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

And this is the Arcanum which we have learned : Between the two words, IHYH, IHVH, Tetragrammaton, Tetragrammaton, an accent is interpolated J (whensoever these two are found in juxtaposition in Scripture). 68 9. For wheresoever any name is repeated twice over, a distinction is made ( between them), as when it is said, Gen. xxii. 11, “Abraham, Abraham;” also, Gen. xlvi. 2, “ Jacob, Jacob also, 1 Sam. iii. 10, “Samuel, Samuel ; ” where, by the Psiq accent, these pairs of names are distinguished ; excepting that place, Exod. iii. 4, “ Moses, Moses,” where no accent interveneth.

For what reason ? “ Abraham, Abraham,” Gen. xxii. 1 1 (herein therefore is an accent introduced because * In the “ Sepher Yetzirah,” to which work I have already had occasion to refer more than once, the letter Sh is said to symbolize fire, and therefore ShMIM may be said to be fire and water. + In contradistinction to that of Macroprosopus, who is called also Arikh Aphim, Long of Nose, as well as Arikh Anpin, Vast of Countenance. X This accent is called Psiq, and in the grammar of Gesenius is classed as the twentieth accent, or the fifth of the third series known as the “lesser distinctives.” It is represented by a vertical line placed between the two words to which it applies. An example of its use is to be found in Exod. xxxiv. 6: “ Tetragrammaton, Tetragrammaton {between these tico vxrrds a Psiq accent is introduced), merciful and gracious, longsuffering and abundant in goodness and truth.” It is worthy of note that the word here translated “ long-suffering ” is ARK APIM, Arikli Aphim, Long of Nose. that) the latter (of these two names) denoteth that which is perfect, but the former that which is not as yet perfect ; for at this time he is perfected with ten temptations, and therefore is the (Psiq) accent interpolated, for at this time he can hardly be said to be the same man as he was before.

(When it is saicf) u Jacob, Jacob” (Gen. xlvi. 2), the latter denoteth that which is perfect, the former that which is not as yet perfect ; for now the messenger had come to him from his son Joseph, and over him was the Schechinah at rest. Also, now at this time was perfected in the earth the holy tree, similar unto the Supernal One, in having twelve limitations and seventy branches,* which were not hitherto completed ; and therefore the latter denoteth that which is perfect, and the former that which is not as yet perfect ; whence the accent falleth between them. In the passage, “ Samuel, Samuel ” (1 Sam. iii. 1 o), an accent is also interpolated : wherefore ? The latter name denoteth that which is perfect, the former that which is not as yet perfect ; for now he is a prophet, whereas before this he was not as yet a prophet.

But when it is said, Exod. iii. 4 : “ Moses, Moses,” no accent is interpolated, because he was perfect from the very day of his birth, seeing it is written, Exod. ii. 2 : “ And she saw him, that he was good.” So also here between these two names of Tetragrammaton, Exod. xxxiv. 6, the Psiq accent is interpolated ; for the first is indeed a perfect name, but the latter is thoroughly and completely perfect. But Moses speaketh thus in the place of Judgment, in order that for them he may cause Mercy to * That is, the Autz Chaiim , or tree of life, composed of the Sephiroth and the Schemhamphorasch, the former being ten and the latter seventy- two. The twelve limitations are the twelve sons of Jacob, and the seventy branches the total number of the combined families. descend upon Microprosopus from the Most Holy Ancient One.

For thus is the tradition. So great was the virtue of Moses that he could make the measures of Mercy descend. And when the Ancient One is uncovered toward Microprosopus all things are beheld in the light of Mercy, and the nose is appeased, and fire and smoke issue not therefrom. Like as it is written, Isa. xlviii. 9 : “And with my praise will I defer mine anger for thee.” Also we have learned : The nose hath two nostrils. From the one issueth a flaming smoke, and it entereth into the opening of the Great Abyss. And from the other nostril issueth a fire which is kindled by its flame ; and it flowetk into four thousand worlds, which are upon His left side. Truly, he who is the cause of war is called the fire of Tetragrammaton, the consuming fire, the fire which consumeth all other fires.

And that fire is not mitigated save by the fire of the altar. And that smoke which issueth forth from the other nostril is not mitigated unless by the smoke of the sacrifice of the altar. But all things depend from the nose. Therefore is it written, Gen. viii. 12: “ And Tetragrammaton smelled a sweet savour.” For all these are attributed unto the nose, to smell a savour, and to emit smoke and fire, and red colour, and therefore is it opposed unto the benevolence (' namely , the forehead). And for that cause is it written, Exod. iv. 14 : “ And the anger of Tetragrammaton was kindled.” Deut. vii. 4 : “ And the anger of Tetragrammaton will be kindled. Exod. xxii. 24 : “ And My wrath is kindled. Deut. vi. I 5 : “ Lest the wrath of Tetragrammaton be kindled.” Which are all to be understood concerning Zauir Anpin, or Microprosopus.

This have we learned. It is written, 2 Kings xix. 16: “ Incline, 0 God, Thine ear and hear ;” namely, that ear which is hidden beneath the hair, and the hair hangeth down over it, and yet the ear is there for the purpose of hearing. And from the inner part of the ear, elaborated with strongly marked concave formations, like a winding spiral ladder, with incurvation on every side. But wherefore with curvings ? So that He may hear both good and evil.

Also we have learned : From that curving part within the ears depend all those Lords of Wings concerning whom it is written, Eccles. x. 20 : “ For a bird of the air shall carry the voice, and the Lord of the Wings shall tell the matter.” 7 1 1. Within that ear, ( the Spirit) floweth from the three hollow places of the brain into this opening of rhe ears. And from that afflux ( the Spirit) the voice departeth into that profound depth (otherwise, incurvation) and is conjoined with ( the Spirit) in that distillation, as well good as evil, In good; as it is written, Psa. lxix. 33 : “ For Tetragrammaton heareth the poor.” In evil ; as it is written, Num. xi. 1 : “ And Tetragrammaton heard, and His wrath arose, and the fire of Tetragrammaton was kindled against them.”

And that ear is closed from without, and a depth (otherwise an incurvation) proceedeth within that gallery of inspiration from the brain. So that the voice may be collected together within, neither issue forth thence, and that it may be guarded and shut in on every side ; hence it is in the nature of an Arcanum.* Woe unto him who discloseth secrets! For he who revealeth secrets doth the same thing as if he should deny the superior formation, which is so arranged that the secrets may be collected together, and that they may not issue forth without. Also we have learned in Barietha f : At that time when they call aloud in their troubles, and the hairs are moved from before the ears, the voice entereth into the ears through that channel, and the spirit of distillation from the brain [entereth into that chamiel likevnse).

And in the brain is it collected (otherwise, and it slideth on into the brain), and departeth through the nostrils of the nose, and is bound, and the nose becometh shorter (that of Microprosopus , namely) and gloweth with fire, and fire and smoke issue forth ; and from those nostrils are excited all the severities, and vengeance is exercised. Truly before that from those nostrils the fire and smoke issue forth, that voice ascendeth upwards, and slideth into the beginning of the brain ; and the two tears flow down from the eyes. And by means of that voice the smoke goeth forth, and the fire from the brightness which openeth those gates ; for through that voice which entereth into the ears all these things are excited and urged forth (otherwise, are mingled together).

And therefore is it written, Num. xi. 1 : “ And Tetragrammaton heard, and His wrath was kindled, and the fire of Tetragrammaton was kindled against them.” For through that hearing of that voice the whole brain is stirred up. We have learned. It is written, 2 Kings xix. 16: “ Incline, O my God, Thine ear like as if it * Because in a similar manner a secret is guarded and shut in. t See ante , § 388. Barietha is “ Traditio extra urbem.” should be said, “ Let six hundred thousand myriads of those wings which depend from those ears be elongated ; ” and they are all called the ears of Tetragrammaton. When therefore it is said, “ Incline, 0 Tetragrammaton, Thine ear,” ( this phrase) “ Thine ear,” is that of Microprosopus.

From one cavity of the brain do those ears depend ; and from the fifty gates * which proceed from that cavity, this is one gate, which extendeth and goeth forth and openeth into that channel of the ear. Like as it is written, Job. xxxiv. 3 : “Because the ear trieth words.” Also it is written, Ps. vii. 10: “ And He trieth the heart and reins.” And in proportion to the expansion of that cavity of fifty gates which proceedeth into the body, so is the latter expanded even in that place wherein the heart resideth. Therefore concerning the ear it is said that in it is made probation ; and also concerning the heart it is said that in it is made probation ; because that they proceed (alike) from one place.

We have learned in the “Book of Concealed Mystery ” that, like as this ear proveth as well the good as the evil, so all things which are in Microprosopus have part good and part evil, right and left, Mercy and Judgment. And this ear is contiguous unto the brain; and because it is contiguous unto the brain, hence that voice is directed into a cavity which entereth into the ear. Therefore concerning the ear it is called hearing ; but in this hearing, Binah, the Understanding ( the third Sephira) is comprehended ; for, also, to hear, is the same as to understand, because that thereby all examinations are examined together. And those words of the Lord of Lords are given * This refers to the “ fifty gates of the Understanding ” — alluding to the third Sephira. forth so that they may be heard, so that they may be meditated upon and be understood.

Come, behold! it is written, Hab. iii. 1: a0 Tetragrammaton ! I have heard Thy voice, and was afraid.” This passage hath this meaning: When that holy prophet heard and understood and knew, and was occupied with those conformations, it is written : “ I was afraid.” Eight ly was it (so written ) that he should be afraid and be broken before Him, for these words are said concerning Microprosopus. When further he understood and knew, what is then written ? u 0 Tetragrammaton ! revive Thy work in the midst of the years.” But concerning the Ancient of Days is this said. And in every passage wherein is found Tetragrammaton, Tetragrammaton, with Yod He twice, or with Aleph Daleth and Yod He, the one belongeth unto Microprosopus, and the other unto the Ancient of the Ancient Ones. For because all these things are one certain thing, hence by one name are they called.

Also we have learned. When is the full name expressed ? When it is written, IHYH ALHIM, Tetragrammaton Eloliim. For that is the full name of the Most Ancient of all, and of Microprosopus; and when joined together they are called the full name. But other forms are not called the full name, like as we have established. When it is said, Gen. ii. 8 : (l And Tetragrammaton Elohim planted,” &c., the name is given in full, where the discourse is concerning the planting of the garden ; and whensoever Tetragrammaton Elohim occurreth the full name is expressed. 73 7. In IHYH IHYH all things generally are comprehended, and then mercies are stirred up over all things. ( When it is said) “0 Tetragrammaton! revive Thy work in the midst of the years,” concerning the Ancient of Days is it said. What is “Thy work”? Zauir Anpin, Micropros opus.

“ In the midst of years.” These are the former years, which are called IMI QDM, Yemi Qedem , former days ; and not years, OVLM, Olahm , or of the world. The former years are the former days; the years of the world are the days of the world.* And here (it is said): “In the midst of the years.” What years ? The former years. “Revive it.” Concerning whom is it said, “Revive it”? Concerning Microprosopus. For all His splendour is preserved by those years, and therefore is it said, “ Revive it.” “In wrath remember mercy.” He looketh to that supernal benignity wherein mercies are excited over all ; (i those mercies) who desire compassion, and to whom mercy is owing. We have learned, Rabbi Schimeon said: “I call to witness the heavens which are above me, towards all those who stand around, that great joy ariseth in all the worlds because of these words.

“ Also these words excite joy in my heart ; and in the veil of excellent expansion are they hidden and do they ascend ; and He, the Most Ancient One of all, preserveth them, He, the Concealed and Hidden of all. “ And when we began to speak my companions knew not that all these words therein were worthy hereof in any degree. “ 0 how blessed is your portion, companions of this conclave ! and blessed is my portion with you in this world, and in the world to come ! ” * In connection -with § 741, note Ps. lxxvii 5 : “ ChShBThI IMIM MQDM ShNVTh OYLMIM, I have considered the days of old, the years of ancient times.” Rabbi Schimeon commenced and said, Dent, iv. 4 : “ And ye shall cleave unto Tetragrammaton your God,” &c.

What nation is so holy as Israel ? for it is written concerning them, Deut. xxxiii. 29 : u Blessed art thou, 0 Israel ! * who is like unto thee ? ” Because that they are applied unto God in this world through the holy name. And in the world to come more than here, for therein shall we never be separated from that conclave wherein the just are assembled. And this is that which is written: “And ye shall cleave in Tetragrammaton ; ” for it is not written “ ChDBQIM LIHVH, Chedebeqim Le Tetragrammaton , Ye shall cleave unto Tetragrammaton ; ” but “ BIHVH, Be Tetragrammaton , in Tetragrammaton,” properly. We have learned this. There is a descent from the beard which is venerable, holy, excellent, hidden and concealed in all ( the beard, namely , of Macroprosopus) , through the holy magnificent oil, into the beard of Microprosopus.

And if thou shalt say that this beard is not to be found, for that even Solomon only spake of the cheeks,! but not at all of the beard. Truly thus have we learned [we make answer ) in the “ Book of Concealed Mystery.” It is that which is hidden and recondite, and of which mention is not made, * It must not be forgotten that Israel is a mystical name which was substituted for Jacob. t Namely, in the description in the Song of Solomon, ch. v. neither is it uncovered ; it is that which is venerable and excellent before all things, seeing that it is concealed and hidden. And since the beard is the praise and perfection and dignity of the whole countenance, in these sacred things it is found to be hidden, neither is it discerned. And that beard is the perfection and beauty of the countenance in Microprosopus. In nine conformations is it disposed.

But when the venerable beard of the Ancient of the Ancient Ones shineth upon this beard of Microprosopus, then the thirteen fountains of excellent oil flow down upon this beard. And therein are found twenty-two parts, and thence extend the twenty-two letters of the holy law. Also we have learned that this beard departeth from His ears, and descendeth and ascendeth, and toucheth upon the places of fragrance. What are the places of fragrance? Like as it is said, Cant. v. I 3 : “ Like a bed ( singular ) of spices/’ and not “ beds” (plural). But this beard of Microprosopus is disposed in nine conformations. And also the hairs being black, and in careful order, like a handsome man, as it is written, Cant. v. I 5 : “ Excellent as the cedars.”

The first conformation. The hair is conformed from the portion which is above, and there goeth forth therefrom a spark which is of most intense brilliance ; and it goeth forth from the Absolute of the pure ether, and passeth beneath the hair of the head, even beneath those locks which are above the ears ; and it descendeth in front of the opening of the ears, hair above hair, even unto the beginning of the mouth. The second conformation. The hair goeth forth, and ascendeth from the one part of the mouth even unto the other part of the opening of the mouth ; and it descendeth beneath the mouth unto the other side, hair above hair, in beautiful arrangement.

The third conformation. From the midst, beneath the nose, and beneath the two nostrils, there goeth forth a certain path, and short and coarse hairs fill up that path ; and the remaining hairs fill up the place from this side unto that, around this path. But this path is not clearly seen (to be continued) below (the mouth), but only the upper part of it which descendeth even unto the beginning of the lips, and there is this path applied. The fourth conformation. The hair goeth forth and is disposed in order, and ascend eth, and is spread over His cheeks, which are the place of fragrance of the Ancient One. The fifth conformation. The hair is wanting, and there are seen two apples on this side and on that, red as a red rose, and they radiate into two hundred and seventy worlds, which are enkindled thereby.

The sixth conformation. The hair goeth forth as in a tress about (the border of) the beard, and hangeth down even unto the commencement of the vital organs, but it descendeth not unto the parts about the heart. 77 1. The seventh conformation. That the hairs do not hang over the mouth, but that the mouth is uncovered on every side, and that the hairs are disposed in order about it. The eighth conformation. That the hairs descend beneath the beard, and cover the throat, so that it cannot be seen ; all those hairs are slender, hairs above hairs, plentiful in eveiy part. The ninth conformation. That the hairs are mingled together with those which are joined unto them ; and that they all are in equality from the cheeks even unto those hairs which hang down ; all are in fair equality, like a brave man, and like a kero victorious in war.

Through these nine conformations there proceed and flow down nine fountains of magnificent oil, and these indeed flow down from that magnificent supernal oil (of the beard of Macroprosopus) into all those inferiors. Those nine conformations are found in form herein (otherwise, in this beard) ; and in the perfection of the conformation of this beard is the inferior son of man called the brave man.* For whosoever seeth (in sleep ) that his beard existeth in proper form,t in him is found courage and strength. Rabbi Schimeon spake unto Rabbi Eleazar his son, and said : “ Arise, 0 my Son and expound the parts of the holy beard in its conformations.”

Rabbi Eleazar arose, and commenced and said, Ps. cxviii. 5 : “ 4 1 called upon IH, Yah, in my distress ; Yah heard me at large. Tetragrammaton is on my side, I will not fear ; what can man do unto me ? Tetragrammaton taketh my part with them that help me, and I shall see my desire upon mine enemies. It is better to trust in Tetragrammaton than to put any confidence in man ; it is better to trust in Tetragrammaton than to put any confidence in princes.’ “ Herein are delineated the nine conformations of this beard. For King David had need of these dispositions, that he might vanquish other kings and other nations. “Come, behold! After that he had said these nine conformations, he added (verse 10): ‘ All nations compassed me about, but in the name of Tetragrammaton I will destroy them.’

“ Therefore did he rehearse those conformations * Meaning, that as is the Supernal Man so is the earthly man. + Meaning, if he dreams that his beard is arranged like that of Microprosopus. which we have repeated. But what was the necessity for so doing ? Because that he said : ‘ All nations compassed me about.’ For in this disposition of those nine conformations which are the name of IHVH, Tetra - grammaton , are they cut off from the earth. “This is that same which is written: ‘In the name of IHVH will I destroy them.’ “Also this have we learned in the ‘Book of Concealed Mystery.’ David hath here enumerated the nine conformations ; of which six consist in the holy name, for there are six names and there are three in the word ADM, Adam , or man.

“And if thou shalt say that there are only two (in the word Adam), assuredly there are three, because also the princes pertain unto the idea of the word Adam, f “This have we learned. These are the six names, because it is thus written : ‘ I called upon Yah in my distress.’ The first. “ ‘ Yah heard me at large.’ The second. “ ‘ Tetragrammaton is on my side, I will not fear.’ The third. “‘Tetragrammaton taketh my part with them that help me.’ The fourth. “‘It is better to trust in Tetragrammaton.’ The fifth. “ ‘ It is better to trust in Tetragrammaton.’ The sixth. “But in the word ADM, Adam, Man, are three ; for it is written : ‘ Tetragrammaton is on my side, I will not fear ; what can ADM, Adam, Man, do unto me ? ’ The first.

“ ‘ It is better to trust in Tetragrammaton than to put any confidence in princes.’ The second. * I.e.} there are six repetitions of the name of the Deity in the verses under consideration. f Meaning, that the word princes, in the verse “ than to put any confidence in princes,” refers also to man. 44 4 It is better to trust in Tetragrammaton than to put any confidence in ADM, Adam , Man.’ The third. 44 And come, behold ! There is an Arcanum hidden in this thing ; and wheresoever in this passage mention is made of the word ADM, Adam , thereunto the Holy Name is joined ; and truly for a reason, seeing that man subsisteth only through that which is analogous unto himself.

“But what is it which is analogous unto him? The Holy Name ; because it is written, Gen. ii. 7 : 4 And IHVH ALHIM, Tetragrammaton Eloliim , created ADM, Adam , Man,’ with the full Name, which is IHYH ALHIM, analogous to him (Adam), seeing that IHYH, Tetragrammaton, denoteth the masculine, and ALHIM, Elohim , the feminine.* * * § 44 And therefore in this passage there is no mention made of ADM, Adam , Man, without the Holy Name. 44 Also we have learned this. It is written : 4 1 called upon IH, Yah, in my distress ; IH, Yah , heard me at large.’ IH is here twice repeated, IH, IH, in reference to the two jaws unto which the hairs (of the beard) adhere, and from which it is seen that the hairs issue and depend.

44 He hasteneth and saith (i.e., King David) : 4 IHYH, Tetragrammaton , is on my side ; I will not fear ; IHYH taketh my part with them that help me ; ’ wherein the Name is not written defectively (IH as before , but IHVH) which is the Holy Name, and with this Name mention is also made of man.

44 And what is this thing which is said, 4 What can ADM, Adam , Man, do unto me ? ’ It is thus, as we * For Elohim is from the feminine root ALH, and is really a feminine plural, for while many masculines form their plural in VTh, many feminines conversely form theirs in IM. In both these cases, however, the gender of the singular is retained in the plural. (See Gesenius’ Hebrew Grammar, § 86, art. 4. have learned by tradition : All those sacred diadems of the King,* * * § when He is conformed in his dispositions (that is, when the letters of Tetragrammaton are all conjoined together ), are called ADM, Adam , Man, which is the Form f which comprehendeth all things.

£‘ But when any portion is taken away therefrom ( that is to say , ivhen it is said IH , and not IHVH), then is understood (Microprosopus) the Holy Name (by the letter I, Yod) and ThORA, Tauara , or the Gate (that is, the Bride, to whom is attributed the name ADN1 > Adonai, whose number when written in its plenitude is 67 1 ,± as the word ThORA or ThROA exhibit eth it, summed up in the letter H, He , of the name IH) , and that which is therein.

“ When therefore it is called Tetragrammaton, man is mentioned, with the Gate Tauara included, and those which are therein [otherwise, concerning the inferior worlds. And when it is taken away from the gate (that is, when the letters Vau and He are not joined hereunto , of which the latter denoteth the inferior gate), then is understood the Holy Name (by the Yod), and the Gate and those which are therein (by the He in the name IH). But when it is called IHVH, it is called the man, ADM, and all the rest (conjoined therewith), namely, the gate and those (paths) which are therein.] §

“ And therefore did David enumerate those nine conformations ; because he unto whom it is allowed * The King — i.e., Microprosopus. (See Introduction.) T For it is said that the Tetra- j Hebrew letters, gives the figure H He = the arms, Vau = the ^ (See Table of Hebrew letters in grammaton, written thus in the of a man. For Yod = the head, body, and He final = the legs. Introduction.) t That is to say, when the letters of ADNI are spelt thus : ALP, DLTh, NVN, IYD, Aleph, Daleth, Nun , Yod; for A+L+P+D+L+Th+N+V + N + I + V + D = 1+30 + 80 + 4+30 + 400 + 50 + 6 + 50+10 + 6 + 4 = 671. And ThORA or ThROA = 400 + 70 + 200+1 = 671 also. § The long piece above in brackets, hut in ordinary type, is from the Cremona Codex. to touch the beard of the Kang can do all which he desireth.

“Wherefore then the beard, and not the body? Because the body is hidden behind the beard, but the beard hath no place (of concealment') behind the body. “ But he in reckoning it proceedeth in a duplex manner* — once as we have given it ; and next thus, when he saith : 4 I called upon Yah in my distress? The first. 44 4 Yah heard me at large? The second. 44 4 Tetragrammaton is on my side ; I will not fear? The third. 44 -4 What can man do unto me ? ’ The fourth. 44 4 Tetragrammaton taketh my part with them that help me? The fifth. 44 4 And I shall see my desire upon mine enemies? The sixth. 44 4 It is better to trust in Tetragrammaton? The seventh. 8 1 1 . 44 4 Than to put any confidence in man? The eighth.

44 4 It is better to trust in Tetragrammaton.’ The ninth. 44 4 Than to put any confidence in princes? The tenth.f (Otherwise : 4 It is better to trust in Tetragrammaton than to put any confidence in man? The seventh. 4 It is better to trust in Tetragrammaton? The eighth. 4 Than to put any confidence in princes? The ninth.) 44 4 1 called upon Yah in my distress? Wbat is this which he saith ? Assuredly doth David say all these things which are here said concerning the form of the beard.” * Referring to the order of the conformations, and the way in which in the passage those referring to IHYH and ADM are conjoined. t The reader will ot course also observe that these answer to the ten Scpuiroth.

Rabbi Yeliudah answered and said: “ 4 1 called upon Yah in my distress.’ From the part where the beard beginneth to extend, which is from the more remote part (is one), before the ears, beneath the hair (is the second ). And therefore is it twice said, IH, IH. u But in that place wherein the beard is expanded, and descendeth before the ears, in wider extension, the name of ADM, Adam , Man, hath place (that is to say, the complete Tetragrammaton). Also this expansion was necessary to David when he wished to subject to himself the kings and nations through the dignity of this beard. (Otherwise, when therefore he saith, c Tetragrammaton is on my side, I will not fear ; ’ for this is such a one who spareth not the wicked, and this was altogether necessary, &c.)

“ Also we have learned this in the c Book of Concealed Mystery ’ * : Whosoever seeth in his sleep that he toucheth the beard or moustache of the supernal man with his hand, or extendeth his hand unto it, let him know that he is at peace with the supernals, and that those who afflict him are about to be subjected unto him.” f “We have learned that the supernal beard is disposed in nine conformations, and that it is the beard of Microprosopus. * See ante , “Book of Concealed Mystery,” ch. iii. § 17. + This is apparently the end of Rabbi Yehudah’s short interpolation regarding the duplicated IH. Rabbi Eleazar now apparently resumes the discourse.

“In the first conformation the hair is disposed from above, and goeth forth before the opening of the ears, beneath the locks which hang down over the ears ; and the hairs descend, hairs above hairs, even unto the beginning of the mouth. “ This have we learned. All those hairs which are in the beard are harder than all the hairs of the locks of the hair of the head. But the hair of the head is longer and bendeth more easily, while these hairs (of the heard) are not so long. “Of the hairs of the head some are hard and some are soft. u And whensoever the white locks of the Ancient of Days reach forward into Microprosopus, it is written that, Prov. i. 20 : ‘ Wisdom crieth without.’

“What is this (word) c without ’ ? In this (instance) in Microprosopus, wherein are conjoined the two ( forms of the) brain. Two forms of the brain, sayest thou ? But it should rather be said, four forms of the brain. (Assuredly) “there are three (forms of the) brain in Microprosopus, and they are found in the three cavities of the skull of His head. “And there is one calm and tranquil brain residing in its own clear brilliancy, which comprehendeth all the three (forms of the) brain, and from it are brought forth the productions of the hairs which are produced and continued in equilibrium in the white hair into that part of Microprosopus, into His three (forms of) brain (namely), so that therein in Him are found four (forms of the) brain.

“And lienee are perfected tlie four texts wliicli are written on the phylacteries, because in them is contained the Holy Name of the Ancient of Hays, the Ancient of the Ancient Ones, and that of Microprosopus. “For this is the perfection of the Holy Name, concerning which it is written, Heut. xxviii. 1 o : c And all the people of the earth shall see that the name of Tetragrammaton hath been invoked over thee, and they shall be afraid of thee.’ “ The Name of the Lord is this very Name of Tetragrammaton, which formeth the canals and hollows of the phylacteries. “And therefore is it said: c Wisdom crieth without,’ Prov. i. 20, because it is herein found ( i.e ., in

“ For truly the Ancient of the Ancient Ones, even He who is concealed with all concealments, is not found, neither doth His wisdom come forth ( openly ) ; seeing that His wisdom is concealed in all, and doth not make itself manifest. “ And since there are four ( forms of the) brain associated together, and that herefrom, even from Microprosopus, there flow down four fountains in four directions, and that they are all distributed from one fountain, which proceedeth from them all, therefore are there four.*

“ Also we have learned : From the Wisdom which is comprehended in the Quaternaiy the hairs flow down, * This four proceeding from one, and containing all things, is precisely the Pythagorean doctrine of the Tetractys, which Pythagoras probably obtained from qahalistic sources, though indeed most religions of antiquity attached considerable importance to this number four. Four is said to contain the whole Decad, because the sum of the first four numbers = ten ; 1 + 2 + 3 + 4 = 10. Bat eight is the reflection of four, and eight is IHVH ADNI (see Introduction). And 1 + 2 + 3 + 4 + 5 + 6 + 7 + 8 = 36, the number of the Decans (or groups of ten degrees) in the Zodiac. Bnt 5 + 64-7 + 8 = 26, the number of the IH VrH. Therefore thirty-six represents the sum of the letters of the Tetragrammaton, and the number of the Sephiroth. which hang in curls upon curls, and all are strong and close, and they extend and flow down singly each in its own direction.

“And so many thousand thousand myriads of myriads depend from them that they are innumerable. “ This is that same which is written, Cant. v. 1 1 : 4 His locks are bushy, ThLThLIM, Teltelim ,’ as if it were ThLI ThLIM, curls heaped upon curls. “ And all are strong and close (fit ) for breaking ( whatsoever is opposed to them), hard as the rock, and as hardest stone. “ Until they can make openings in the skull, and the fountains can flow down beneath the locks, those strong fountains flow forth in separate directions, and in separate ways. “ And because those locks are black and obscure, it is written, Job xii. 22 : ; He discovereth deep things out of darkness, and bringeth out to light the shadow of death.’

“Also we have learned that those hairs of the beard are so much harder than those hairs of the head, because these alone make themselves so prominent, and are easily found, and are hard in their paths.* “ Wherefore sayest thou that they are hard ? Is it because they all symbolize Judgment ? By no means ; for truly in those dispositions Mercy as well as Judgment is found. “ When the thirteen fountains of the rivers of oil descend, all these are mercies. “ But yet we have learned that all those hairs of the beard are hard. Wherefore ? Those which symbolize mercies necessarily must be hard in order to divert the course of Judgment. “And all those which denote Judgment, are also firm ; and therefore it is necessary in every instance that they should both be hard. * See definition of term “ path ” in Introduction. 2l6

“When the Universe hath need of Mercy, mercies are strong, and prevail over Judgment ; but when it requireth Judgment, Judgment is strong, and prevaileth over Mercy ; and therefore is it necessary that in each instance they should be firm and strong. “ And whensoever Mercy is required, those hairs which symbolize Mercy stand forth, and the beard is evident in those hairs only (otherwise, is contained by those hairs only) , and all are abundant mercies. “But when Judgment is required the beard is evident in those hairs only ( which denote judgment ), and all consist in judgments. “ But when that holy white beard * is uncovered, all these ( [hairs denoting Mercy) and all those (hairs denoting Judgment) are alike illuminated and made brilliant, like as when a man cleanseth himself in a deep river from his uncleanness. “ And all consist together in Mercy, and there is no Judgment to be found at all.

“ And when all those t nine forms shine together, all are made white with Mercy. “And therefore Moses saith in another place, Num. xiv. 18 : “ Tetragrammaton is ARK APIM, Arikh Apliim, long-suffering (literally long of nose), and of great mercy.”

“And that which he had said concerning truth, J * Which is of course that of Macroprosopus, the Ancient of Days. + The nine conformations into which the beard of Microprosopus is divided. $ I give these two passages side by side for the reader’s benefit. Exod. xxxiv. 6 and 7 : “ The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth. “Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty ; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation.” Num. xiv. 18 : “The Lord is longsuffei-ing, and of great mercy, forgiving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation.” Exod. xxxiv. 6, lie addeth not (in this passage ), because tbe Arcanum of the matter is these nine measurements which shine down from the Ancient of Days into Microprosopus.

“For when Moses in the second passage rehearseth these praises of God, Num. xxiv. 18, he enumerateth the nine conformations ; and these are the conformations of the beard, even those which are found in Microprosopus, and descend from the Ancient of Days and shine down into Him. “The word AMTh, Emeth , Truth, therefore dependeth from the Ancient One ; whence in this passage Moses saith not : c And in truth.’ “We have learned that the hairs of the head of Microprosopus are all hard and curling, and not soft.* “For we see that in Him three forms of the brain are found in the three cavities (of the skull) , which shine forth from the hidden and concealed brain. “And because the brain of the Ancient of Days is tranquil and quiet, like good wine upon the lees, hence all His hairs are soft, and anointed with excellent oil.

“ And therefore is it written, Dan. vii. 9 : c His head like pure wool.’ “But those which are in Microprosopus are partly hard, and partly not hard, because they all hang down, and are not diverted from their course. “And therefore Wisdom f floweth forth and proceedeth (therefrom) ; but it is not the Wisdom of Wisdom, for that is quiet and tranquil.

“For we have learned that no one knoweth the brain of the Ancient of Days save Himself alone. * It appears to read thus in the Chaldee and in the Latin alike, though this statement is contradicted distinctly both in § 587 and in § 857. I should think the word “LA, not,” before “soft,” is a mistake, or else that the passage refers to the hair of the beard , and not that of the head. f That is, Chokmah of the second Sephira, and not thatChokmah which is its root concealed in Kether ; for in Kether are all the other Sephiroth contained. “ This is that very thing which is said, Job xxviii. 2 3 : ‘ God understandeth the way thereof,’ &c. ; which {words) are spoken concerning Microprosopus.”

Rabbi Schimeon said ( unto him): “ Blessed be thou, O my son ! in that Holy and Blessed One, in this world and in the world to come ! ” “The second conformation. The hair goeth forth and ascendeth from the beginning of {the one side of) the month even unto the beginning of the other side of the mouth ; and descendeth beneath the mouth unto the other side, hair above hair, in beautiful arrangement. Arise, Rabbi Abba ! ” Rabbi Abba arose, and commenced and said : “ When the disposition of this beard is instituted in the formation of the King, then is He Himself like a brave hero, strong and beautiful in appearance, valiant and conquering. “ This is that same which is written, Ps. cxlvii. 5 : ‘ Great is our Lord and great is His power.”

“And whilst He is mitigated by the disposition of the venerable and holy beard {of Macroprosopus), and this (beard of Microprosopus) reflected that, then through its light is He called ‘ God merciful,’ Exod. xxxiv. 6 : £ and gracious, long-suffering, and abundant in goodness and in truth.’ And thus is the second disposition instituted. 11 When He shineth in the light of the Ancient of Days, then is He called c abundant in Mercy,’ and when another of the other forms is considered, in that form is He called c and in truth,’ for this is the light of His countenance.” “ Also we have learned. Bearing iniquity is this second conformation called, like as in the Holy Ancient One.

“ But because that path which goeth forth in the third disposition beneath the two nostrils is filled with short and rigid hairs ; hence because of that path these conformations are not called 4 bearing inquity and passing over transgression ; ’ but these are collected together in another place. 44 Also we have learned in Barietha that three hundred and seventy-five mercies are comprehended in the benignity of the Ancient of Days ; which are all called primal benignities. 44 Like as it is said, Psalm lxxxix. 50 : 4 Where are thy former mercies ? ’ And they are all comprehended in the benignity of the Most Holy Ancient One, the most concealed of all. “But the benignity of Microprosopus is called ChSD OVLM, Chesecl Olalim , the benignity of time.

“ And in the 4 Book of Concealed Mystery ’ (have we learned) that on account of the former benignity of the Ancient of Days is he called 4 Abundant in Benignity.’ But in Microprosopus ( the word) 4 mercy ’ is placed alone and absolutely. “And therefore is it here written : ‘And abundant in benignity ; ’ and again it is written : £ Keeping mercy for thousands ; ’ plain and without addition. “And now we have taught concerning this Name, 4 And abundant in benignity, ’ because therefrom is mitigated the [interior) benignity, so that it may shine into all the lights (otherwise, this Name, 4 Abundant in mercy,’ stretcheth down even unto the 4 mercy ’ which is so called absolutely, so that it may illuminate it, and kindle the lights).

“For we have learned that that path which descendeth beneath the two nostrils of the nose is filled with short hairs ; and concerning this path, that it is written : 4 Passing over transgression ’ (otherwise, and the shorter hairs fill that path. But that path is not called 4 Passing over transgression ’) ; because there is therein no occasion for passing over; for a double reason. 44 Firstly, because that path is a hard place for passing over. (Otherwise, because the hairs which are found therein are hard.) 44 Secondly, because the passing over of that path descendeth even unto the commencement of the mouth.

44 But concerning this it is written, Cant. v. 13 : 4 His lips like roses * (that is, red as roses), dropping sweet- smelling myrrh while passing over which denoteth notable redness. 87 9. 44 And this path of that place is a duplex form, and is not mitigated, whence he who wisheth to threaten toucheth that path twice with his hand.” * The English version of this passage renders it, “ His lips like lilies, dropping sweet-smelling myrrh.” The word here translated roses by Knorr de Rosenroth is ShYShNIM, Bhoshanim , which I think should undoubtedly be translated “ lilies,” as in the ordinary version. The symbology of this chapter is very difficult and obscure. CONCERNING THE SEVEN LAST PORTIONS OF THE BEARD OF MICROPROSOPUS. “ The fourth conformation. This path of hairs is disposed, and ascendeth and descendeth in His cheeks into the place of fragrance.

“This disposition is fair and beautiful in appearance, and it is Glory and Honour ; and it is taught in Barietha that the Supernal Honour, HVD, Hod, goeth forth and is crowned, and floweth down, so that it may be comprehended in His cheeks, and is called the Honour of the Beard. “And thence depend Glory and Honour, which are as vestments, and as very precious purple, so that He may be clothed therewith.

“ For it is written, Ps. civ. 1 : 4 Thou art clothed with Honour and Majesty.’ (Otherwise : In the fourth conformation the hair goeth forth, and is disposed, and ascendeth and descendeth in the cheeks, in the places of fragrance. This conformation is elegant and beautiful in appearance, and it is the supernal glory. And this is the tradition : The supernal glory goeth forth, and is crowned, and floweth down in the beauty of the cheeks. And this glory is called the glory of the beard ; and from it depend honour and glory, the vestments of adornment, those magnificent purple garments wherewith he is clothed. Concerning which it is written : 4 Thou art clothed with honour and majesty,’ which are the forms of clothing. In this form of man is he formed, rather than in any other form.)

“These are the dispositions denoting the clothing (of the divine form), and he is more fitly symKABBALAH. bolized under this figure of man than under any other forms. “Also we have learned, that when this glory [of Microprosopus ) is illuminate by the light of the excellent beard,* and emitteth light into the other dispositions, then it is called 4 Bearing Iniquity ’ on the one side, and 4 Passing over Transgression ’ on the other side. “And therefore in Scripture is it called by the name of his jawbones. “And in the 4 Book of Concealed Mystery ’ is the same called Glory, HVD,f Hod, and Honour, HDR, Hadar , and ThPARTh,J Tiphereth, Beauty. “ And unto Tiphereth , Beauty, appertained the title 4 Passing over Transgression,’ since it is said, Prov. xix. 15 : 4 And it is His Beauty ( Tiphcretli ) to pass over transgression.’

44 Also we have learned that we should only refer that Tiphereth , Beauty, unto the ninth conformation (1 of the beard of Microprosopus) ; as it is said, Prov. xx. 29 : 4 And the beauty of young men is their strength.’ And therefore also is it (the ninth conformation) called Beauty ; and when they are weighed together in the balance they are as one.” Rabbi Schimeon said unto him: “Worthy art thou, O Rabbi Abba ! for which reason mayest thou be blessed by the Most Holy Ancient One, from whom all blessings proceed. 44 The fifth conformation. The hair is wanting, and there appear two apples, on this side and on that, red as red roses, and they radiate into two hundred and seventy worlds.

44 As to those two apples, when they shine on either side, from the light of the two supernal apples (the cheeks of Macroprosopus) , redness is removed therefrom, and a white brilliance cometh upon them. * Namely, that of Macroprosopus. t The eighth Sephira. J The sixth Sephira. “Concerning this is it written, Num. vi. 25 : ‘ Tetragrammaton make His face shine upon thee, and be gracious unto thee.’ Seeing that when they shine he is blessed by the world. “ But when that redness is stirred up (in them ), it is written, ibid. 26 : ‘ Tetragrammaton take away His wrath from thee ; ’ as if it were said : £ It is taken away, and wrath is no longer found in the world.’ “We have learned that all the lights which shine from the Most Holy Ancient One are called the former benignities, because all those lights are the benignities of time.

The sixth conformation. The hair goeth forth as it were in a certain tress, among the hairs in the circumference of the beard ; and this is called one of the five angles which depend from the CnSD, Chesed , Mercy and Compassions. “And it is not permitted to lose this benignity, as it is said. Therefore is it written, Lev. xix. 27 : c Thou shalt not lose the angle of thy beard.’ “ The seventh conformation is that the hairs hang not over the mouth, and that the mouth is uncovered on every side. Arise thou, Rabbi Yehudah.” Rabbi Yehudah arose, and commenced, and said, Dan. iv. 1 7 : “ c This matter is by the decree of the Watchers.’ “Many thousands of myriads stand around, and are preserved by this mouth, and depend therefrom, and all those are called (by the genercd title of) the

“ As it is written, Ps. xxxiii. 6 : ‘ And all the host of them by the Spirit of His mouth.’ “ And by this Spirit which goeth forth from the mouth are all those exteriors clothed who depend from that mouth. “ And by that mouth, when that path is opened, are clothed many true prophets ; and they all are called the mouth of Tetragrammaton. “ And in that place where the Spirit goeth forth no other thing is mingled therewith ; for all things wait upon that mouth, that they may be clothed with the Spirit going forth therefrom. “ And this disposition ruleth over the six (foregoing conformations ), because herein are all things established and comprehended. “ And therefore are the hairs (of this conformation) equal around the mouth, and this itself is uncovered on every side.” Rabbi Schimeon said (unto him): “ Blessed be thou, by the Most Holy Ancient One.

tc The eighth conformation is that the hairs descend beneath the beard, covering the throat, that it cannot be seen. “ For we have learned in the exotic tradition that neither the throat nor any of its parts (are apparent) through (the hair). And if in the time of contest (otherwise of Victory, NTzCh, Netzacli *), during such contest any portion of (the throat) be visible, then it appeareth like Strength (Geburah). f 9 1 1 . “ For we have learned that a thousand worlds are contained thereby. “This is that which is said, Cant. iv. 4: c Wherein there hang a thousand bucklers, all shields of mighty men/ And this ‘ thousand shields ’ is an Arcanum. “ It is related in the c Book of Concealed Mystery 7 that c all the shields of the mighty men 1 which come from the side of the rigours, J are derived from those severities (Geboran, GBVRAN).

“The ninth conformation is that the hairs flow * The seventh Sephira. f The fifth Sepliira. 4 We must not forget that in Microprosopus are “right and left,” Mercy and J ustice. down in perfect equilibrium even unto those hairs which hang down beneath, and all of them in beautiful arrangement, like (that of) a brave hero, (of) a chief victorious in war. “ Because all the hairs follow those which hang down, and all are joined unto those which hang down, and each holdeth its own course. “Concerning this it is written, Prov. xx. 29: ‘ The beauty of a young man is his strength.’ “ And He appeareth upon the (Red) Sea,* like a beautiful youth, which is written in Cant. v. 16: £ Excellent (or young) as the cedars.’

“Like a hero hath He exhibited His valour, and this is that ThPARTh, ChILA, VGBVRThA, VRChMI, Tiphereth , Chila , Vc-Geburatha , Ve Rechemi , Beauty, Strength, and Valour, and Mercy.” CONCERNING THE BODY OF MICROPROSOPUS IN GENERAL, UNDER THE CONDITION OF AN ANDROGYN. This have we learned. Rabbi Schimeon said : All those dispositions and all those words ought to be revealed by those who are weighed in the balance, and not by those who have not entered therein, but by those who have both entered therein and departed therefrom. For he who entereth therein and goeth not out therefrom, better were it for that man that he had never been born.

The sum of all is this : The Ancient of the Ancient Ones existeth in Microprosopus ; He is the allexistent One ; He was all, He is all, He will be all ; He will not be changed, neither is He changed, neither hath He been changed. * Microprosopus, the Vau, V, of IHVH. The sea is Binah, the Supernal Mother, the third Sephira, and the first H of IHVH. But by means of those conformations hath He conformed Himself in that form which comprehendeth all forms, in that form which comprehendeth all names. But this form wherein He Himself only appeareth is in the similitude of this form ; and is not that form, but is analogous unto this form * * * § — namely, when there are associated therewith the crowns and the diadems and the perfection of all things.

And therefore is the form of the man the form of the superiors and inferiors which are included therein. And because that form comprehendeth the superiors and the inferiors, therefore by such a disposition is the Most Holy Ancient One conformed ; and thus also is Microprosopus configurated in this disposition. And if thou sayest : What, then, is the difference between the one and the other ? Assuredly all things are equally ( balanced in the ) Unity. But yet from our point of view ( i.e ., from our plane) His paths are divided, and from our point of view [on our plane ) is judgment found, and from the side which is turned towards us are ( His attributes) by turns duplicated.! And these Arcana are not revealed save unto the reapers of the Sacred Land.J For it is written, Ps. xxv. 14: “The secret of Tetragrammaton is with them that fear Him.”

Also it is written, Gen. ii. 7: “ VIITzB IHV H ALHIM ATh HADM, Va- Yeyetzer Tetragrammaton JElohim Ath Ha- Adam .§ And Tetragrammaton Elohim * I take the sense of this second clause to be that He is not really in the outward and visible form of a material man ; but that he can be best expressed hereby in a symbolic spiritual form. Cf. Ezek. i. 26 : “ And upon the likeness of the throne was the likeness as the appearance of a man above it.” + In connection with this section read ch. i. §§ 5> 6, 7> and 8, of the “ Book of Concealed Mystery.” X Le., to the students of the Qabalah. § See also “Book of Concealed Mystery,” ch. ii. § 23. formed the substance of man, completed (him) formation by formation from the most ethereal { portion) of the refined ( clement of) earth (otherwise formation within formation from the best, &c.)

And this is Va- Yeyetzer YIITzR, written with two Yods, I’s [instead of VITzR, Va-Yetzer , with one Yod , I). Wherefore ? There is an Arcanum of the Most Holy Ancient One, and an Arcanum of Microprosopus. YIITzR, Va- Yeyetzer , and formed. What did ( Tetragrammaton Elohim) form ? Form in form. And this is YIITzR. And what is form in form? The two names, which are called the full name, IHYH ALHIM, Tetragrammaton Elohim. And this is the Arcanum of the two I’s, Yods , in YIITzR ; and of how it hath been conformed form within form ; namely, in the disposition of the perfect name, Tetragrammaton Elohim. And in what are they comprehended? In the supernal beard (otherwise, in this supernal form which is called (the supernal) man ; the man who comprehendeth Male and Female equally).

And therefore is it written: “ ATh HADM, Ath Ha-Adam (tqv avOpajirov), the substance of man/’ because it comprehendeth equally the Male and the Female, for to the word ADM, ATh is subjoined, so as to extend and exaggerate the species which is here produced. Most assuredly here therefore is it as Male and as Female. a OPR MN HADMH, Ophir Men Ha-Adarnah , from the dust of the ground,” dust, form within form (otherwise, from the most ethereal portion of the refined element of earth, one within the other) . But wherefore are all these things so ? Because that from the supernal s there was sent down into him (Man) the Arcanum of the supernal Arcana, even the end of all Arcana. This is that which is herein written : “ VIPCh BAPIY NShMTh ChIIM, Ve- YepechBc-Ephaiu Neschamatk Chiim , and breathed into his nostrils the Neschamath* * * § of (i their ) lives.”

Their souls, from which all things living, superiors and inferiors, alike depend, and wherein they have their existence. 94 1 . “ VIHI HADM LNPSh ChIH, Va- Yehi Ha- Adam Le- Nephesch Chiah , and the Adam was formed into a living Nephesch,” so that it (the physical Nephesch form ) might be attached to himself (otherwise, so that it might be developed in him), and that he might form himself into similar conformations ; f and that he might project himself in that Neschamah from path into path,* even unto the end and completion of all the paths. So that in all this Neschamah might be found, and that it might be extended into all, and that it itself might be still one. Whence he who taketh this away from the universe doth the same thing as if he should take away this Neschamah for the purpose of setting in its place another Neschamah beside it.§

And therefore shall such a man and his remembrance be cut off from generations unto generations. * Neschamath is either the plural of Neschamah, defectively tcritten, or else shows that Neschamah is in regimine to Chiim, and evidently means the united higher souls of both Adam and Eve conjoined in one body. (For explanation of Neschamah, &c., see Introduction.) + That is into conformations similar to those of the Supernal Man. + That is, into forms, conditions, and qualities analogous to the Sephiroth. (See Introduction regarding the soul, and Plate showing the analogy between the soul, the letters of Tetragrammaton, and the four worlds, where the Sephiroth are shown reflected in Nephesch.) § Apparently the sense of this passage is intended to combat Atheism, and to show that it is logically absurd to deny the existence of a Spirit of God which works in the universe ; inasmuch that if this be denied, at all events something analogous in its general properties will have to be substituted for it. CONCERNING THE FEMININE PORTION OF MICROPROSOPUS ;

Thus in this Adam androgyneity hath commenced to be disposed when it hath been formed in its disposition. It hath commenced from His back. (Otherwise, from His breast.) Between the two arms, in that part wherennto the beard hangeth down, which is called Tiphereth, the Beauty. And this Beauty is expanded and disposeth two breasts. And it is separated from the back, and produceth the Head of a Woman completely covered on every side by Her hair as far as to ( the limits of ) the face of Her head. Insomuch that through that Tiphereth, Beauty, Adam becometh in one body, Male and Female. This is that which is written, Isa. xliv. 13: “ According to the beauty of a man, KThPARTh ADM, Kc- Tiphereth Adam , that it may remain in the house.”

When the countenance of the Female Head is created, one curled lock of hair at the back of Microprosopus hangeth over the head of the Woman. And all hairs red gold are produced in Her head ; yet so that other colours are intermixed therewith. This is that which is written, Cant. vii. 5 : “ The hair of Thy head like ARGMN, Argaman , purple.” What is Argaman? Colours intermixed with other colours. 955- This Tiphereth, Beauty, hath been extended from the heart, and penetrateth it, and passeth through unto the other side, and instituteth the formations from the Countenance of the Woman even unto Her heart ; so that from the parts about the heart it taketh its rise on this side, and in the parts about the heart it terminateth on that side. Moreover, this Tiphereth is extended, and it formeth the internal parts of a Man.

And it entereth into and disposeth therein all mercies and aspects of mercies. Also we have learned that in those internal parts are comprehended six hundred thousand Lords of Mercies, and that they are called the Lords of the Internal Parts. Whence it is written, Jer. xxxi. 20: “Therefore My bowels are troubled for him, I will surely have mercy upon him, saith Tetragrammaton.” We have learned that this Tiphereth, Beauty, embraceth Mercies and Judgment, and that Mercy is extended in the Male. And it passeth over and goeth through unto (otherwise, shineth on) the other side, and formeth the internal parts of a Woman on the side of Judgment ; and thus also are Her internal parts disposed. We have learned that the Male hath been conformed on His side (otherwise, from His heart), in 248* members ; of which some are within, some without ; some Mercies, some Judgments.

All which pertain unto Judgment, cohere in Judgment around the hinder part, where the Woman is extended; and they coalesce and are extended round about on that side. Also we have learned that five nakednesses can be revealed on that side, which are the five judgments \ * The number of 248 = RChM, Recliem = Mercy + 248; thus conveying this idea in the number. THE GREATER HOLY ASSEMBLY, and these five judgments are extended into 248 paths.* And thus have we learned: the voice in the Woman is uncovered ; the hair in the Woman is uncovered; the leg* in the Woman is uncovered ; the hand in the Woman is uncovered ; the foot in the Woman is uncovered. And also, furthermore, concerning these two our companions have not inquired, yet these two have more nakedness.

Also, we have learned in the u Book of Concealed Mystery ” that the Male is extended and conformed with His parts, and there is formed in Him forma partis tegendae purae, et illud est membrum purum. Longitudo autem membri hujus est 248 mundorum, et omnes illi pendent in orificio membri hujus, quod dicitur I, Yod, Et cum detegitur Yod, orificium membri ; detegitur Benignitas superna.*

And this member is the Benignity, quo nomine * For five is H, He, the number of the feminine letter in the Tetragrammaton, the number also of the Microcosm or Lesser World, the symbol or sign of which is the Pentragram. The 248 paths into which the five judgments are ex- tended are the correlates of those of mercy. + This word is ShVQ, Shoq , in the original. Fuerst translates it Leg, especially the part from knee to ankle. So does Gesenius in his Lexicon ; but in his large Hebrew and Chaldee Thesaurus it is, apparently by an oversight, omitted. Zanolini translates it “Armus, Crus,” and adds: “In BRKVTh, Berackoth, fol. 24, ‘ ShVQ A BAShH ORVH, Crura in muliere res pudenda sunt, scilicet crura nuda. Hinc in more positum apud Judaeos est, ut ipsorum mulieres, et pnellae demissis ad talos vestibus verecundiae caussa utantur, ne viros ad libidinem excitent.’ ’* (“ Lexicon Chaldaeo-Rabbioicum,” art. ShVQ.) X I have thought it advisable to retain this piece in the Latin, as it will be equally intelligible in that language to the ordinary student ; and it is not so well fitted for expression in English. It contains the symbolism of the genitalia. tamen proprie vocatur orificium membri ; neither is it called Benignity until I, Yod , orificii membri, is uncovered.

And come, behold, Abraham is not called perfect in that Benignity, until I, Yod , of the member is uncovered ; but when that is uncovered he is called perfect.* This is that which is written: “Walk before Me and be thou perfect ; really and truly perfect, Gen. xvii. I. Also it is written, Ps. xviii. 24 : “I will be upright before Him, and will keep myself from the sinner.” Who is he concerning whom the discourse is both in the first and second instance (in this passage) ? Assuredly, he who uncovereth that Yod ; et cavet, ne Yod istud introducat in potestatem adversam; so that he may have part in the world to come, and that he may be bound together in the sheaf of life. What is this, “in potestatem adversam”? Even that which is written, Mai. ii. 1 1 : “ And hath married the daughter of a strange god.”

And therefore is it written : “ I will be upright before Him,” because he hath become perfect in the uncovering of Yod ,” and I will keep myself from the sinner.” Et dum extenditur membrum hoc, etiam extenditur latus rigoris de illis rigoribus sinistrae in faemina.

Et inseritur in fseminam, in loco quodam, et signatioram facit in nuditate, sen parte maxirne contegenda in toto corpore fasminino. * This apparently refers to the qabalistical symbolism of the changing of the names of Abram and Sarai into Abraham and Sarah ; ABRM and ShRI into ABRHM and ShRH ; ABRM = 243 m made into ABRHM = 248 by addition of the number 5, the letter H, He; and ShRI = 510 is made SHRH = 505 by the subtraction of five from the final I, Yod; 248 is the number of the members of Micropi-osopus, and 5 is that of the five judgments. Hence the united numbers of Abram and Sarai, 243 + 510 = 753) which number is also obtained by the addition of Abraham and Sarah, 248 + 505 = 753 ; so that the total numeration of the two names remains unchanged.

Et ille locus dicitur nuditas ab omnibus occultanda, locus scilicet pro membro illo, quod dicitur Benignitas, ut scilicet mitigetur rigor iste, qui continet quinque rigores. And that Benignity comprehendeth in itself five Benignities (otherwise, and herein existeth the Benignity from the other Benignities). And Benignity is from those on the right, but Severity from those on the left. And when the latter is mitigated by the former He is called man, consisting in both aspects. And therefore in all the crowns (the former state of things) was not permanent, before that the conformations of the King* were prepared by the Ancient of the Ancient Ones, so that He might construct the worlds, and form (i their ) conformations, for the purpose of establishing that Woman,! so that She might be mitigated. Until the supernal Benignity could descend, and then the conformations of the Woman became permanent, and were mitigated by this member (of Microprosopus) , which is called the Benignity.

This is that which is written, Gen. xxxvi. : “ And these are the kings which reigned in the land of Edom ; ” which is the place where all the judgments are found, and they are the constitutions of the Woman. For it is not written, u Who were,” but “ Who reigned,” because they were not mitigated until all were formed, and that Benignity went forth. Therefore is it said, “And he died,” because they were not permanent, neither was Judgment mitigated through Judgment.!

But, and if thou sayest: “ That if it be thus that all are judgments, wherefore is it written, Gen. xxxvi. + Malkutb, the tenth Sephira, the Kingdom, the Queen, the Bride of Microprosopus; the Isis, Rhea, Ceridwen, Hertha, &c., of other religions; Nature, the Great Mother of us all. t Compare with this the meaning of the names of the two Pillars at the entrance to King Solomon’s Temple. 3 7 : 4 And Saul of Rechoboth * by the waters reigned in bis stead,’ for this man truly doth not appear (to symbolize) a judgment ? ” We have learned that all denote judgment, excepting one, which last remaineth. But this Saul of Rechoboth by the waters is one order (otherwise, one side or aspect), an order which is expanded, and goeth forth from Rechoboth by the waters.

And this is Binah, wherefrom are opened the fifty gates f in the aspects of the world of lights and luminaries. This is what is said concerning Rechoboth by the waters. And they were not all permanent. Thou shalt not say that they were abolished, but that they were not permanent in that kingdom which is from the side of the Woman. Until there was excited and extended that Last One of them all concerning whom it is said : “ And Hadar , HDR, reigned after him.” Who is Hadar? The Supernal Benignity .t “ And the name of his city was POV, Pctaic (crying aloud)” What is Paau? Through this the man prayeth who is worthy of the Holy Spirit.

“And the name of his wife was Mcchetabcl , MChITBAL,” herein are they mitigated together, and his (Hadar' s) wife is named, which is not written concerning any other of them. MChITBAL, Meclietabel (ivhicli bears * It is not at first sight clear why Saul of Rechoboth should be taken exception to as symbolizing judgment. But if we examine the word RChVBVTh, Bechoboth, by Gematria, we shall find a reason. For R+Ch+V+B+V+Th = 200 + 8 + 6+2 + 6 + 400 + 622 = BRKTh, BerachotJi , Blessings, and also “pools of water,” which is also “Rechoboth by the waters.” And “the waters ” are Binah, the third Sephira. + Vide ante in the “ Book of Concealed Mystery.” t For HDR = 213, which = ChSD OLAH DAL, Cliesed AulaeJi DaEl , the Supernal Mercy of El = 213 also. And Chesed is the fourth Sephira, which succeeds Binah the third, as Hadar succeeds Saul of Rechoboth by the waters. the signification of u as if were made better by the name of Benignity , AL, El , MCsI TB AL ”), mitigation of the one by the other.

“ The daughter of MTRD, Matredf the elaborations on the side of Severity : “ the daughter of MIZHB, Mezahab ; ” that is, they have been firmly contempered and intertwined together — namely MI, Me, Mercury,* and ZHB, Zahab , Gold, Mercy and Judgment. CONCERNING THE SEPARATE MEMBERS OF EACH PERSONIFICATION, AND ESPECIALLY CONCERNING THE ARMS OF Hereunto have adhered together both the Woman and the Man ; now in Their condition are They separated in arms and limbs. Of the Male, one arm is right and the other left. In the first arm (otherwise, in the holy arm) three members f (or divisions) are bound together. And the two arms are completed. And they are perfected in three members in the right arm, and in three members in the left arm. The three members of the right arm correspond to the three members of the left arm.

And therefore is mention only made of the one * This partakes of alchemical symbolism — Mezahab, the philosophical Mercury. + As in the arm there are three natural divisions, from shoulder to elbow, from elbow to wrist, and from wrist to the tips of the fingers. The word QShRIN, here translated “members,” means, properly speaking, “zones.” arm. For of the arms there is only made mention of that on the right side ; but in Exod. xv. 6 it is called, “ Thy right hand, 0 Tetragrammaton ! ” Therefore it is said a the right hand of Tetragrammaton,” with reference to the three divisions of the Patriarchs * who have occupied those parts. And if thou shalt say : u Also these are found ( symbolized ) in the three cavities of the skull.”

We have learned that all these three (as to their conceptions ) are expanded through and connected with the whole body (of Microprosopus) through those three which are bound together in the right arm. And therefore David desired Him, and said, Ps. cx. 1 : u Sit thou with those on my right hand,” that he might be associated with the Patriarchs, and sit there in the perfect throne. And therefore it is written, Ps. cxviii. 22 : “ The stone which the builders rejected,” because that he sat on the right hand. This is that which is written, Dan. xii. 13 : “ And thou shalt rest, and rise again in thy lot at the limit of My right hand.”t Like as if it were said : a Even as he who is worthy of the friendship of the King is happy when the King extendeth His right hand, and placeth him at His right hand.

But when He sitteth, certain members are extended as to this right hand, but the arm extendeth not the hand (otherwise, when He sitteth, also the members are not extended, and the arm is not stretched * This word in the original is ABHThA, Ebahatlia , which, according to the context, may mean simply “ Fathers ” ; or, in a more emphatic sense, “ Patriarchs ; ” this latter is the sense in which it is employed in this passage. The three Patriarchs are Abraham, Isaac, and Jacob, for this word Ebahatha is not employed to denote the twelve sons of the latter. t This is usually translated “at the end of the days.” This translation is simply due to a difference in th q pointing, the words being the same in orthography — thus, IMIN. forth, but remaineth still), with its three members, of which mention hath been made before. i o 1 1 . But when sinners are stirred up and spread abroad in the world, three other members are excited, which are severe judgment, and His arm is stretched forth.

And when that arm is stretched forth, it is as it were the right hand {also) ; but it is called “ the arm of Tetragrammaton ” : “ O Tetragrammaton ! Thine arm hath been stretched forth ” (i Kings viii. 42). When these three members are contained in those three, all are called the right hand, and judgment is exercised and mercy. This is that which is said, Exod. xv. 6 : “Thy right hand, 0 Tetragrammaton, is marvellous in power ; with Thy right hand, 0 Tetragrammaton wilt Thou dash in pieces the enemy ; ” seeing that therein are stirred up the mercies. Also, we have learned that unto this right hand adhere three hundred and seventy thousand myriads (otherwise, which are called the right hand, and one hundred and eighty-five thousand myriads) from the arm, which is called the arm of Tetragrammaton.

Therefore, from either side is the arm ( i.e ., it is either the right arm or the left arm), because that it is said {to be) on either side of Tiphereth.* For it is written, Isa. lxiii. 12: “That led Moses to his right hand, by the arm of his Tiphereth.’’ The first expression denoteth the right; but the “ arm ” denoteth the left ; for it is written, “ by the arm of his Tiphereth,” one {side) with the other {i.e., right and left).

Moreover, we have learned that to that which is on the left side there adhere four hundred and fifty! * See table of the Sephiroth, &c.f in the Introduction, where it will be seen that Tiphereth is as it were the centre. f 450 = ThN, Titan , which is the root of Serpent or Dragon. Compare Leviathan, which is probably formed from this root. Lords of Shields, and that they adhere unto those separate fingers. And in the single fingers there are found ten thousand Lords of the Shields. Go thou then forth, and number how many of them there are in the hand. And this right hand is called the Holy Aid, which cometh forth from the right arm, from the three members {thereof). And although it be called the hand, yet is it Aid, since it is written, 2 Sam. iii. 12: “And behold, My Hand is with thee.”

And in it are contained one thousand and four myriads and five hundred and eight thousand lords, the aiders in every world,* who are called the supernal hand of the Tetragrammaton, the inferior hand of the Tetragrammaton. And although everywhere it be called the hand of Tetragrammaton, it is understood ( that sometimes) the left hand f (is intended to be spoken of). For if they be benevolent, it is called the right hand of Tetragrammaton, and the hand is included in the arm, and is for aid, and is called the hand ; and if, on the other hand, it be not so, the inferior hand of Tetragrammaton is (to be understood).

We have learned that when the severe judgments are excited so that they may descend into the world, that then it is written, Ps. xxv. 14 : “The Arcanum of Tetragrammaton is over those who fear Him.” * That is, on every qabalistical plane. (See Introduction regarding the Four Worlds, &c.) t For in Microprosopus there is always right and left, Mercy and Justice; while in Macroprosopus all is said to be “ right.” But Microprosopus is manifest, and Macroprosopus is hidden. THE GREA TER HOL Y ASSEMBL Y. 239 CONCERNING THE SEPARATION OF THE MASCULINE AND THE FEMININE, AND CONCERNING THEIR CONJUNCTION. Also we have learned in the “ Book of Concealed Mystery ” * that all the judgments which arise from the Masculine are vehement in the commencement, and relax in the termination ; but that those which are found to arise from the Feminine are relax in commencement, and vehement in termination.

And were it not that they could be conjoined, the world could not suffer them ; whence the Ancient of the Ancient Ones, the Concealed by all things, separateth the one from the other, and associateth them together so that at once they may be mitigated. And when He wisheth to separate them He causeth an ecstasy (or trance , cf. Gen. ii. 21) to fall upon Microprosopus, and separateth the Woman from His back. Ami He conformeth all Her conformations, and hideth Her even unto Her day, on which She is ready to be brought before the Male. This is that which is said, Gen. ii. xxi. : “ And Tetragrammaton Elohim caused a deep sleep to fall upon Adam, and he slept.” What is this, “And he slept?” This is that which is written, Ps. xliv. 24: “Awake! wherefore sleepest thou, 0 Tetragrammaton ? ”

And He taketh away one of his sides. What is this one ? This is the Woman. And She is taken away and conformed; and in Her place is inserted Mercy and Benignity. * See “ Book of Concealed Mystery,” ante , ch. iii. § 27. Like as it is said : “ And he hath shut up flesh before her.” Ezek. xxxvi. 26: uAnd I will take away from you the stony heart out of your flesh, and I will give you a heart of flesh.” And when He wisheth to introduce the Sabbath, then did He create the spirits, and the malignant demons, and the authors of disturbance ; neither at first did He finish them, until the Mother could come into Her formation, and could sit before Him.

When She could sit before Him, He ceased from those creatures, and they were not completed because the Mother sat before the King, and they were associated together face to face. Who shall enter between Them? Who shall stir up war between Them mutually ? Because the Arcanum of the matter is hidden in the time of the disciples of wisdom, who know our Arcanum, from Sabbath unto Sabbath. And when They are associated together, then are They mutually mitigated in that day on which all things are mitigated. And therefore are the judgments mitigated mutually and restored into order, both superiors and inferiors.