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

(This is) the horn which receiveth the horn and the spirit, that it may restore the spirit of Yod He unto Yod He. (That is, when the spirit is to be given unto Microprosopus, his mother contributed as much, which is QRN, Qaran , “ the horn,” the brilliancy, as the increase which he receiveth from the father.) And this is the horn of jubilee. And IVBL, Ydbel , “ jubilee,” is H, He (the first He of the Tetragrammaton) ; and He is the spirit rushing forth over all (because the mother is the world to come, when in the resurrection all things will receive the spirit) ; and all things shall return unto their place (like as in the jubilee, so in the world to come).

For it is written, AHH, IHVH, ALHIM, Almh Tetragrammaton Elohim ! u Ah Tetragrammaton Elohim ! ” When the H, He , appeareth (first), and H, He (in the second place) ; then is Tetragrammaton called Elohim (like as a jndge ; because in the world to come there will be work for much strength. This is) the full name. And it is written, Isa. ii. 1 1 : “ And Tetragrammaton alone shall be exalted in that day.” When the one He is turned towards the other He , and Yod is taken away, then cometh vengeance into the universe ; and except for that Adam who is called Tetragrammaton, the universe would not exist ; but all things would be destroyed. Hence it is written : “ And the Tetragrammaton alone,” &c.

Hereunto is the hidden and involved Mystery of the King, that is “The Book of Concealed Mystery.” Blessed is he who entereth into and departeth therefrom, and knoweth its paths and ways. HADRA RBA QDIShA (HA IDEA EABBA QADISHA) ;

Tradition. — Rabbi Schimeon spake unto bis companions, and said : “ How long shall we abide in the condition of one column by itself ? when it is written, Psa. cxix. 126 : ‘It is time for Tbee, Lord, to lay to Tbine band, for they have destroyed Thy law/ c: The days are few, and the creditor is urgent ; the herald crietb aloud daily, and the reapers of the land are few ; and those who are about the end of the vineyard attend not, and have not known where may be the lawful place. ( That is , do not study holiness , vohich is called the vineyard.)

“Assemble yourselves, 0 my companions, in an open space, equipped with armour and spears ; be ye ready in your preparations, in council, in wisdom, in understanding, in science, in care, with hands and with feet ! Appoint as King over you, Him in whose power is life and death, so that the words of truth may be received ; things unto which the supernal holy ones attend, and rejoice to hear and to know them.” Rabbi Schimeon sat down and wept ; then he said : “ Woe ! if I shall reveal it ! Woe ! if I shall not reveal it ! ” His companions who were there were silent.

Rabbi Abba arose and said unto him : “ With the favour of the Lord, also it is written, Psa. xxv. 14 : ‘ The Arcanum of the Tetragrammaton is with them that fear Him.’ And well do these companions fear that Holy and Blessed One ; and now they have entered into the assembly of the tabernacle of his house, some of them have only entered, and some of them have departed also.” Moreover, it is said the companions who were with Rabbi Schimeon were numbered, and they were found to consist of Rabbi Eleazar, his son ; and Rabbi Abba, and Rabbi Yehuda, and Rabbi Yosi the son of Jacob, and Rabbi Isaac, and Rabbi Chisqiah the son of Rav, and Rabbi Chiya, and Rabbi Yosi, and Rabbi Yisa. They gave their hands unto Rabbi Schimeon, and raised their fingers on high, and entered into a field under the trees and sat down.

Rabbi Schimeon arose and offered up a prayer. He sat in the midst of them, and said : “Let whosoever will place his hand in my bosom. ” They placed their hands there, and he took them.

When he began, he said (from Deut. xxvii. 15): “ Cursed be the man that maketh any graven or molten image, the work of the hands of the craftsman, and putteth it in a secret place. And all the people shall answer and say Amen !” 1 1 . Rabbi Schimeon began, and said : “ Time for Thee, 0 Tetragrammaton to lay to Thine hand.” Why is it time for the Tetragrammaton to lay to His hand ? Because they have perverted Thy law. What is this, ‘they hath perverted Thy law ?’ The higher law, which is itself made void, if it be not carried out according to his commands. Wherefore is this ? ( Or , as others read : Wherefore is this name Tetragrammaton here employed?) This hath been said concerning the Ancient of Days.'*

“ For it is written, Deut. xxxiii. 29: c Blessed art thou, 0 Israel : who is like unto thee ? ’ Also is it written, Exod. xv. 1 1 : ‘ Who is like unto thee among the gods, 0 Tetragrammaton ? ’ ” f 1 3 . He called Kabbi Eleazar, his son, and commanded him to sit down before him, and Rabbi Abba on the other side, and said : “We are the type of all things ” (that is, u we represent the three columns of the Sephiroth ; ”) u thus far are the columns established.”

They kept silence, and they heard a voice; and their knees knocked one against the other with fear. What was that voice ? The voice of the Higher Assembly, which had assembled above. ( For out of Paradise came the souls of the just thither , that they might hearken , together with the Schechinah of the Presence Divine .) 1 5 . Kabbi Schimeon rejoiced, and said : “ 0 Tetragrammaton ! I have heard Thy speech, and was afraid ! (Hab. iii. 1). He hath said: ‘It is therefore rightly done, seeing that fear hath followed ; but for us the matter rather dependeth upon love. ’ Like as it is written, * I.e.y one of the names of Macroprosopus, the first emanation, the crown, Kether. (See Introduction.) t In the above verse it is well to note that by Notariqon, the second division of the Literal Qabulah, the initial letters of the first quotation give the word AIMK, Aimalch, “Thy terror,” the addition of the numeration of which by Gematria, the first division of the Literal Qabalah, is 71 ; and that in a similar manner from the second quotation, the word MKBI, Maccabee , is obtained, whose numeration is 72. Now, 72 is the number of the Schemhamphorasch, or “ divided name,” to which Maccabee is always referred. And if to the 71 of the first quotation we add A, expressing thus the hidden unity, we obtain 72 again.

Furthermore, it is well to note that each quotation consists of four words, thus anwering to the letters of the Tetragrammaton. — Trans. Dent. vi. 5 : ‘ And thou shalt delight in Tetragrammaton thy God.’ Also it is written, Mai. i. 2 : ‘I have loved you.’ ” 1 6. Eabbi Schimeon said further : “ He who walketh, going up and down ( from one house unto another) revealeth the secret ; but the faithful in spirit concealeth the word’ (Prov. xi. 13). * 17. “ ‘ He who walketh going up and down.’ This saying meriteth question, because it is said, 4 going up and down.’ Wherefore then ‘ walketh ? ’ The man is already said to be going up and down : what is this word ‘walketh?’

“ For truly it is true concerning that man who is not stable in his spirit nor truthful, that the word which he hath heard is moved hither and thither, like a straw in the water, until it cometh forth from him. “ For what reason ? Because his spirit is not a firm spirit. “ But concerning him who is firm in spirit it is written : ‘ But the faithful in spirit concealeth the word.’ {But this phrase) ‘ faithful in spirit ’ denoteth firmness of spirit ; like as it is said, Isa. xxii. 23 : ‘ And I will fasten him as a nail in a sure place.’ Matter dependeth upon Spirit. “ And it is written, Eccles. v. 6 : ‘ Suffer not thy mouth to cause thy flesh to sin.’

“ For neither doth the world remain firm, except through secresy. And if in worldly affairs there be so great need of secresy, how much more in the things of the most secret of secrets, and in the meditation of the Ancient of Days,* which matters are not even revealed unto the highest of the angels.” Rabbi Schimeon said, moreover : “ I will not say it unto the heavens, that they may hear ; I will not declare it unto the earth, that it may hear ; for certainly we are (the symbols of) the pillars of the Universe.” * Macroprosopus, the first Sephira.

It is said in the Arcanum of Arcana, that when Rabbi Schimeon opened his mouth, the whole place was shaken, and his companions also were shaken. 2 5 . He manifested the Arcanum, and commencing, said, Gen. xxxvi. 29 : “ And those are the kings which reigned in the land of Edom before that a king could rule over the children of Israel.” Blessed are ye, 0 just men! because unto you is manifested the Arcanum of the Arcana of the law, which hath not been manifested unto the holy superior ones. Who can follow out this matter? and who is worthy to do so ? For it is the testimony of the truth of truths. Therefore let all our prayers be undertaken with devotion, lest it be imputed (to me) as a sin, that I -am making this matter manifest.

And perchance my companions may speak unto me, because some objection may arise against these words. For truly this work is not such a one as may be easily written down, so that by it may appear how many kings there were before the children of Israel came, and before there was a king over the children of Israel : how therefore doth this matter agree ? And for this reason my companions have moved the question. Therefore the Arcanum of Arcana is what men. can neither know nor comprehend, nor can they apply their rules of science to it.

It is said that before the Ancient of the Ancient Ones, the Concealed One of the Concealed Ones, instituted the formations of the King (under certain members and paths of Microprosopu s) and the diadems of the diadems (that is , the varied coverings whereby the superfluity of the Bights is circumscribed ) ; beginning and end existed not (that is, there was neither communication nor reception). 3 1 . Therefore He carved out ( that is, hollowed out a space by which He might flow in) and instituted proportions in Himself (in as many ways as the Lights of His Understanding could be received , whence arose the paths of the worlds ), and spread out before Him a certain veil (that is, produced a certain nature, by which His infinite light could be modified , which was the first Adam) ; and therein carved out and distributed the kings and their forms by a certain proportion (that is, all creatures under a condition of proper activity ; by which He Himself might be known and loved) ; but they did not subsist. (Here is intimated the fall of the creatures, partly into a condition of quietr such as matter ; partly into a state of inordinate motionr such as that of the evil spirits).

That is the same thing which is said, Gen. xxxvl. 29 : “ And these are the kings which reigned in the land of Edom, before that there reigned a king over the children of Israel.” The first king in respect of the children of Israel (by the children of Israel are understood the paths of the restored world) is the first. And all those things which were carved out, but subsisted not, are called by their names (that is, were divided into certain classes), neither yet did they subsist, until He forsook them (so that they could receive the lights from the receptacles above themselves ), and hid Himself before them (in diminished light). CONCERNING THE ANCIENT ONE, OR MACROPROSOPUS, AND CONCERNING HIS PARTS, AND ESPECIALLY CONCERNING

And after a certain time was that veil entirely disunited in formless separation, and recomposed according to its conformation. 3 5 . And this is the tradition : The Absolute desired within Himself to create the essence of light {the laiv — that is, the letters of the alphabet , from whose transpositions the laiu was formed ), hidden for two thousand years, and produced Her. And She answered thus unto Him : “ He who wisheth to dispose and to constitute other things, let Him first be disposed according unto a proper conformation.” This is the tradition described in the u Concealed Book of the King,”* that the Ancient of the Ancient Ones, the Concealed of the Concealed Ones, hath been constituted and prepared as in various members ( for future hnowledge).

Like as if it were said, “ He is found (that is, He may in some way to a certain extent be known), and He is not found ; ” for He cannot be clearly comprehended ; but He hath as it were been formed ; neither yet is He to be known of any, since He is the Ancient of the Ancient Ones. But in His conformation is He known ; as also He is the Eternal of the Eternal Ones, the Ancient of the Ancient Ones, the Concealed of the Concealed Ones ; and in His symbols is He knowable and unknowable. White are His garments, and His appearance is the likeness of a Face vast and terrible. * The “ Siphra Dtzenioutha,” cap. i. § 16.

Upon tlie throne of flaming light is He seated, so that He may direct its (flashes). 4 1 . Into forty thousand superior worlds the brightness of the skull of His head is extended, and from the light of this brightness the just shall receive four hundred worlds in the world to come. This is that which is written, Gen. xxiii. 16: “ Four hundred shekels of silver, current money with the merchant.” Within His skull exist daily thirteen thousand myriads of worlds, which draw their existence from Him, and by Him are upheld. CONCERNING THE DEW, OR MOISTURE OF THE BRAIN, OF THE ANCIENT ONE, OR MACROPROSOPUS. And from that skull distilleth a dew upon Him which is external, and filleth His head daily. And from that dew which floweth down from his head, that (namely) which is external, the dead are raised up in the world to come.

Concerning which it is written, Cant. v. 2 : “ My head is filled with dew.” It is not written : “ It is full with dew;” but NMLA, Nimla , “ it is filled.” ’ 47. And it is written, Isa. xxvi. 19 : “The dew of the lights is Thy dew.” Of the lights — that is, from the brightness of the Ancient One. And by that dew are nourished the holy supernal ones. And this is that manna which is prepared for the just in the world to come.

And that dew distilleth upon the ground of the holy apple trees. This is that which is written, Exod. xvi. 14: “ And when the dew was gone np, behold upon the face of the desert a small round thing.” 5 1 . And the appearance of this dew is white, like unto the colour of the crystal stone, whose appearance hath all colours in itself. This is that which is written, Num. xi. 7: “And its varieties as the varieties of crystal.” The whiteness of this skull shineth in thirteen carved out sides : in four sides from one portion ; in four sides from the part of His countenance ; and in four sides from another part of the periphery ; and in one above the skull, as if this last might be called the supernal side.*

And thence is the Yastness of His Countenance extended into three hundred and seventy myriads of worlds ; and hence ARK APIM,f Arikh Aphim , Yastness of Countenance is His name.

And He Himself, the Most Ancient of the Most Ancient Ones, is called ARIK D ANPIN, Arikh Ha- Anpin , the Yast Countenance, or Macroprosopus ; and He Who is more external is called ZOIR AN PIN, Zciuir Anpin , * The hidden sense of this somewhat obscure passage is, that the brightness arises from the skull, which it conceals , which latter is therefore the emblem of the Concealed One. The thirteen parts are three tetragrammatic forms, which give twelve letters, and symbolize thus the Trinity of the Tetragram ; and the one supernal part is the unity. The meaning therefore is, the Trinity in Unity, proceeding from the Concealed Unity, which also proceedeth from the Negatively Existent. Thirteen, moreover, occultly points out unity, for AChD, Acliad , Unity, adds up for thirteen. f Or, AVRKA DANPIN, Aurilcha Da- Anpin, the Yast Countenance. or Him "Who hath, the Lesser Countenance ( Microproso - pus), in opposition to the Ancient Eternal Holy One, the Holy of the Holy Ones. 5 5 . And when Microprosopus looketh hack upon Him, all the inferiors are restored in order, and His Countenance is extended, and is made more vast at that time, but not for all time (then only is it), vast like unto the (countenance) of the More Ancient One. 5 6. And from that skull issueth a certain white shining emanation, towards the skull of Microprosopus, for the purpose of fashioning His head ; and thence towards the other inferior skulls, which are innumerable.

And all the skulls reflect this shining whiteness towards the Ancient of Days,* when they are numbered out of their mingled confusion. And by reason of this there existeth herein an opening towards the skull below, when they proceed to numeration. In the hollow of the skull is the aerial membrane of the supreme hidden Wisdom, which is nowhere disclosed ; and it is not found, and it is not opened. And that membrane enshroudeth the brain of the hidden Wisdom, and therefore is that Wisdom covered, because it is not opened through that membrane.

And that brain, which is itself the hidden Wisdom, is silent and remaineth tranquil in its place, like good wine upon its lees. 6 1 . And this is that which they say : — Hidden is the science of the Ancient One, and His brain is calm and concealed. 6 2 . And that membrane hath an outlet towards Microprosopus, and on that account is His brain extended, and goeth forth by thirty and two paths.* This is that same thing which is written : “ And a river went forth out of Eden ” (Gen. ii. 7). But for what reason ? Because the membrane is (then) opened, neither doth it (completely) enshroud the brain.

Nevertheless the membrane is opened from below. And this is that which we have said : Among the signatures of the letters (is) ThV, Tau , Th ; nevertheless He impresseth it as the sign of the Ancient of Days, from Whom dependeth the perfection of knowledge, because He is perfect on every side, and hidden, and tranquil, and silent, like as good wine upon its lees. CONCERNING THE HAIR OF MACROPROSOPU3. This is the tradition. From the skull of His Bead hang down a thousand thousand myriads ; seven thousand and five hundred curling hairs, white and pure, like as wool when it is pure ; which have not been mingled confusedly together lest inordinate disorder should be shown in His conformation ; but all are in order, so that no one lock may go beyond another lock, nor one hair before another.

And in single curls are four hundred and ten locks * Which are the thirty-two paths of the Sepher Yetzirak, or Book of Formation ; symbolized by the ten numbers ; and twenty-two letters of the Hebrew alphabet. of hair, according unto the number of the word, QDYSh, Qaclosch , Holy.* But these hairs, all and singular, radiate into four hundred and ten worlds. But these worlds alone are hidden and concealed, and no man knoweth them, save Himself. And He radiate th in seven hundred and twenty directions ( others say four hundred and twenty). And in all the hairs is a fountain, which issueth from the hidden brain behind the wall of the skull. 7 1 . And it shineth and goeth forth through that hair unto the hair of Microprosopus, and from it is His brain formed ; and thence that brain goeth forth into thirty and two paths.

And each curl radiateth and hangeth down arranged in beautiful form, and adorned with ornament, and they enshroud the skull. 7 3 . But the curls of the hair are disposed on each sido of the skull. Also we have said : Each hair is said to be the breaking of the hidden fountains, issuing from the concealed brain. Also this is the tradition: From the hair of a man it is known what he is, whether rigorous or merciful, when he passeth over forty years ; thus also when he is perfect in hair, in beard, and in the eyebrows of his eyes.

The curls of His hair hang down in order, and pure like unto {pure) wool, even unto His shoulders. Say we unto His shoulders ? Nevertheless, even unto the rise of His shoulders, so that His neck may not be seen, because of that which is written, Jer. ii. 27 : “ Because they have turned away from Me the neck and not the face. And the hair is less close to the ears, lest it should cover them ; because it is written, Ps. cxxx. 2 : “ As Thine ears are open.” * For by Gematria Q + D + Y + Sh = 100 + 4 + 6 + 300 = 410. From hence His hair stretcheth out behind His ears. The whole is in equilibrium ; one hair doth not go beyond another hair, ( they are) in perfect disposition, and beautiful arrangement, and orderly condition.

It is the delight and joy of the just, who are in Microprosopus, to desire to behold and to conform unto that conformation which is in the Ancient One, the Most Concealed of all.

Thirteen curls of hair exist on the one side and on the other of the skull ; ( they are) about His face, and through them commenceth the division of the hair. 8 1 . There is no left in that Ancient Concealed One, but all is right. # 8 2 . He appeareth, and He appeareth not ; He is concealed, and He is not concealed ; and that is in His conformation much more so than in Himself. 8 3 . And concerning this the children of Israel wished to inquire in their heart, like as it is written, Exod. xvii. 7 : “ Is the Tetragrammaton in the midst of us, or the Negatively Existent One ? ” ( Where they distinguished l) between Microprosopus, who is called Tetragrammaton, and between Macroprosopus, who is called AIN, Ain, the Negatively Existent ?

But why, then, were they punished ? Because they did it not in love, but in temptation ; like as it is written (ibid.) : “ Because they tempted the Tetragrammaton, saying, Is it the Tetragrammaton in the midst of us, or is it the Negatively Existent One ? ” In the parting of the hair proceedeth a certain path, which shineth into two hundred and seventy worlds, and from that (again) shineth a path wherein the just of the world to come shall shine. That is what is written, Prov. iv. 18 : “ And the * Meaning there is no evil in Him, but all is good. So that, in the symbolic language of the Zohar, Macroprosopus is represented by a profile countenance, wherein one side is not seen, rather than by a full face, as in Microprosopus. path of the just shall shine as the light, going forth, and shining more and more unto the perfect day.”

And out of that is the path divided into six hundred and thirteen paths, which are distributed in Microprosopus. As it is written concerning Him, Ps. xxv. 6 : “All the paths of the Tetragrammaton are mercy and truth,” &c. The forehead of His skull is the acceptation of acceptations, whereunto is opposed the acceptation of Microprosopus, like as it is written, Exod. xxviii. 3 8 : “ And it shall be upon His forehead alway for acceptation,” &c. And that forehead is called RTzVN, Ratzon , Willpower, because it is the ruler of the whole head and of the skull, which is covered by four hundred and twenty worlds. And when it is uncovered, the prayers of the Israelites ascend. “When is it uncovered?” Rabbi Schimeon was silent. He asked again a second time, “ When?” Rabbi Schimeon said unto Rabbi Eleazar, his son, “ When is it uncovered.”

He answered unto him : “ In the time of the offering of the evening prayer on the Sabbath.” He said unto him : “For what reason ? ” He answered unto him : “ Because at that time the lower judgment threateneth through Microprosopus ; but that forehead is uncovered which is called 1 Acceptation/ and then wrath is assuaged, and the prayer ascendeth. “ This is that which is written, Ps. lxix. 1 4 : c And I have prayed unto Thee, O Tetragrammaton ! in an acceptable time.’ u And the time of acceptance by the Ancient of Days* is here to be understood, and of the unveiling of the forehead ; and because it is thus disposed at the offering of the evening prayer on the Sabbath.”

Kabbi Schimeon spake unto Babbi Eleazar, his son, and said : Blessed be thou, O my son ! by the Ancient of Days ; for thou hast found in that time in which thou hast need the acceptation of His forehead. Come and behold! in these inferiors, when the forehead is uncovered, there is found fixed shamelessness. This is the same which is written, Jer. iii. 3 : £t Yet thou hadst the forehead of a shameless woman, thou refusedst to be ashamed.” But when this forehead | is uncovered, inclination and acceptation are found in perfect form, and all wrath is quieted and subdued before Him. 1 01. From that forehead shine forth four hundred habitations of judgments, when it is uncovered during that period of acceptation, and all things are at peace before it.

This is the same which is written, Dan. vii. 10 : u The judgment was set ” — that is, subsideth in its place, and the judgment is not exercised. And this is the tradition: There is no hair found on that part, because it is opened and not covered. It is covered, I say, and the executors of judgment behold this, and are pacified, and ( judgment ) is not exercised. This is the tradition : This forehead hath been extended into two hundred and seventy thousand lights of the luminaries of the superior Eden. t That of Macroprosopus. 10 6. This is the tradition: There exist eth an Eden which shineth in Eden. The superior Eden, which is not uncovered, and is hidden in concealment, and is not distributed into the paths, like as it hath been said. The inferior Eden is distributed into its paths ; ( namely ) into thirty-two directions of its paths.

And although this Eden is distributed into its path, yet is it not known unto any, save unto Microprosopus. But no man hath known the superior Eden, nor its. paths, except Macroprosopus Himself. 1 10. Like as it is written, Job xxviii. 23: ££ God understandeth the way thereof, and He knoweth the place thereof.”

“ The Elohim understand the way thereof:” this is the inferior Eden, known unto Microprosopus. “ And He hath known the place thereof :” this is the superior Eden, which the Ancient of Days hath known, the most abstruse of all. 1 1 2 . The eyes of the White Head * are diverse from all other eyes. Above the eye is no eyelid, neither is there an eyebrow over it. 1 1 3 . Wherefore ? Because it is written, Ps. exxi. 4 : “ Behold, He that keepeth Israel shall neither slumber nor sleep ; ” that is, the superior Israel. 1 1 4. Also it is written, Jer. xxxii. v. 19: “ Whose eyes are open.” * This, like Macroprosopus, is a title of Kether, the first Sephira. (See Introduction.) 1 1 5. And this is the tradition. Seeing that all is operated through mercies, He hath not covering unto His eye, nor eyebrow above His eye ; how little, then, doth the AYhite Head require such. 11 6. Eabbi Schimeon spake unto Eabbi Abba, and said : “ To what is this like ? ” He answered unto him : “To the whales and fishes of the sea, which have no coverings for their eyes, nor eyebrows above their eyes ; who sleep not, and require not a protection for the eye. 1 1 7. “ How much less doth the Ancient of the Ancient Ones require a protection, seeing that He far above His creatures watcheth over all things, and all things are nourished by Him, and He Himself sleepeth not.

I 1 8. “This is that which is written, Ps. cxxi. 4: ‘ Behold ! He that keepeth Israel shall neither slumber nor sleep/ That is, the superior Israel. 1 1 9. “ It is written, Ps. xxxiii. 1 8 : ‘Behold the eye of the Lord is upon them that fear Him ; ’ and it is written, Zech. iv. 10: ‘ They are the eyes of the Lord, running to and fro throughout the whole earth/

“There is no contrariety (beticeen these sayings) ; one is concerning Microprosopus, and the other concerning Macroprosopus. 1 2 1. “And further, although there be two eyes, yet they are converted into one eye. “This is pure in its whiteness, and so white that it includeth all whiteness. “ The first whiteness shineth, and ascendeth and descendeth for the purpose of combining with that which is connected (with it) in connection. “This is the tradition: That whiteness darteth forth its rays, and igniteth three lights, which are called HYD, Ilod, Glory, YHDE, Vehedar , and Majesty, YChDVH, Vacheeloah , and Joy; and they radiate in gladness and in perfection. “The second whiteness shineth and ascendeth and descendeth, and darteth forth its rays, and igniteth three other lights, which are called NTzCh, NdzacJi , Victory, ChSD, Chesed , and Benignity, ThPARTh, Tipliereth , and Beauty; and they radiate in perfection and in gladness.

“The third whiteness radiateth and shineth, and descendeth and ascendeth, and goeth forth from the part enclosing the brain, and darteth forth its rays toward the seventh middle light. “And it formeth a path to the inferior brain, and formeth a path to the inferior, and all the inferior lights are thereby ignited.” Babbi Schimeon said : Thou hast well spoken, and the Ancient of Days will open this eye upon thee in the time of thy necessity. Another tradition runneth thus: Whiteness in whiteness, and whiteness which includeth all other whiteness.

The first whiteness shineth and ascendeth and descendeth in three lights on the left-hand side, and they radiate and are bathed in that whiteness, like as when a man batheth his body in good unguents and odours, in better than he at first possessed. 1 3 1 . The second whiteness descendeth and ascendeth and shineth in three lights on the right-hand side, and they radiate and are bathed in that whiteness, like as when a man batheth in good unguents and odours, in better than he at first possessed. The third whiteness shineth and ascendeth and descendeth, and goeth forth the light of the inner whiteness of the brain, and darteth forth its rays when necessary unto the black hair, and unto the head, and unto the brain of the head.

And it irradiateth the three crowns which remain, when it is needful, so that it may be uncovered, * Netzach, Chesed, and Tiphereth, are respectively the seventh, fourth, and sixth Sephiroth. if tliat be pleasing unto the Most Ancient One hidden from all. And this is the tradition: This eye is never closed ; and there are two, and they are converted into one. All is right; there is no left there. He sleepeth not and slumbereth not, and He requireth not protection. He is not such an one as hath need to defend Himself, for He defendeth all things, and He Himself waited upon all things, and in the sight of His eye are all things established. This is the tradition : Were that eye closed even for one moment, no thing could subsist.

Therefore is it called the open eye', the holy eye, the excellent eye, the eye of Providence, the eye which sleepeth not neither slumbereth, the eye which is the guardian of all things, the eye which is the subsistence of all things. And concerning it, is it written, Prov. xxii. 9, “ The bountiful eye ; ” thou shalt not read “ the blessed eye,” but “ it blesseth,” for it is called “ the bountiful eye,” and by it are all things blessed. And this is the tradition: There is no light in the inferior eye, so that it can be bathed in redness and blackness ; except when it is beheld by that white brilliance of the superior eye which is called “ the bountiful eye.”

And to no man is it known when this superior holy eye may shine and may bathe the inferior; and when the just and the supernal blessed ones are about to be beheld in that Wisdom. 14 1. This is that which is written, Isa. lii. 8 : “ For they shall see eye to eye ; ” When ? “ When the Lord shall bring again Zion.” Also, it is writtten, Hum. xiv. 14:“ That Thou, Tetragramraaton, art seen eye to eye.” And unless the bountiful superior eye were to look down upon and bathe the inferior eye, the universe could not exist even a single moment. This is the tradition in the “Book of Concealed Mystery ; ” Providence ariseth from the inferior eye when the highest splendour shineth down upon it, and that highest splendour goeth forth into the inferior; for from it are all things illuminated.

This is that which is written, Num. xiv. 14: “ That Thou, 0 Tetragrammaton ! art seen eye to eye.” Also it is written, Ps. xxxiii. 18: “ Behold the eye of the Lord is upon them that fear Him.” And it is written, Zech. iv. 10 : “The eyes of the Lord running to and fro throughout the whole earth.” “The eye of the Lord is upon them that fear Him,” if they he upright. This is the superior eye. On the contrary, when it is said, “ The eyes of the Lord run to and fro,” this is the eye which is below. This is the tradition : On what account was Joseph worthy, so that the evil eye had no dominion over him ? Because that he was worthy of being beheld by the superior benign eye.

This is what is written, Gen. xlix. 22 : “ Joseph is the son of a fruitful bough ; the son of a fruitful bough above Ayin.” Why “ the son of a fruitful bough above Ayin ? ” * As though to imply, “ because of that eye which beheld him.” Also it is written, Prov. xxii. 9 : “ The bountiful eye shall be blessed. ” Why ? Because it giveth its bread unto the poor. Why is it said in the singular number ? Come and see. In the eyes which are inferior are a right eye and a left eye, and they are of two diverse colours.

But in this instance there is no left eye, and they both ascend in one path, and all are right. And on that account is one eye mentioned, and not two. 1 5 I . And this is the tradition : This eye, which is the eye of observation, is ever open, ever smiling, ever glad. Such are not the inferiors, who in themselves * The word Ayin means eye. — Trans. have redness, and blackness, and whiteness — three colours ; and are not always open, for there are eyelids as a protection over these eyes. And concerning this matter it is written, Ps. xliv. 23 : “ Awake, 0 Lord : why sleepest Thou ? ” And, 2 Kings xix. 16 : “ Open Thine eyes, 0 Lord.” When they are opened, for some are they opened for good, and on some are they opened for evil.

Woe unto him upon whom it is opened, so that the eye is mingled with redness, and unto whom the redness appeareth, spreading across that eye. Who can escape from it ? But the Ancient of Days is blessed, presiding over that eye the white brilliance of whiteness, seeing that also it is of such whiteness that it endureth all whiteness. Blessed also is his portion whom that brilliance of all whiteness irradiateth. And concerning this certainly it is written, Prov. xxii. 9 : “ The good eye is to be blessed.” And it is written, Isa. ii. 5 : “ Be ye present, 0 house of Jacob, and let us walk in the light of Tetragrammaton ! ” This is the tradition : Save in all these instances, the name of the Ancient One is concealed from all, and is not mentioned in the law, save in one place, where Microprosopus sware unto Abraham.

Like as it is written, Gen. xxii. 16: “ By Myself have I sworn, saith Tetragrammaton.” ( Understand ) that this is said concerning Microprosopus. 1.6 1 . Also it is written, Gen. xlviii. 20 : “In thee shall Israel bless.” That is, the superior Israel. Also it is written, Isa. xlix. 3 : “Israel, in whom I will be glorified.” In these passages the Ancient of Days is called Israel. But we have also stated that the Ancient of Days is called by His name, yet both this [statement) and the other are correct. Thus is the tradition : It is written, Dan. vii. 9 : “I beheld until the thrones were cast down, and the Ancient of Days did sit.” “ The thrones were cast down.” What is this ? He spake unto Rabbi Yehuda, and said : “ Stand in thy place and explain these thrones.”

Rabbi Yehuda answered : “ It is written (ibid.), c His throne is of fiery flame ; ’ and upon that throne sat the Ancient of Days.” “For what reason? Because thus is the tradition : If the Ancient of Days were not seated upon that throne, the universe could no longer exist before that throne. “ When the Ancient of Days sitteth upon that throne, it is subject unto Him. For He who sitteth upon it ruleth over it. “ But at that time when He departeth from that throne, and sitteth upon another throne, the first throne is overturned, lest any should rule over it save the Ancient One, who alone can sit upon it.”

Rabbi Schimeon spake unto Rabbi Yehuda, and said : u May thy way be ordained for thee, and may it be pointed out (unto thee) by the Ancient of Days ! ” 1 7 1 . And come, behold, lo ! it is written, Isaiah, xli. 4: “I, Tetragrammaton, (am) first and with the last. I am he HIMSELF ” (Hoa). All things are HVA, Hoa , He Himself, and He Himself is hidden on every side. So also is His nose. From the nose is the face known. And come — see ! What is the (difference) between the Ancient One and Microprosopus ? Over these nostrils He ruleth ; one of which is life, and the other is the life •of life. This nose is as a mighty gallery, whence His Spirit rnsheth forth upon Microprosopus, and they call it the Giver.

And it is thus: The Spirit descendeth ; and again the Spirit from hence proceedeth through those nostrils. One is the Spirit ; She goeth forth unto Microprosopus, so that He may be aroused in the Garden of Eden. And one is She the Spirit of Life, through Whom in process of time the sons of David hope to know Wisdom. And from that gallery ariseth the Spirit, and proceedeth from the concealed brain, and at length resteth upon King Messiach. Like as it is written, Isaiah xi. 2: 44 And the Spirit of Tetragrammaton shall rest upon him, the Spirit of Wisdom and Understanding, the Spirit of Counsel and Might, the Spirit of Knowledge, and of the Eear of Tetragrammaton.” 1 8 1 . Apparently four spirits {are described) here. But we have already said that the Spirit is one ; why, then, are three {others added unto it ?) Arise, Rabbi Yosi, in thy place.

Rabbi Yosi arose and said: 44 In the days of King Messiach, one shall not say unto the other, 4 Teach me this Wisdom.’ 44 Because it is thus written, Jer. xxxi. 34 : 4 A man shall no more teach his neighbour, &c., because all shall know Me, from the least of them even unto the greatest of them.’ 44 And in that time shall the Ancient of Days arouse His Spirit which proceedeth from His brain, the most concealed of all. 44 And when that cometh forth all the inferior spirits are aroused with Her. 44 And who are they ? They are the holy crowns of Microprosopus. “And there are six other spirits which are given. They are those of whom it is written : 4 The Spirit of Wisdom and Intelligence, the Spirit of Counsel and Might, the Spirit of Knowledge and of the Fear of the Lord.’

44 For thus is the tradition: It is written, 1 Kings ii. 12: 4 And Solomon sat upon the throne of David.’ Also it is written, I Kings, x. 19: 4 The throne had six steps.’ 44 And King Messiach will be seated on those seven (steps). These are those six, and the Spirit of the Ancient of Days, Who is above them, is the seventh. 1 90. 44 Like as it is said, 4 There are three spirits which comprehend three others.’ ” 1 9 1 . Rabbi Schimeon said unto him : 44 Thy spirit shall rest in the world to come.” Come — behold! It is written, Ezek. xxxvii. 9 : 44 Thus saith the Lord, 4 Come from the four winds, O Spirit ! ’ But what have the four winds of the world to do with this ?

Nevertheless, the four winds are aroused; those three, namely, and the Spirit of the Concealed Ancient One ; whence there are four. And thus is the matter; because when that one is produced, three others are produced with it, who in themselves comprehend three others. But it is the will of that Holy and Blessed One to produce the one Spirit, Who in Herself includeth all others. Because it is written, Ezek. xxxvii. 9 : 44 From the four spirits, come, 0 spirit ! ” It is not written thus : 44 Ye four spirits, come ! ” but 44 From the fom; spirits, come ! ”

And in the days of King Messiach there shall be no need that one should teach another ; for that one Spirit Who in Herself includeth all spirits, knoweth all Wisdom and Understanding, Counsel and Might, (and is) the Spirit of Science and of the Fear of the Lord ; because She is the Spirit comprehending all spirits. Therefore is it written, “ From the four spirits ; ” which are those four comprehended in the seven steps of which we have just spoken, § 189. And this is the tradition: All things are comprehended in this Spirit of the Ancient of the Ancient Ones,* Who proceedeth from the concealed brain, into the gallery of the nostrils. And come — see ! Wherein is the difference between the nose (of Macroprosopus) , and the nose (of Microprosopis).

The nose of the Ancient of Days is life in every part. Concerning the nose of Microprosopus it is written, Ps. xviii. 8 : “ There went up smoke out of His nostrils, and fire out of His mouth devoured,” &c. There goeth up a smoke through His nostrils, and out of that smoke is a fire kindled. When that smoke goeth up, what afterwards followeth ? Coals are kindled by it. What is the meaning of this “by it ? ” By that smoke, out of that nose, out of that fire. This is the tradition : When Rav Hammenuna the elder wished to offer up his prayer, he said, “ I pray unto the Lord of the nostrils, unto the Lord of the nostrils do I pray.”

And this is that which is written, Isa. xlviii. 9 : “In My praise (that is, My nose) will I refrain My nostrils for thee.” In which place the sentence is concerning the Ancient of Days. This is the tradition. The size of this nose is * I.e., The Spirit. so vast that three hundred and seventy-five worlds are supported by it, which all adhere unto Microprosopus. This is the praise of the conformation of the nose. And this, and all forms of the Ancient of Days, are seen, and are not seen ; they are seen by the lords of lords — viz., by pious men — and they are not seen by any others. Rabbi Schimeon began, and said : Woe unto him who extendeth his hand unto that most glorious supernal beard of the Holy Ancient One, the concealed of all.

This is the praise of that beard : the beard which is concealed and most precious in all its dispositions ; the beard which neither the superiors nor the inferiors have known ;* the beard which is the praise of all praise ; the beard to which neither man, nor prophet, nor saint hath approached so as to behold it. 2 1 1 . The beard, whose hairs hang down even unto the breast, white as snow; the adornment of adornments, the concealment of concealments, the truth of all truths.

It is said in the u Book of Concealed Mystery ” : That beard, the truth of all (i truths ) , proceedeth from the place of the ears, and descendeth around the mouth of the Holy One ; and descendeth and ascendeth, covering (the cheeks ivhich it calleth) the places of copious fragrance ; (it is) white with ornament : and it descendBecause it is the heard of Macoprosopus, the Concealed Ancient One. eth in the equilibrium (of balanced power), and furnisheth a covering even unto the midst of the breast. That is the beard of adornment, true and perfect, from the which flow down thirteen fountains, scattering the most precious balm of splendour. This is disposed in thirteen forms.

In the first disposition are classed the hairs from above, and it commenceth from that portion of the hair of His head which is above His ears ; and descendeth in one tress before the apertures of the ears in the most perfect equilibrium, even unto the corner of the mouth. 21 6. In the second disposition are classed the hairs from the corner of the mouth, and they ascend even unto the other corner of the mouth in perfectly equated order. The third disposition is from midway between the nostrils ; beneath those two apertures there goeth forth a certain path, and the hair is wanting in that path ; but on either side of and bordering that path it is fuller and in perfect order. The hairs which are classed under the fourth disposition descend below the mouth from the one comer even unto the other corner, in perfect order.

The fifth disposition. Beneath the mouth proceedeth another path, from the region of the superior path, and those two paths are impressed on His mouth on this side and on that.

The hairs which are classed in the sixth disposition ascend and come from beneath upwards unto the comer of the mouth, and cover the places of copious fragrance, even unto the upper corner of the mouth, and the hair descendeth at the comer of the opening, and across below the mouth. 2 2 1. In the seventh disposition the hair terminateth, and there are seen two apples in the places of copious fragrance, beautiful and joyful in aspect, because (in tliat aspect) is the universe maintained. And this is that which is said, Prov. xvi. 15: “In the light of the king’s countenance is life.” 2 2 2. In the eighth disposition a certain tress of hair proceedeth round about the beard, and (the hairs) hang down equilibrated even unto the chest.

In the ninth disposition the hairs of the beard are interwoven and mingled with those hairs which hang in equilibrium ; which hang even thus, so that none is pre-eminent over another. In the tenth disposition the hairs descend beneath the beard, and cover the throat beneath the beard. The eleventh disposition is, that no hairs are pre-eminent over other hairs, and they are restored into perfect proportion. The twelfth disposition is that the hairs do not hang over the mouth, and that the mouth is uncovered in every part, and that the hair surrounding it is beautiful. The thirteenth disposition is that the hairs hang down on this side and on that beneath the beard, furnishing a covering in beautiful adornment, even unto the chest. Nothing is seen of the whole countenance and of the places of fragrance, except those beautiful white apples which produce the life of the universe ; and they radiate gladness upon Microprosopus.

Through those thirteen dispositions do they flow down, and the thirteen fountains of precious oil issue forth, and they flow down through all those inferiors, and in that oil do they shine, and with that oil are they anointed. The beard of ornament of the Ancient of the Ancient Ones, the most concealed of all things, is configurated in thirteen dispositions. From the two beautiful apples * of His countenance is the face of Macroprosopus illuminated ; and * The cheeks. whatsoever is white and rosy is found below ;* it shineth and radiateth from that light. Those thirteen dispositions are found in the beard. And in proportion to the purity of his beard, f according to its dispositions, is a man said to be true ; for also whosoever (in sleep) beholdeth his beard, that man is very desirous of truth.

We have taught in the “ Book of Concealed Mystery,” that certain ( dispositions ) are found in the universe, according to those thirteen (< dispositions ) which depend from that venerable beard, and they are opened out into the thirteen gates of mercies. And he who extendeth his hand in swearing, also doth the same if he swear by the thirteen { dispositions of the beard : these are in Arikh Anpin, or In Zauir Anpin, or Microprosopus, how many are there ? He said unto Rabbi Isaac : “ Arise in thy place, and describe the beard of the Holy King according unto the arrangement of its parts. How are these arranged ? ” Rabbi Isaac arose; he commenced and said, Micah vii. 18: “What god is like unto Thee,” &c. ; “Thou shalt give truth unto Jacob,” &c.

“We have learned by tradition that herein are thirteen sections seen, and they all proceed from the thirteen fountains of excellent oil, of the parts of the holy beard of the Ancient of the Ancient Ones. “Tradition: A most secret thing is this disposition of the beard. Secret is it and hidden ; * That is, the lower Sephiroth reflect and partake of the properties of the superior emanations. t By the beard is of course symbolically meant the atmosphere of good or bad deeds with which a man surrounds himself during his life. Concerning dreaming of the beard, see the “Book of Concealed Mystery,” c. iii. §§ 17, 18. J Thirteen is by Gematria the number of AChD, Acliad , Unity. For A + Ch + D = 1+8 + 4 = 13* hidden, yet not hidden ; concealed, yet not concealed in its dispositions ; known, yet unknown.

“The first disposition. We have learned that the single locks and the single hairs do not mutually adhere unto each other ; and that the hairs of the beard take their rise from the disposition of the hair (of the head) . “ This matter is worthy of examination. If all the hairs of the head and the hairs of the venerable supernal beard are balanced in one equilibrium, wherefore are some long, and others not so long ? “Wherefore are not the hairs of the beard constant in the same proportion of length ? These also are firm; whi]e those which are on the head are not firm, but soft.

“ Therefore is it said that (in Macroprosopus) all the hairs descend equally from the head and beard ; for the hair of the head is prolonged even unto the shoulders, so that it may reach unto the head of Microprosopus, from that flux of the one brain unto the other. “And because they are not firm, also it is necessary that they be soft.* “We have learned by tradition. What is that which is written, Prov. i. 20 : c Wisdom (plural in Hebrew , ChKMVTh, not ChKMH) will cry without ; ’ and at the end of the verse it is written, c She (singular) will utter Her voice in the streets.’ In this text the beginning doth neither agree with the end, nor the end with the beginning.

“Therefore is it said : Wisdom will cry without when She passeth from the concealed brain of Macroprosopus unto the brain of Microprosopus, through those longer hairs; and thus as it were extrinsically those two brains are connected and become in this way one brain. “ Since there is not subsistence in the inferior brain except by the preservation of the supernal brain. * I.e. If they be not the one, they must be tbe other. “And when this proflux is instituted from the one, namely, into the other, this hath place which is written, ‘ She will utter Her voice ; ’ namely, in the singular number. “And because She passeth over from brain unto brain through those long hairs, these same (hairs) are not found to be firm. “ Wherefore ? Because if they were firm, Wisdom could not be conducted by them unto the brain.

“ Because Wisdom cometh not from man, who is stern and wrathful, like as it is written, Eccles. ix. 17: c The words of wise men are heard in quiet/ “ And thence we learn that in him whose hair is firm, wisdom dwelleth not.* “But because these are long (the others are soft) in order that they may bring assistance to all. “ How, unto all ? So that it may have entrance into the marrow of the spine of the back, which is connected with the brain. “ And because the hair of the head doth not hang over the hairs of the beard, since the hair of the head hangeth down, and is drawn back behind the ears, and doth not overhang the beard ; because it is not necessary to mingle these with those, but all are separated in their own paths.

“We have learned by tradition. All the hairs, as well of the head as of the beard, are white as snow. “And we have learned. Those which are in the beard are all firm. Wherefore ? Because those are firm accordingly, that they may firmly mark out their thirteen measurements from the Ancient of the Ancient Ones.f “And those measurements take their beginning from before the ears. * I.e ., Meaning symbolically, “ in him who is hardened.” + I have before remarked that this refers to the unity of the Deity : AChP, Achad, One ; which by Gematria yields 13.

“And those measurements have been included within certain limitations, in order that they should not be confounded with each other. (Others read the passage thus : Because they are communicated unto the inferiors. For this have we been taught. The hairs commence before the ears, because they have been separated, and are not to be mingled with the others,” &c.) 44 But if thou sayest that other (sacred passages) are not given, analogous to these (measurements), thou art in error. For thus is the tradition : 44 The thirteen measurements of the mercies of the Most Holy Ancient One (are symbolized by these clauses of) Mic. vii. 1 8 : 1 What God is like unto Thee ? ’ the first. 44 4 Pardoning iniquity ; ’ the second. 444 And passeth by the transgression ; ’ the third. 44 4 Of the remnant of His heritage ; ’ the fourth.

44 4 He retaineth not His anger for ever;’ the fifth. 44 4 Because He delighteth in mercy ; ’ the sixth. 44 4 Again, He will have compassion on us ; ’ the seventh. 44 4 He will subdue our iniquities; ’ the eighth. 44 4 And Thou wilt cast all their iniquities into the depths of the sea ; 5 the ninth. 44 4 Thou wilt give truth unto Jacob ; ’ the tenth. 44 4 Mercy unto Abraham ; 5 the eleventh. 44 4 Which Thou hast sworn unto our fathers;' the twelfth. 44 4 From the days of old ; ’ the thirteenth. 44 Unto these correspond in the law, Exod. xxxiv. 6 : 4 God merciful and gracious,’ &c. And those are the Inferiors.

44 And if thou sayest, 4 Why did not Moses pronounce those majestic words ? ’ * It shall be answered unto thee : 4 Moses hath no duty to perform save in the * Apparently meaning that, as the words of the text denote, it was the Lokd and not Moses that proclaimed the titles of Tetragrammaton aloud. place where judgment is found ; and in the place where judgment is found it is not necessary to speak thus.'* “ And Moses spake not, save in that time when the Israelites had sinned and judgment was impending ; hence Moses spake only in that place wherein judgment is found. “But in another place the prophet hath instituted the order of the praise of the Ancient of Days.t “ And those thirteen forms of the supreme holy beard, concealed with many concealments, are most powerful to subdue and mitigate all the stem decrees of the judgments.

“What man is he who looketh back upon that most secret, holy supernal beard, who is not confounded before it ? “ Because also all the hairs are hard and firm in their disposition. “But if thou sayest, £ What if they be so? Surely the lower hairs are black : why are these not as those ? ’ “Nevertheless, thus is the tradition: It is written, Cant. v. 1 1 : £ His locks are bushy and black as a raven/ “ Also it is written, Dan. vii. 18 : £ The hair of His head like pure wool/ “ There is no contradiction here, for the one is said of the supernal beard, but the other of the inferior beard 4 “ Also because when the law was given forth unto the Israelites, it was written in black fire upon white fire.

“ Also the foundation of the matter cometh from * I.e., Mentioning the merciful characteristics of the Deity, who is represented as the equilibrium of justice and mercy. + That is, of AHIH, as distinct from 1HYH. (See Introduction.) £ The hair and beard of Macroprosopus, as distinct from that of Microprosopus. (See the “ Book of Concealed Mystery,” ch. iii. § 16.) those hairs ; because they are found (arising) out of the (supernal) brain, and stretching down unto the inferior brain. “ Also because these are above the beard. Hence the beard is distinct, and all its forms are found separated (each from the other) ; so that the beard is alone, and its hairs are also distinct. CONCERNING THE BEARD OF MACROPROSOPUS IN PARTICULAR; AND, IN THE FIRST PLACE, CONCERNING ITS FIRST PART. “The first disposition is that which commenceth almost at the beginning of the hair.

“Also we have learned : No beard ( i.e ., no part of this beard) is found which doth not (virtually) arise from the brain of the head (or from the heart). * 2 88. “ But in this (last section) this (first part of the beard) is not considered as distinct (from the others). For in this chapter only this first form (or 'portion of the beard) is to be considered, which descendeth from the beginning of the hair, and it hath this peculiarity ( namely , that it riseth directly from the brain , which cannot altogether be said concerning the other parts of the beard) . “ And this is to be kept perfectly distinct from this beard — namely, that which exists from the head (formed into), one thousand worlds, sealed with a most pure seal, with a seal which includeth all seals.

“ The length of that portion of hair descending before the ears is not equal to the length (of the beard * The heart being considered as the central motor of the body. itself) ; neither doth it twine together, nor hang down far. “ But those hairs, when they flow down, are extended, and depend. “ And the beginning of the first disposition consists of thirty and one equal locks, extended even unto the beginning of the mouth. “ Also three hundred and ninety hairs are found in each lock. “ Those thirty and one equal locks, which exist in the first disposition (of the beard) are strong, in order that they may dispose the inferiors according to the number of AL, EL* “ What is this AL, El ? Mighty and Powerful One.

“ And among those single locks are distributed one and thirty dominating worlds, so that they may be extendedf (correctly) neither on this side nor on that. “ And out of each one of these worlds a partition is made into a thousand worlds of desires and of great pleasures. “ And they are all concealed in the commencement of the beard, which represented strength ; and they are included in that (name) AL. “And notwithstanding is AL Himself disposed towards mercies, because in Him the Ancient of Days is mitigated and included and extended. “ Wherefore even unto the mouth ? Because it is written, Dan. vii. 9 : 4 The judgment was set, and the books were opened.’

“ What is this ? £ And the judgment was set.’ It was set in that place, so that it might not have dominion. * AL, El, God, the Mighty One, is equivalent by Gematria to the number 31 ; for A + L = 1 + 30 = 31. t For were they extended, the number would be altered, and it would consequently no longer = AL. “This is that which is written, Isa. ix. 1 5 : c Wonderful, Counsellor, God the Mighty One/ That is, AL, A/, such a one who also is mighty, but is rendered mild through the holy beard of the Ancient of Days. “ And an Arcanum is concealed in that place wherein it is written, Mic. vii. 18: ‘ What AL, A/, like unto Thee ? ’ Because of the Ancient of Days it is spoken in the form of the configuration of the holy supernal beard.

“ The first world, which proceedeth from the first disposition, hath dominion over, and descendeth and ascendeth in a thousand times a thousand myriads of myriads of shield-bearers, and by it are they comprehended under a great seal. “ The second world, which proceedeth from that disposition, hath dominion over and descendeth and ascendeth in fifty-seven thousand bodyguards, who are the lords of lamentations ; and these are connected with it for the purpose of disposing the neck of the spine. # “The third world, which goeth forth from that arrangement, hath dominion over and descendeth and ascendeth in sixty-nine thousand authors of grief, who are upheld by it, like as metal (is upheld) by the tongs (of the smith). “And by that conformation all those are subjected, and mitigated in the bitterness of tears, which become sweet in the great sea.t

“ Who is he who behold eth this conformation of the holy beard, excellent and venerable, who is not overcome with shame thereby ? “Who can comprehend the mystery of those locks of hair which hang down from Him, the Ancient One ? * This is of course simply pursuing the symbolism involved in the idea of Macroprosopus, being typified by a vast countenance or head. + By the great sea, Binah, the third Sephira, is probably meant. (See the u Book of Concealed Mystery,” ch. i .§ 28.)

“He is set on the crown of crowns, which are the crowns of all crowns, and the crowns which are not comprehended in the other crowns ; I say, of those crowns which are not as the other crowns, for the inferior crowns are comprehended by them.* 31 1. “And therefore are those forms (arranged in) such conformations, whereunto the inferior forms adhere ; and they are the dispositions in which He t is disposed Who hath need that He may be blessed by Him,J and Who desireth blessing. “ For whensoever the dispositions take the form of these, blessings are found beneath them ; and It Is that which It Is.§ “All things are comprehended in those dispositions ; all things raise themselves up in order that they may receive these dispositions of the Mighty King, of the Ancient One, the most concealed of all. And all those are mitigated by those ordinations of the King, the Ancient One.

“ We have learned : Unless the Ancient of the Ancient Ones, the Holy of the Holy Ones, were disposed in those conformations, neither the superiors nor the inferiors would be found, and all things would be as though they existed not.

“ Also we have learned by tradition : how far do those conformations of the beard radiate splendour ? Even unto the thirteen inferiors ; and whensoever those thirteen are found, those shine. || * To comprehend the real meaning of section 310, the reader should have carefully studied that part of the Introduction which refers to the Sephiroth, which are symbolized by crowns. In this sense the “ crown of crowns ” is Kether, the first Sephira, the Ancient One ; the crowns of all crowns will be the first three Sephiroth ; and the inferiors will be the lower Sephiroth, and those other forms which are dependent on them, symbolized by the crowns of the twenty-four elders in the Apocalypse, which latter is a purely qabalistical work, and is unintelligible without the qabalistical keys. + Microprosopus. I Macroprosopus. § Cf. Exodus iii. 14. 11 This section refers to the statement that Macroprosopus pours forth His splendour upon Microprosopus, so that the latter shines by reflected light.

“ And all of them are found in the number thirteen. “ Therefore is the beard of the King, the Ancient One, most venerable among all, at once in its entirety concealed and most excellent. “And because it is most excellent before all things, and concealed, there is no mention made concerning it in any place in the law, and it is not manifested. u But what beard is manifested ? The beard of the Great High Priest, and from that beard descendetk the influx unto the inferior beard of the inferior high priest.* “ How is the beard of the high priest disposed ? The beard of the high priest is disposed in eight conformations. Because also the high priest hath eight vestments, when the ointment descendeth upon his beard.

“This is that which is written, Ps. cxxxiii. 2 : £ Like the precious oil upon the head descending upon the beard, the beard of Aaron, which descendeth according to the proportion of his attributes,’ &c. “ And whence is this to us ? Because it is written in the same place : c Also for brethren to dwell together in equality.’ The word c also ’ increaseth the signification of the inferior high priest. “Seeing that in the same way as the inferior high priest ministereth in the high priesthood, so also, if it be permitted to say so, doth the High Priest above minister in His high priesthood. “This is the first ordination of the beard of the Ancient One, the most concealed of all.”

Rabbi Schimeon said unto him: “ It is justly thy due, Rabbi Isaac, that thou shouldest be under the ornament of the conformation of the beard, and that ♦ The Great High Priest is the sod, Microprosopus, symbolized on earth by the high priest. Compare what St. Paul says about Christ being our Great High Priest. thou shouldest receive the light of the countenance of the Ancient of Days, the Ancient of the Ancient Ones. Blessed is thy portion, and blessed be my lot with thee in the world to come.” “ Arise, Rabbi Chisqiah, and stand in thy place, and declare the worthiness of this part of the holy beard.” Rabbi Chisqiah arose, and began his speech, and said, Cant. vii. 10 : “I am my beloved’s, and his desire is towards me.” “Who is under consideration here, that ‘I am my beloved’s ? ’ and because that ‘ his desire is toward me?’

“I have meditated, and lo ! I have beheld the most excellent light of the supernal lights. “It shone forth, and ascended on three hundred and twenty-five sides. u And in that light was a certain obscurity washed away, like as when a man batheth in a deep river, whose divided waters flow round him on every side from that part which is above. “And that light ascend eth unto the shore of the deep superior sea,* for all good openings and dignities are disclosed in that opening. “I asked of them what might be the interpretation of that which I beheld ; and, commencing they * Binali, the third Sephira, -which is called the “ sea ” in the “ Book of Concealed Mystery.” It answers to the first letter H, He, in the Tetragrammaton. (See Introduction.) replied, ‘NVShA OVN, Noslia Auan , Thou hast beheld iniquity being taken away. 5 ”

He said: “This is the second disposition,” and sat down. Rabbi Schimeon said : How is the universe united together (or mitigated). Blessed be thou, Rabbi Chisqiah, of the Ancient of the Ancient Ones ! Rabbi Schimeon said : All the lights are congregated together which come under this holy seal. I bear witness that the highest heavens from the highest (powers) are above me, and the highest holy earth from the supernals, because now I can see what man hath not beheld from that time, when Moses for the second time ascended the mountain of Sinai. For I see that my countenance shineth like the vehement splendour of the sun, who is about to issue forth for the healing of the universe.* Like as it is written, Mai. iv. 2: “But unto you that fear my name shall the sun of righteousness arise, and healing in his wings.”

Furthermore, I know that my countenance shineth; Moses neither knew nor perceived (the fact). Like as it is written, Exod. xxxiv. 29: “And Moses know not that the skin of his face shone.” Furthermore, I behold before me with mine eyes those thirteen sculptured (forms of the beard of Macroprosopus), and like flaming light did they shine. And when the second of those (dispositions) was explained by thy mouth, that same at once was raised, and conformed, and crowned, and concealed in the concealment of the forms of the beard, but all the others were reinstated (in outward form).f * This phrase “ splendour of the sun, who is,” &c., evidently refers to the sixth Sephira, Tiphereth, or beauty, the splendour of the countenance of Microprosopus, while the “ universe ” refers to Malkuth. + While Rabbi Chisqiah was speaking Rabbi Schimeon had this vision of the conformations of the beard.

And what is more, that one (formation), whilst it was explained by thy month, flamed forth in splendour, and was crowned with a crown, and seated upon a throne, like a king in the midst of his army. And when the explanation ceased it ascended, and was crowned with a holy crown, and ordained, and concealed, and again placed among the forms of the holy beard ; and thus with (the forms) all and singular. Be ye glad, 0 my holy companions ! for surely (the universe) shall not be in such a condition until King Messiach shall come. “Arise, Rabbi Chisqiah, for the second time.” We have learned that before Rabbi Chisqiah arose, a voice came forth and said : “ One angel doth not undertake two messages.”

Rabbi Schimeon was disturbed, and said : u Assuredly, let each (of you) speak singly in his place (in respect of the symbolism of the seven inferiors) ; but as for myself, and Rabbi Eleazar my son, and Rabbi Abba, we [three) refer unto the highest and complete perfection (of the tvhole decad). Arise, Rabbi Chiya.” * * On a little consideration it will be seen that this meeting of ten of the principal Rabbis — viz., Schimeon, Eleazar, Abba, Yehuda, Yosi Ben Jacob, Isaac, Chisqiah Ben Rav, Chiya, Yosi, and Yisa — was intended to be symbolical of the ten Sephiroth, wherein, furthermore, the three first-named were also representative of the great trinity of the crown, the king, and the queen. In other words, to speak plainly, the whole arrangement of this

Rabbi Chiya arose, and, commencing, said, Jer. i. 6 : “ AHH ADNI IHYH * Aliali Adonai Tetragrammaton ! 4 Ah, Lord Tetragrammaton ! behold, I cannot speak, for I am a child.’ u Therefore, why was it that Jeremiah could not speak, seeing that many sayings had passed from his lips prior to his saying this ? Did he not therefore lie (when lie said ) that which is written (in the text) : 4 Behold, I cannot DBR, Deber , speak ’ ? 44 But we have learned that God influenced him so that he should speak to this end. For this is the tradition : 4 What is the difference between DBVR, Debur , and AMIRH, Amirah ? 4 Amirah ’ is, as it were, (simple) speech, wherein is required no especial uplifting of the voice; 4 Debur’ is public speaking, wherein is indeed necessary (considerable) elevation of voice and (loud) proclamation of words.

44 Since it is written, Exod. xx. 1 : 4 And God spake all these words, saying.’ “And according to what we have learned (by tradition ), 4 The whole earth heard this DBYR, Debur , speech, and the whole earth trembled.’ Because also it is written: 4 VIDBR, Vayedeber , and He spoke forth.’ And it is not written : 4 YIAMR, Vayomar , and He said.’

“So also in this place : 4 Behold ! I cannot speak, DBR, Deber ; ’ that is, as a herald, by declaring assembly was closely similar to the constitution of a masonic lodge. Confer also § 13 of this book, wherein these three Rabbis further symbolize the “Three Pillars” of the Sephiroth — this assembly of the ten forms of the Greater Holy Assembly. But on reference to the “ Idra Zuta ” we shall find that the Lesser Assembly consists of only seven Rabbis, of which the seventh, Rabbi Isaac, came in later than the others. These seven were Schimeon, Eleazar, Abba, Yehuda, l'osi Ben Jacob, Chiya, and Isaac. (Conf. “Idra Zuta,” § 13.) * This is the Hebrew text of the Polyglot Bible, but in that of the “ Idra Rabba,” “ AHH IHYH ALHIM, Ahah Tetragrammaton Eloliim is substituted for ‘ ‘ Adonai Tetragrammaton .” an address, and convincing the world through the Holy Spirit.

t; If thus be the matter, this is also to be noted which is written : 4 VIDBR IHY H, Vaycdeber Tetragrammaton ; and Tetragrammaton spake forth unto Moses, sayiug.’ Nevertheless, what one of the prophets was so great as Moses ? For never was any man so worthy as he ; for he heard the DBVR, Debur , loud voice, like the proclamation of a herald, and he feared not, neither did he tremble; while the other prophets trembled even at AMIRH, Amir all, the speech, and were greatly afraid. “ Also we have learned that through the first and second dispositions of the beard it is necessary to pass on to the third; like as it is written, Job xxxiii. 29 : 1 Behold, God worketh all this with man by three paths.’ *