Days.

This have we learned. In those eyes (of Microprosopus), and in theotwo colours of them — namely, in the red and in the black — there are said to abide two tears ; and when He, even the Holy of the Holy Ones, desireth to have mercy upon the Israelites, then He sendeth down those two tears so that they may grow sweet in the (waters of the) great sea. The great sea, which is that of excellent wisdom, so that in that stream (otherwise, white brilliance) and in that fountain they may be cleansed ; and they go forth from the great sea, and there is mercy upon the Israelites. We have learned it in the “Book of Concealed Mystery.” The nose of Microprosopus. From the nose is the countenance known. In this nose is diverse symbolism.

For it is written, Ps. xviii. 8 : “There went up * Right and left exist in Microprosopus, while in Macroprosopns all is right. The latter is rather to be symbolize 1 by a profile, as I have before remarked, than by a full face, as in the case of the former. a smoke out of His nose,* * * § and fire out of His mouth devoured ; coals were kindled by it.” “There went up a smoke out of His nose.” In this smoke are included both the fire and the burning coals ; for there is no smoke without fire, neither fire without smoke. Truly all things result ( herefrom : otherwise, are kindled herein) and go forth from His nose. Also we have learned that when these three things are associated together which are included in that smoke which issueth from the nose, the nosef is lengthened.

And therein are two colours, for the smoke bloweth and rusheth forth black and red ; and they call it AP,J Aph, wrath ; and ChIMH, Chimali , fervour ; and MShChITh, Meshcichith , perdition. And if thou sayest wrath and fervour, it is well, since it is written, Deut. ix. 19 : “ Since I have feared because of wrath and fervour.” For these are the black and red smoke. But whence is added MShChITh, Mesliachith , perdition ? Because it is written, Gen. xiii. 10: “Before that Tetragrammaton destroyed Sodom and Gomorrha.” But the word ShChTh, Shachith , denoted perdition brought about by burning, kindled fire.

Also we have learned that there are five § GBVRAN, Geboran , severities in this conformation of Microprosopus, and they ascend in one thousand and four hundred severities, GBVRAH ; and they are extended * The ordinary English version renders it “nostrils” and not “nose,” but in the Hebrew the word is singular. f Isa. xlviii. 9 is translated in the ordinary English version : “ For my name’s sake will I defer mine anger but Parkhurst in his Hebrew and Chaldee Lexicon, art. ChTM, says the correct rendering is “for my name’s sake will I lengthen my nose.” Knorr de Kosenroth, in his Latin version of § 664, renders it by “ corrugatur,” which is hardly correct. £ The word AP, Aph, stands alike for the words “nose ” and “ anger.” § If we carefully examine this obscure passage, I think we shall find that the number five is the key to unlock its symbolism ; for five is the fifth Sephira, Geburak , GBVEH, Strength or Severity, which operates through in His nose, and in His month, and in His arms, and in His hands, and in His fingers.

And therefore is it written, Ps. cvi. 2 : “ Who can declare the GBVRVTh, Geburoth , powers of Tetragrammaton ? ” Hence it is written, “ powers,” Geburoth (in the plural number ) ; and it is written, 1 Chron. xxix. 1 1 : “ Thine ! 0 Tetragrammaton, are Gedulah and Geburah,” * in the singular (number). 67 1. Assuredly thus have we learned. When all those severities are amalgamated into one, then are they called one Geburah, GBVRH. And all those powers, Geboran, commence to descend from the nose. And from it depend a thousand times a thousand and four hundred myriads in their single (forms). f And from that smoke which issueth from his nose depend a thousand times a thousand myriads, and four hundred and five which belong to this (idea of) Severity 4 For all the severities depend from this nose.

For it is written, Ps. cxlv. 4 : “ From generation unto generation shall they praise thy works, and announce thy GBVRVTh, Geburoth .”

And when that GBVRH, Geburah , Strength, commenceth (to be manifested ), all the severities radiate thence, and are sharpened, until they descend in the form of a swift- whirling fire-flaming sword (Gen. iii. 24.) Judgment, and ultimately through the numbers and intelligences of the planet Mars. Now, the 1,400 severities are the fivefold form of RP, Rapli , which = the idea of terror, and RP = 280, which x 5 = 1,400. And the least number of 1,400 is 1+4 + 0 + 0 = 5. Also 1,400 = ATh = chaos, or substance of anything. Finally, these are extended into five parts of Macroprosopus — viz., nose, mouth, arms, hands, fingers. And the number 5 = H. * See Introduction. GBVR (the root being GBR) = 211 = IAR, a flood. This is of course by Gematria. + This formidable sounding arrangement is only our previous 1,400, considered on another plane of operation, in the material world. X This is 1,400 again in its most material forms in Asiah ; the number five at the end is simply the number of the Sephira of Severity added to the other.

It is written, Gen. xix. 13 : “For we will destroy this place.” Also it is written, Gen. xiii. 10 : “ Before that Tetragrammaton destroyed Sodom and Gomorrha.” And again, Gen. xix. 24 : “ Tetragrammaton rained upon Sodom and Gomorrha.” Assuredly thus have we learned : There is no judge over the wicked, but they themselves convert the measure of Mercy into a measure of Judgment. But how do they convert it thus? Also it is written, Mai. iii. 6 : “I, Tetragrammaton, change not.” Assuredly as many times as the Ancient of the Ancient Ones and that White Head uncovereth the benevolence of benevolences, great mercies are found everywhere. But when that is not uncovered, all the judgments of Microprosopus are prepared ; and in this manner, if it be permitted us to say so, Mercy become th Judgment ; that is, the most Ancient One of all.

We have learned in Barietha* : “When the Ancient of the Ancient Ones uncovereth the benevolence of benevolences, all those lights which are called by a similar name shine, and Mercy is found in all things. But when that Concealed One of the Concealed Ones is not uncovered, and those lights shine not, judgments are stirred up, and Judgment is exercised. Who therefore is the cause of that Judgment ? The benevolence of the benevolences, because it is not uncovered, and therefore do sinners change Mercy into Judgment (as regardeth themselves ). 68 4. But because this is said, Gen. xix. 24: “ From Tetragrammaton out of heaven,” it is said concerning Zauir Anpin, Microprosopus.

And whence is this obtained? Because it is written (in the preceding passage ) : MN HShMIM, Men Ha-Shamayim , out of heaven. (But the word * See ante, § 388 of this book. HShMIM, Ha-Sha mayim , is equivalent to) ASh VMM* Ash Ve-Mim , fire and water, Mercy and Judgment, in the antithesis of that ( condition ) wherein no Judgment is found at all. We have learned that this nose (of Microprosopus) is short, t and when the smoke commenceth to issue therefrom, it departeth thence swiftly, and Judgment is exercised. 6S7. But what hindereth that nose that it may not produce smoke ? The nose of the Ancient and Holy One ; for He is also called before all others ARK APIM, Arikh Aphim, Long of Nose.