{ "meta": { "schema_version": "1.1", "endpoint": "/api/sources/kabbala/mathers-kabbalah-unveiled/02-the-greater-holy-assembly-idra-rabba.json" }, "work": { "slug": "mathers-kabbalah-unveiled", "name": "The Kabbalah Unveiled (Mathers)" }, "parents": [ { "slug": "kabbala", "name": "Kabbala", "url": "/sources/kabbala/" } ], "chapter": { "num": 3, "slug": "02-the-greater-holy-assembly-idra-rabba", "title": "The Greater Holy Assembly (Idra Rabba)", "of": 4, "words": 47875, "text": "## The Greater Holy Assembly (Idra Rabba)\n\n\nCHAPTER I.\n\nTHE INGRESS AND THE PREFACE.\n\n1. Tradition. — Rabbi Schimeon spake unto his com-\npanions, and said : ^< How long shall we abide in the-\ncondition of one column by itself? when it is written^\nPsa. cxix. 126 : * It is time for Thee, Lord, to lay to Thine-\nhand, for they have destroyed Thy law.*\n\n2. \"The days are few, and the creditor is urgent; the\nherald crieth aloud daily, and the reapers of the land are\nfew ; and those who are about the end of the vineyard\nattend not, and have not known where may be the lawful\nplace. (That is, do not study holiness, which is called the\nvineyard,)\n\n3. ** Assemble yourselves, O my companions, in an\nopen space, equipped with armour and spears ; be ye ready\nin your preparations, in council, in wisdom, in understand-\ning, in science, in care, with hands and with feet ! Appoint\nas King over you. Him in whose power is life and death,,\nso that the words of truth may be received : things unto-\n\n■*r\n\n1 10 KABBALAH.\n\nwhich the supernal holy ones attend, and rejoice to hear and\nto know them.\"\n\n4. Rabbi Schimeon sat down and wept ; then he said :\n\" Woe ! if I shall reveal it ! Woe ! if I shall not reveal\nit!\"\n\n5. His companions who were there were silent.\n\n6. Rabbi Abba arose and said unto him : '* With the\nfavour of the Lord, also it is written, Psa. xxv. 14 :\n^ The Arcanum of the Tetragrammaton is with them that\nfear Him.' And well do these companions fear that\nHoly and Blessed One ; and now they have entered into\nthe assembly of the tabernacle of his house, some of\nthem have only entered, and some of them have departed\nalso/'\n\n7. Moreover, it is said the companions who were\nwith Rabbi Schimeon were numbered, and they were\nfound to consist of Rabbi Eleazer, his son ; and Rabbi\nAbba, and Rabbi Yehuda, and Rabbi Yosi the son of\nJacob, and Rabbi Isaac, and Rabbi Chisqiah the son of\nRav, and Rabbi Chiya, and Rabbi Yosi, and Rabbi\nYisa.\n\n8. They gave their hands unto Rabbi Schimeon, ai^d\nraised their fingers on high, and entered into a field under\nthe trees and sat down.\n\n9. Rabbi Schimeon arose and offered up a prayer. He\nsat in the midst of them, and said : \" Let whosoever will\nplace his hand in my bosom.\" They placed their hands\nthere, and he took them.\n\n10. When he began, he said {from DeuU xxvii. 15) :\n\" Cursed be the man that maketh any graven or molten\nimage, the work of the hands of the craftsman, and putteth\nit in a secret place. And all the people shall answer and say\nAmen ! \"\n\n1 1 . Rabbi Schimeon began, and said : \" Time for\nThee, O Tetragrammaton to lay to Thine hand.\" Why is\nit time for the Tetragrammaton to lay to His hand ?\nBecause they have perverted Thy law. What is this,\n\nTHE GREA TER HOL Y ASSEMBL Y. 1 1 1\n\n\"* they hath perverted Thy law ? ' The higher law, which\nis itself made void, if it be not carried out according to\nhis commands. Wherefore is this ? (Or. as others read:\n' Wherefore is this name Tetragrammaton here employed ?)\n.This hath been said concerning the Ancient of Days.*\n\n12. \"For it is written, Deut. xxxiii. 29: * Blessed art\nthou, O Israel : who is like unto thee ? * Also it is written,\nExod. XV. II : * Who is like unto thee among the gods, O\nTetragrammaton ? ' \" t\n\n13. He called Rabbi Eleazer, his son, and commanded\nhim to sit down before him, and Rabbi Abba on the other\nside, and said: \"We are the type of all things \" (that is,\n^* we represent the three columns of the Sephiroth ; \") ** thus\nfar are the columns established.\"\n\n14. They kept silence, and they heard a voice ; and their\nknees knocked one against the other with fear. What was\nthat voice ? The voice of the Higher Assembly, which had\nassembled above. (For out of Paradise came the souls of the\n\njust thither^ that they might hearken^ together with the Schec-\nhinah of the Presence Divine.)\n\n15. Rabbi Schimeon rejoiced, and said : ** O Tetra-\ngrammaton ! I have heard Thy speech, and was afraid !\n(Hab. iii. i). He hath said : * It is therefore rightly\ndone, seeing that fear hath followed ; but for us the\nmatter rather dependeth upon love/ Like as it is written,\n\n* I.e., one of the names of Macroprosopus, the first emanation, the\ncrown, Kether. (See Introduction.)\n\nt In the above verse it is well to note that by Notariqon, the second\ndivision of the Literal Qabalah, the initial letters of the first quotation\ngive the word AIMK, Aimakh, '* Thy terror,\" the addition of the numera-\ntion of which by Gematra, the first division of the Literal Qabalah, is 71;\nand that in a similar manner from the second quotation, the word MKBI,\nMaccabeet is obtained, whose numeration is 72. Now, 72 is the number\nof the Schemhamphorasch, or '* divided name,\" to which Maccabee is\nalways referred. And if to the 71 of the first quotation we add A, ex-\npressing thus the hidden unity, we obtain 72 again. Furthermore,\nit is well to note that each quotation consists of four words, thus answer-\ning to the letters of the Tetragrammaton. — Trans.\n\n112 KABBALAH.\n\nDeut. vi. 5 : ' And thou shalt delight in Tetragrammaton\nthy God.* Also it is written, Mai. i. 2 ; * I have loved\nyou.' \"\n\n16. Rabbi Schimeon said further : ** * He who walketh,\ngoing up and down (from one house unto another) revealeth\nthe secret ; but the faithful in spirit concealeth the word '\n(Prov. xi. 13).\n\n17. \" * He who walketh going up and down.' This\nsaying meriteth question, because it is said, 'going up\nand down.* Wherefore then * walketh ? * The man is\nalready said to be going up and down : what is this word\n' walketh ? '\n\n18. \"For truly it is true concerning that man who is\nnot stable in his spirit nor truthful, that the word which he\nhath heard is moved hither and thither, like a straw in the\nwater, until it cometh forth from him.\n\n19. \" For what reason ? Because his spirit is not a firm\nspirit.\n\n20. \" But concerning him who is firm in spirit it\nis written : * But the faithful in spirit concealeth the\nword.* (But this phrase) * faithful in spirit * denoteth firm-\nness of spirit ; like as it is said, Isa. xxii. 23 : ' And I will\nfasten him as a nail in a sure place.* Matter dependeth\nupon Spirit.\n\n21. \"And it is written, Eccles. v. 6: 'Suffer not thy\nmouth to cause thy flesh to sin.'\n\n22. \"For neither doth the world remain firm, except\nthrough secresy. And if in worldly affairs there be so great\nneed of secresy, how much more in the things of the most\nsecret of secrets, and in the meditation of the Ancient of\nDays,* which matters are not even revealed unto the highest\nof the angels.\"\n\n23. Rabbi Schimeon said, moreover : \" I will not say it\nunto the heavens, that they may hear ; I will not declare it\nunto the earth, that it may hear ; for certainly we are (the\nsymbols of) the pillars of the Universe.\"\n\n* Macroprosopus, the first Sephira.\n\nTHE GREA TER HOL Y ASSEMBL V. 115\n\n24. It is said in the Arcanum of Arcana, that when Rabbi\nSchimeon opened his mouth, the whole place was shaken,\nand his companions also were shaken.\n\nCHAPTER II.\n\nOF THE CONDITION OF THE WORLD OF VACANCY.\n\n25. He manifested the Arcanum, and commencing, said.\nGen. xxxvi. 29 : ** And those are the kings which reigned\nin the land of Edom before that a king could rule over the\nchildren of Israel.\"\n\n26. Blessed are ye, O just men I because unto you is\nmanifested the Arcanum of the Arcana of the law, which\nhath not been manifested unto the holy superior ones.\n\n27. Who can follow out this matter ? and who is worthy\nto do so ? For it is the testimony of the truth of truths.\nTherefore let all our prayers be undertaken with devotion,\nlest it be imputed (/o me) as a sin, that I am making this\nmatter manifest.\n\n28. And perchance my companions may speak unto me,\nbecause some objection may arise against these words.\nFor truly this work is not such a one as may be easily\nwritten down, so that by it may appear how many kings\nthere were before the children of Israel came, and before\nthere was a king over the children of Israel : how therefore\ndoth this matter agree ? And for this reason my companions\nhave moved the question.\n\n29. Therefore the Arcanum of Arcana is what men can\nneither know nor comprehend, nor can they apply their\nrules of science to it.\n\n30. It is said that before the Ancient of the Ancient\nOnes, the Concealed One of the Concealed Ones, instituted\nthe formations of the King (under certain memhers and paths\n\nI\n\n-^ =ifri*%« wr*- ^^< 1 1 mHipi iL I . P. .1 ^^^•^mmmmammmm\n\n114 KABBALAH\n\nof Mkroprosopus) and the diadems of the diadems (that isy\nthe varied coverings wherehy the superfiuity of the Lights is cir-\ncumscribed) ; beginning and end existed not (that is^ there was\nneither communication nor reception),\n\n31. Therefore He carved out {fhat is^ hollowed out a space\nby which he might flow in) and instituted proportions in Him-\nself {in as many ways as the Lights of His Understanding\ncould be received f whence arose the paths of the worlds) ^ and\nspread out before Him a certain veil {t?iat is, produced a\ncertain nature^ by which His infinite light could be modified,\nwhich was the first Adam) \\ and therein carved out and\ndistributed the kings and their forms by a certain pro-\nportion {that is, all creatures under a condition of proper\nactivity ; by which He Himself might be hnown and loved) ;\nbut they did not subsist. {Here is intimated the fall of the\ncreatures, partly into a condition of quiet, such as matter ;\npartly into a state of inordinate motion, such as that of the evil\nspirits).\n\n32. That is the same thing which is said, Gen. xxxvi.\n29 : '* And these are the kings which reigned in the land of\n£dom, before that there reigned a king over the children of\nIsrael.\" The first king in respect of the children of Israel\n{by the children of Israel are understood the paths of tfu restored\nworld) is the first.\n\n33. And all those things which were carved out, but\nsubsisted not, are called by their names {that is, were divided\ninto certain classes), neither yet did they subsist, until He\nforsook tbem {so that they could receive the lights from the recep-\ntacles above themselves), and hid Himself before them (in\ndiminished light). ,\n\n, CHAPTER III.\n\nI\n* I •\n\nCONCERNING THE ANCIENT ONE, OR MACROPROSOPUS, AND\nCONCERNING HIS PARTS, AND ESPECIALLY CONCERNING\nHIS SKULL.\n\n34. And after a certain time was that veil entirely dis-\nunited in formless separation, and recomposed according to\nits conformation.\n\n35. And this is the tradition : The Absolute desired\nwithin Himself to create the essence of light {the law —\nthat iSy the letters of the alphabet, from whose transpositions\nthe law was formed), hidden for two thousand years, and\nproduced Her. And She answered thus unto Him : '* He\nwho wisheth to dispose and to constitute other things, let\nHim first be disposed according imto a proper conforma-\ntion.\"\n\n36. This is the tradition described in the '' Concealed\nBook of the King,\" * that the Ancient of the Ancient Ones,\nthe Concealed of the Concealed Ones, hath been constituted\nand prepared as in various members {for future knowledge).\n\n37. Like as if it were said, '* He is found (that is. He\nmay in some way to a certain extent be known), and He\nis not found ; \" for He cannot be clearly comprehended ;\nbut He hath as it were been formed ; neither yet is He to\nbe known of any, since He is the Ancient of the Ancient\nOnes.\n\n38. But in his conformation is He known^ as also He\nis the Eternal of the Eternal Ones, the Ancient of the\nAncient Ones, the Concealed of the Concealed Ones ; and in\nHis symbols is He knowable and unknowable.\n\n39. White are His garments, and His appearance is the\nlikeness of a Face vast and terrible.\n\n* The '* Siphra Dtzenioutha,*' cap. i. § z6.\n\n/\n\nwpnm\n\nii6 KABBALAH.\n\n40. Upon the throne of flaming light is He seated, sa\nthat He may direct its (flashes),\n\n41. Into forty thousand superior worlds the brightness\nof the skull of His head is extended, and from the light of\nthis brightness the just shall receive four hundred worlds in\nthe world to come.\n\n42. This is that which is written. Gen. xxiii. 16 :\n\" Four hundred skekels of silver, current money with the\nmerchant.\"\n\n43. Within His skull exist daily thirteen thousand\nmyriads of worlds, which draw their existence from Him,\nand by Him are upheld.\n\nCHAPTER IV.\n\nCONCERNING THE DEW, OR MOISTURE OF THE BRAIN, OF\nTHE ANCIENT ONE, OR MACROPROSOPUS.\n\n44. And from that skull distilleth a dew upon Him\nwhich is external, and filleth His head daily.\n\n45. And from that dew which floweth down from His\nhead, that {namely) which is external, the dead are raised up\nin the world to come.\n\n46. Concerning which it is written, Cant. v. 2 : \" My\nhead is filled with dew.\" It is not written : \" It is full with\ndew ; \" but NMLA, Nimla, « it is filled.\"\n\n47. And it is written, Isa. xxvi. 19 :. \" The dew of the\nlights is Thy dew.\" Of the lights— that is, from the bright-\nness of the Ancient One.\n\n48. And by that dew are nourished the holy supernal\nones.\n\n49. And this is that manna which is prepared.for the just\nin the world to come.\n\n50. And that dew distilleth upon the ground of the holy^\n\nTHE GREA TER HOL Y ASSEMBL Y. 117\n\napple trees. This is that which is written, Exod. xvi. 14 :\n*' And when the dew was gone up, behold upon the face of\nthe desert a small round thing.*'\n\n51. And the appearance of this dew is white, like\nunto the colour of the crystal stone, whose appearance\nhath all colours in itself. This is that which is written,\nNum. xi. 7 : '' And its varieties as the varieties of\ncrystal.\"\n\nCHAPTER V.\n\nFURTHER CONCERNING THE SKULL OF MACROPROSOPUS.\n\n52. The whiteness of this skull shineth in thirteen\ncarved out sides : in four sides from one portion ; in\nfour sides from the part of His countenance ; and in four\nsides from another part of the periphery; and in one\nabove the skull, as if this last might be called the supernal\nside.*\n\n53. And thence is the Vastness of His Countenance ex-\ntended into three hundred and seventy myriads of worlds ;\nand hence ARK APIM,+ Arikh Aphim^ Vastness of Coun-\ntenance is His name.\n\n54. And He Himself, the Most Ancient of the Most\nAncient Ones, is called ARIK DANPIN, Arikh Da- Anfin^\nthe Vast Countenance, or Macroprosopus ; and He Who is\nmore external is called ZOIR ANPIN, Zautr Anpin^ or\n\n* The hidden sense of this somewhat obscure passage is, that the bright-\nness arises from the skull, which it conceals^ which latter is therefore the\nemblem of the Concealed One. The thirteen parts are three tetragram-\nmatic forms, which give twelve letters, and symbolize thus the Trinity of\nthe Tetragram ; and the one supernal part is the unity. The meaning\ntherefore is, the Trinity in Unity, proceeding from the Concealed Unity,\nwhich also proceedeth from the Negatively Existent. Thirteen, moreover,\nocciildy points out unity, for AChD. Achad, Unity, adds up for thirteen.\n\nt Or, AVRKA DANPIN, Aurihha Da-Anpin, the Vast Countenance.\n\nfv^T--- ■-■■r'^'.t .\"* rr^ ;. • T-< ^^pi^ni^^** 1 1 1 1 '— ^m—M Mwm\n\n1 18 KABBALAH,\n\nHim Who hath the Lesser Countenance {Mtcrapros(^i)\\m\nopposition to the Ancient Eternal Holy One, the Holy of\nthe Holy Ones.\n\n55. And when Microprosopus looketh bkck upon Him,\nall the inferiors are restored in order, and His Countenance\nis extended, and is made more vast at that time, but not itir\nall time {then only is it), VBlst like unto the {countenance) of the\nMore Ancient one.\n\n56. And from that skull issueth a certain white shining\nemanation, towards the skull of Microprosopus, for the\npurpose of fashioning His head ; and thence towards the\nother inferior skulls, which are innumerable.\n\n57. And all the skulls reflect this shining whiteness\ntowards the Ancient of Days,* when they are numbered out\nof their mingled confusion. And by reason of this there\nexisteth herein an opening towards the skull below, when\nthey proceed to numeration.\n\nCHAPTER VI.\n\nOONCBRNING THE MEMBRANE OF THE BRAIN OF\n\nMACROPROSOPUS.\n\n58. In the hollow of the skull is the aerial membrane of\nthe supreme hidden Wisdom, which is nowhere disclosed ;\nand it is not found, and it is not opened.\n\n59. And that membrane enshroudeth the brain of the\nhidden Wisdom, and therefore is that Wisdom covered,\nbecause it is not opened through that membrane.\n\n60. And that brain, which is itself the hidden Wisdom,\nis silent and remaineth tranquil in its place, like good\nwine upon its lees.\n\n61. And this is that which they say: — Hidden is the\n\n* Macroprosqpus.\n\nTHE GREATER HOLY. ASSEMBLE. 119\n\nscience of . the Ajlcient ^One,. and His brain is calm and\nconcealed*\n\n62« Aq4 that n^mbrane hath ap oudet towards Micro-\nprosopus, and on that account is His brain ektended, actid\ngoeth forth by thirty'and two paths;*\n\n63. This is that::same thing, which is written : ''And a\nriver went forth but of Eden\" (Gen iil 7); But' foi^r'^hat\nreason ? Because the membrane is {tkeri^ opened; hither\ndoth it {fonipletely) enshroud the brain.\n\n64. Nevertheless the membrane is opened from briow.\nAnd this is that which we have said : Among the signtitures\nof the letters, (w) ThV, Tau^ Th; nevertheless He im-\npresseth it as the sign of the Ancient of Days, from Whom\ndependeth the perfection of knowledge, because He is\nperfect on every side, and hidden, and tranquil, and silent,\nlike as good wine upon its lees.\n\nCHAPTER Vn.\n\nCONCERNING THE HAIR OF MACROPROSOPUS.\n\n65. This is the tradition. From the skull of His\nhead hang down a thousand thousand myriads'; seven\nthousand and five hundred ourling hairs, white and pure,\nlike as wool when it is pure ; which have not been mingled\nconfiisedly together le^s inordinate disorder should be shown\nifi His Cbiifdrmation ; but all are in order, so that no one\nlock may gb beyond another lock, nor one hajr before\nanother.\n\n6I5. And in single curls are four hundred and ten locks\n\n•Which are the thirty-two paths of the Sepher Yttzirah^ or Book of\nFormation ; symbolised by the ten numbers ; and twenty-two letters of\nthe Uebotwalplital^t. .\n\nI20 KABBALAH.\n\nof hair, according unto the number of the word, QDVSh,\nQadoschf Holy.*\n\n67. But these hairs, all and singular, radiate into four\nhundred and ten worlds.\n\n68. But these worlds alone are hidden and concealed,\nand no man knoweth them, save himself.\n\n69. And he radiateth in seven hundred and twenty direc-\ntions {others say four hundred and twenty).\n\n70. And in all the hairs is a fountain, which issueth\nfrom the hidden brain behind the wall of the skull.\n\n71. And it shineth and goeth forth through that hair\nunto the hair of Microprosopus, and from it is His brain\nformed ; and thence that brain goeth forth into thirty and\ntwo paths.\n\n72. And each curl radiateth and hangeth down arranged\nin beautiful form, and adorned with ornament, and they\nenshroud the skull.\n\n73. But the curls of the hair are disposed on each side\nof the skull.\n\n74. Also we have said : Each hair is said to be the\nbreaking of the hidden fountains, issuing from the concealed\nbrain.\n\n75. Also this is the tradition : From the hair of a man\nit is known what he is, whether rigorous or merciful, when\nhe passeth over forty years ; thus also when he is perfect in\nhair, in beard, and in the eyebrows of his eyes.\n\n76. The curls of His hair hang down in order, and pure\nlike unto {pure) wool, even unto his shoulders. Say we\nunto His shoulders ? Nevertheless, even unto the rise of\nHis shoulders, so that His neck may not be seen, because\nof that which is written, Jer. ii. 27 : \" Because they have\nturned away £rom Me the neck and not the face.**\n\n77. And the hair is less close to the ears, lest it should\ncover them ; because it is written, Ps. cxxx. 2 : \"As Thine\nears are open.\"\n\n•For by Gematria Q + D+V + Sh = ioo + 4 + 6 + 30o=s 410.\n\nTHE GREA TER HOL Y ASSEMBL Y. 121\n\n78. From hence His hair stretcheth out behind His ears.\nThe whole is in equilibrium ; one hair doth not go beyond\nanother hair, {they are) in perfect disposition, and beautiful\narrangement, and orderly condition.\n\n79. It is the delight and joy of the just, who are in\nMicroprosopus, to desire to behold and to conform unto that\nconformation which is in the Ancient One, the Most Con-\ncealed of all.\n\n80. Thirteen curls of hair exist on the one side and on\nthe other of the skull ; {they are) about His face, and through\nthem commenceth the division of the hair.\n\n81. There is no left in that Ancient Concealed One, but\nall is right.*\n\n82. He appeareth, and He appeareth not ; He is con-\ncealed, and He is not concealed ; and that is in His\nconformation much more so than in Himself.\n\n83. And concerning this the children of Israel wished to\ninquire in their heart, like as it is written, Exod. xvii. 7 :\n'' is the Tetragrammaton in the midst of us, or the Nega-\ntively Existent One ? \" ( Where they distinguished) between\nMicroprosopus, who is called Tetragrammaton, and between\nMacroprosopus, who is called A IN, Ain^ the Negatively\nExistent ?\n\n84. But why, then, were they punished ? Because they\ndid it not in love, but in temptation ; like as it is written\n{ibid) : *' Because they tempted the Tetragrammaton, say-\ning. Is it the Tetragrammaton in the midst of us, or is it the\nNegatively Existent One ? \"\n\n85. In the parting of the hair proceedeth a certain path,\nwhich shineth into two hundred and seventy worlds, and\nfrom that {again) shineth a path wherein the just of the\nworld to come shall shine.\n\n86. That is what is written, Prov. iv. 18: '*And the\n\n* Meaning there is no evil in Him, but all is good. So that, in the\n^symbolic language of the Zohar, Macroprosopus is represented by a\nprofile countenance, wherein one side is not seen, rather than by a full\niace, as in Microprosopus.\n\ni^ ---^- ^ «^^'^^'\"- '■■■--' -jf^f ^ . mm^^^m^Bm\n\ni2« KABBALAH.\n\npath of the just shall shine as the light, going forth, and\nshining more and more unto the perfect day.\"\n\n87. And out of that is the path divided into six\nhundred and thirteen paths, which are distributed in\nMicroprosopus.\n\n88. As it is written concerning Him, Ps. xxv. 6:\n** All the paths of the Tetragrammaton are mercy and\ntruth,\" &c.\n\nCHAPTER Vni.\n\nCONCERNING THE FOREHEAD OF MACROPROSOPUS.\n\n87. The forehead of His skull is the acceptation of\nacceptations, whereunto is opposed the acceptation of\nMicroprosopus, like as it is written, Exod. xxviii. 38 r\n*' And it shall be upon His forehead alway for accepta-\ntion,\" &c.\n\n90. And that forehead is called RTzVN, Ratzon^ Will-\npower, because it is the ruler of the whole head and of\nthe skull, which is covered by four hundred and twenty\nworlds.\n\n91. And when it is uncovered, the prayers of the\nIsraelites ascend.\n\n92. \" When is it uncovered ? \" Rabbi Schimeon was\nsilent. He asked again a second time, ** When ? \" Rabbi\nSchimeon said unto Rabbi Eleazar, his son, \" When is it\nuncovered.\"\n\n93. He answered unto him : \" In the time of the ofiFering\nof the evening prayer on the Sabbath.\"\n\n94. He said unto him: \"For what reason?\" He\nanswered unto him : \" Because at that time the lower judg-\nment threateneth through Microprosopus ; but that forehead\nis uncovered which is called ' Acceptation,' and then wrath\nis assuaged, and the prayer ascendeth.\n\n95. \" This is that which is written, Ps. Ixix. 14 : * And\nI have prayed unto Thee, O Tetragrammaton ! in an\nacceptable time.'\n\n96. ''And the time of acceptance by the Ancient of\nDays* is here to be understood, and of the unveiling of the\nforehead ; and because it is thus disposed at i:he offering of\nthe evening prayer on the Sabbath.\"\n\n97. Rabbi Schimieon spake unto Rabbi Eleazar, his son,\nand said : Blessed be thou, O my son ! by the Ancient of\nt)ays ; for thioii hast found in that time in which thou hast\nneed the acceptation of His forehead.\n\n98. Come and behold ! in these inferiors, when the fore^\nhead is uncovered, there is found fixed shamelessness.\n\n99. This is the same which is written, Jer. iii. 3 : \" Yet\nthou hadst the forehead of a shameless woman, thou\nrefusedst to be ashamed.\"\n\n100. But when this forehead f is uncovered, inclination\nand acceptation are found in perfect form, and all wrath is\nquieted and subdued before Him.\n\nloi. From that forehead shine forth four hundred\nhabitations of judgments, when it is uncovered during\nthat period of acceptation, and all things are at peace\nbefore it.\n\n102. This is the same which is written, Dan. vii. 10:\n\"The judgment was set\" — that is, subsideth in its place,\nand the judgment is not exercised.\n\n103. And this is the tradition : There is no hair\nfound on that ' part, because it is opened and not\ncovered.\n\n104. It is covered, I say, and the executors of judg-\nment behold this, and are pacified, and (Judgment) is not\nexercised.\n\n105. This is the tradition : This forehead hath been\nextended into two hundred and seventy thousand lights of\nthe luminaries of the superior Eden.\n\n*Macropro8opus. fThat of Macroprosopus.\n\n;«c-^,T.=^.T-' . ■ ■. '-■^-jiii I III—— WPHWI\n\n124 KABBALAH.\n\n106. This is the tradition : There existeth an Eden\nwhich shineth in Eden. The superior Eden, which is not\nuncovered, and is hidden in concealment, and is not dis-\ntributed into the paths, like as it hath been said.\n\n107. The inferior Eden is distributed into its paths;\n{namely) into thirty-two directions of its paths.\n\n108. And although this Eden is distributed into its\npath, yet is it not known unto any, save unto Micro-\nprosopus.\n\n109. But no man hath known the superior Eden, nor its\npaths, except Macroprosopus Himself.\n\nno. Like as it is written, Job xxviii. 23 : \" God under-\nstandeth the way thereof, and He knoweth the place\nthereof.\"\n\nIII. \"The Elohim understand the way thereof:\"\nthis is the inferior Eden, known unto Microprosopus.\n\"And He hath known the place thereof:\" this is the\nsuperior Eden, which the Ancient of Days hath known, the\nmost abstruse of all.\n\nCHAPTER IX.\n\nCONCERNING THE EYES OF MACROPROSOPUS.\n\n112. The eyes of the White Head* are diverse from all\nother eyes. Above the eye is no eyelid, neither is there an\neyebrow over it.\n\n113. Wherefore? Because it is written, Ps. cxxi. 4:\n\" Behold, He that keepeth Israel shall neither slumber nor\nsleep ; \" that is, the superior Israel.\n\n114. Also it is written, Jer. xxxii. v. 19 : \" Whose eyes\nare open.\"\n\n*This, like Macroprosopas, is a title of Kether, the first Sephira.\n(See introduction.)\n\nTHE GREA TER HOL V ASSEMBL V. 125\n\n115. And this is the tradition. Seeing that all is\noperated through mercies, He hath not covering unto His\neye, nor eyebrow above His eye ; how little, then, doth the\nWhite Head require such.\n\n116. Rabbi Schimeon spake unto Rabbi Abba, and\nsaid : ** To what is this like ? '* He answered unto\nhim : \"To the whales and fishes of the sea, which have\nno coverings for their eyes, nor eyebrows above their\neyes ; who sleep not, and require not a protection for the\neye.\n\n117. \" How much less doth the Ancient of the Ancient\nOnes require a protection, seeing that He far above His\ncreatures watcheth over all things, and all things are\nnourished by Him, and He Himself sleepeth not.\n\niiS. \"This is that which is written, Ps. cxxi. 4:\n• Behold ! He that keepeth Israel shall neither slumber nor\nsleep.' That is, the superior Israel.\n\n119. \"It is written, Ps. xxxiii. 18: 'Behold the eye of\nthe Lord is upon them that fear Him ; ' and it is written,.\nZech. iv. 10 : * They are the eyes of the Lord, running to\nand fro throughout the whole earth.\n\n120. \"There is no contrariety {between these sayings);.\none is concerning Microprosopus, and the other concerning\nMacroprosopus.\n\n121. \"And further, although there be two eyes, yet they\nare converted into one eye.\n\n122. \" This is pure in its whiteness, and so white that it\nincludeth all whiteness.\n\n123. \"The first whiteness shineth, and ascendeth and\ndescendeth for the purpose of combining with that which is\nconnected {with it) in connection.\n\n124. \"This is the tradition : That whiteness darteth forth\nits rays, and igniteth three lights, which are called HVD,\nHod, Glory, VHDR, Vehedar, and Majesty, VChDVH,\nVachedoah, and Joy ; and they radiate in gladness and in.\nperfection.\n\n135. \" The second whiteness shineth and ascendeth and\n\n-•>-' ^\"'- ■■■■ •\" ■ — . ■ •' ^ 1 - - -0---7 _~'^.— - . .. .- TjftfgwF^c\n\n126 KABBALAH. . .\n\n... \\. • ... »\n\ndescendeth, and darteth forth its rays, ai^d i^pitetb three\nother lights, which are called NTzCh[^ t^efzacjk^ Vi<5tory,\nChSD, Chesed, and Benignity, ThPARTh, Tiphertth,\nand Beauty ; and they radiate in perfection and in gjad-\nness.\n\n126. \" The third whiteness radiateth ^d shineth, and\ndescendeth and ascendeth, and goeth forth from the part\nenclosing the brain, and darteth forth its rays toward the\nseventh middle light.\n\n127. **And it formeth a path to the inferior brain, and\nformeth a path to the inferior, and all the inferior lights are\nthereby ignited.\"\n\n128. Rabbi Schimeon said: Thou hs^t well spoken, and\nthe Ancient of Days will open this eye upon thee in the time\njoi thy necessity.\n\n. 129. Another tradition rimneth thus : Whiteness in\nwhiteness, and whiteness which includeth all other\n-whiteness.\n\n130. The first whiteness shineth and ascendeth and\ndescendeth in three lights on the left-hand side, and they\nradiate and are bathed in that whiteness, like as when a man\nbatheth his body in good unguents and odours, in better\nthan he at first possessed.\n\n131. The second whiteness descendeth and ascendeth\nand shineth in three lights on the right-hand side, and they\nradiate and are bathed in that whiteness, like as when a man\nbatheth in good ungeants and odours, in better than he at\nfirst possessed.\n\n132. The third whiteness shineth and ascendeth and\ndescendeth, and goeth forth the light of the inner whiteness\nof the brain, and darteth forth its rays when necessary unto\nthe black hair, and unto the head, and unto the brain of the\nhead.\n\n133. And it irradiateth the three crowns which\n\nremain, when it is needful, so that it may be uncovered,\n\n*Netzach, Chesed, and Tiphereth, are respectively the seventh,\niourth» and sixth Sephiroth.\n\nTHE GREA TER HOL Y ASSEMBL V. 127\n\nif that be pleasing unto the Most Ancient One hidden\nfrom all.\n\n134. And this is the tradition : This eye is never closed ;\nand there are two, and they are converted into one.\n\n135. All is right; there is no left there. He sleepeth\nnot and slumbereth not, and He requireth not protection.\nHe is not such an one as hath need to defend Himself,\nfor He defendeth all things, and He Himself waited upon\nall things, and in the sight of His eye are all things\nestablished.\n\n136. This is the tradition : Were that eye closed eVep for,\none moment, no thing could subsist.\n\n137. Therefore it is called the open eye, the holy eye,\nthe excellent eye, the eye. of Providence, the eye which,\nsleepeth not neither slumbereth, , the eye which is the.\nguardian of all thing^, the eye which is the subsistence of\nall things. . ,\n\n138. And concerning it is it written, Prov. xxii, 9, \" The\nbountiful eye ; \" thou shalt not read \" the blessed eye,** but\n\" it blesseth,** for it is called \"the bountiful eye,** and by it\nare all things blessed.\n\n139. And this is the tradition: There is no light in\nthe inferior eye, so that it can be bathed in redness and\nblackness ; except when it is beheld by that white bril-\nliance of the superior eye which is called ** the bountiful\neye.\"\n\n140. And to no man is it known when this superior holy\neye may shine and may bathe the inferior ; and when the\njust and the supernal blessed ones are about to be beheld in\nthat Wisdom.\n\n141. This is that which is written, Isa. Hi, 8 : ** For they\nshall see eye to eye ; ** When ? \" When the Lord shall\nbring again Zion.'* Also, it is written. Num. xiv. 14 :\n'' That Thou Tetragrammaton, art seen eye to eye.\"\n\n142. And unless the bountiful superior eye were to look\ndown upon and bathe the inferior eye, the universe could\nnot exist even a single moment*\n\n128 KABBALAH.\n\n143. This is the tradition in the \" Book of Concealed\nMystery ; \" Providence ariseth from the inferior eye when\nthe highest splendour shineth down upon it, and that highest\nsplendour goeth forth into the inferior ; for from it are all\nthings illuminated.\n\n144. This is that which is written, Num. xiv. 14 : \" That\nThou, O Tetragrammaton ! art seen eye to eye.\" Also it is\nwritten, Ps. xxxiii. 18: \"Behold the eye of the Lord is-\nupon them that fear Him.'* And it is written, Zech. iv. 10 :\n*' The eyes of the Lord running to and fro throughout the\nwhole earth.*'\n\n145. \" The eye of the Lord is upon them that fear Him,\"\nif they be upright. This is the superior eye. On the con-\ntrary, when it is said, '' The eyes of the Lord run to and\nfro,\" this is the eye which is below.\n\n146. This is the tradition : On what account was Joseph\nworthy, so that the evil eye had no dominion over him ?\nBecause that he was worthy of being beheld by the superior\nbenign eye.\n\n147. This is what is written, Gen. xlix. 22 : \" Joseph is-\nthe son of a fruitful bough ; the son of a fruitful bough\nabove Ayin.\" Why \"the son of a fruitful bough above\nAyin ? '** As though to imply, ** because of that eye which\nbeheld him.*'\n\n148. Also it is written, Prov. xxii. 9 : \" The bountiful\neye shall be blessed.\" Why ? Because it giveth its bread\nunto the poor.\n\n149. Why is it said in the singular number ? Come and\nsee. In the eyes which are inferior are a right eye and a\nleft eye, and they are of two diverse colours.\n\n150. But in this instance there is no left eye, and they\nboth ascend in one path, and all are right. And on that\naccount is one eye mentioned, and not two.\n\n151. And this is the tradition : This eye, which is the eye\nof observation, is ever open, ever smiling, ever glad.\n\n152. Such aie not the inferiors, who in themselves have\n\n* The word Ayin means eye. — ^Trans.\n\nTHE GREA TER HOL Y ASSEMBL K 129\n\nredness, and blackness, and whiteness — three colours ; and\nare not always open, for there are eyelids as a protection\nover these eyes.\n\n153. And concerning this matter it is written, Ps. xliv.\n23 : \" Awake, O Lord : why sleepest Thou ? \" And, 2 Kings\nxix. 16 : ** Open Thine eyes, O Lord/'\n\n154. When they are opened, for some are they opened\nfor good, and on some are they opened for evil.\n\n155. Woe unto him upon whom it is opened, so that the\neye is mingled with redness, and unto whom the redness\nappeareth, spreading across that eye. Who can escape\nfrom it?\n\n156. But the Ancient of Days is blessed, presiding\nover that eye the white brilliance of whiteness, seeing\nthat also it is of such whiteness that it endureth all\nwhiteness.\n\n157. Blessed also is his portion whom that brilliance of\nall whiteness irradiateth.\n\n158. And concerning this certainly it is written, Prov.\nxxii. 9 : \" The good eye is to be blessed.\" And it is written,\nIsa. ii. 5 : \"Be ye present, O house of Jacob, and let us\nwalk in the light of Tetragrammaton ! \"\n\n159. This is the tradition : Save in all these instances,\nthe name of the Ancient One is concealed from all, and is\nnot mentioned in the law, save in one place, where Micro-\nprosopus sware unto Abraham.\n\n160. Like as it is written, Gen. xxii. 16 : ** By Myself\nhave I sworn, saith Tetragrammaton.\" ( Understand) that\nthis is said concerning Microprosopus.\n\n161. Also it is written, Gen. xlviii. 20: \"In thee shall\nIsrael bless.\" That is, the superior Israel.\n\n162. Also it is written,'Isa. xlix. 3 : \" Israel, in whom I\nwill be glorified.\" In these passages the Ancient of Days\nis called Israel.\n\n163. But we have also stated that the Ancient of Days\nis called by His name, yet both this {statement) and the\nother are correct.\n\nK\n\nI30 KABBALAH,\n\n164. This is the tradition : It is written, Dan. vii. 9 : *' I\nbeheld until the thrones were cast down, and the Ancient of\nDays did sit.\"\n\n165. \"The thrones were cast down.\" What is this?\nHe spake unto Rabbi Yehuda, and said : \" Stand in thy\nplace and explain these thrones.\"\n\n166. Rabbi Yehuda answered : \" It is written {ilnd)\n* His throne is of fiery flame ; ' and upon that throne sat the\nAncient of Days.\"\n\n167. \" For what reason ? Because thus is the tra-\ndition : If the Ancient of Days were not seated upon that\nthrone, the universe could no longer exist before that\nthrone.\n\n168. \" When the Ancient of Days sitteth upon that\nthrone, it is subject unto Him. For He who sitteth upon\nit ruleth over it.\n\n169. '' But at that time when He departeth from that\nthrone, and sitteth upon another throne, the first throne is\noverturned, lest any should rule over it save the Ancient One,\nwho alone can sit upon it.\"\n\n170. Rabbi Schimeon spake unto Rabbi Yehuda, and\nsaid : '' May thy way be ordained for thee, and may it be\npointed out (unto thee) by the Ancient of Days ! \"\n\nCHAPTER X.\n\nCONCERNING THE NOSE OF MACROPROSOPUS.\n\n171. And come, behold, lo ! it is written, Isaiah xli. 4 :\n<' I, Tetragrammaton, (am) first and with the last. I am he\nHIMSELF \" (Hoa),\n\n172. All things are HVA, Hoa^ He Himself, and He\nHimself is hidden on every side. So also is His nose.\n\n173. From the nose is the face known.\n\nTHE GREA TER HOL Y ASSEMBL Y. 131\n\n174. And come — see! What is the (difference) between\nthe Ancient One and Microprosopus ? Over these nostrils\nHe ruleth ; one of which is life, and the other is the life\nof life.\n\n175. This nose is as a mighty gallery, whence His spirit\nrusheth forth upon Microprosopus, and they call it the\nGiver.\n\n176. And it is thus : The Spirit descendeth ; and\nagain the Spirit from hence proceedeth through those\nnostrils.\n\n177. One is the Spirit; She goeth forth unto Micro-\nprosopus, so that he may be aroused in the Garden of Eden.\n\n178. And one is She the Spirit of Life, through Whom\nin process of time the sons of David hope to know\nWisdom.\n\n179. And from that gallery ariseth the Spirit, and pro-\nceedeth from the concealed brain, and at length resteth\nupon King Messiach.\n\n180. Like as it is written, Isaiah xi. 2 : *' And the\nSpirit of Tetragrammaton shall rest upon him, the Spirit\nof Wisdom and Understanding, the Spirit of Counsel\nand Might, the Spirit of Knowledge, and of the Fear of\nTetragrammaton.\"\n\n181. Apparently four spirits {are described) here. But\nwe have already said that the Spirit is one; why, then,\nare three {pikers added unto it?). Arise, Rabbi Yosi, in\nthy place.\n\n182. Rabbi Yosi arose and said: <' In the days of\nKing Messiach, one shall not say unto the other, 'Teach\nme this Wisdom.'\n\n183. \" Because it is thus written, Jer. xxxi. 34 : « A man\nshall no more teach his neighbour, &c., because all shall\nknow Me, from the least of them even unto the greatest\nof them.'\n\n184. ''And in that time shall the Ancient of Days\narouse His Spirit which proceedeth from His brain, the\nmost concealed of all.\n\n132 KABBALAH,\n\n185. \"And when that cometh forth all the inferior\nspirits are aroused with Her.\n\n186. \"And who are they? They are the holy crowns\nof Microprosopus.\n\n187. \"And there are six other spirits which are\ngiven. They are those of whom it is written : * The\nSpirit of Wisdom and Intelligence, the Spirit of Counsel\nand Might, the Spirit of Knowledge and of the Fear of\nthe Lord.'\n\n188. \" For thus is the tradition : It is written, i Kings\nii. 12: 'And Solomon sat upon the throne of David.*^\nAlso it is written, i Kings x. 19 : * The throne had six\nsteps.'\n\n189. \"And King Messiach will be seated on those\nseven (steps). These are those six, and the Spirit of the\nAncient of Days, Who is above them, is the seventh.\n\n190. \" Like as it is said, < There are three spirits which\ncomprehend three others.' \"\n\n191. Rabbi Schimeon said unto him; \"Thy spirit shall\nrest in the world to come.\"\n\n192. Come — behold! It is written, Ezek. xxxvii. 9:\n\"Thus saith the Lord, *Come from the four winds, Q\nSpirit ! ' But what have the four winds of the world to\ndo with this ?\n\n193. Nevertheless, the four winds are aroused ; those\nthree, namely, and the Spirit of the Concealed Ancient\nOne ; whence there are four.\n\n194. And thus is the matter ; because when that one\nis produced, three others are produced with it, who in\nthemselves comprehend three others.\n\n195. But it is the will of that Holy and Blessed One\nto produce the one Spirit, Who in Herself includeth all\nothers.\n\n196. Because it is written, Ezek. xxxvii. 9 : \" From,\nthe four spirits, come, O spirit ! *' It is not written\nthus : \" Ye four spirits, come ! '* but \" From the four\nspirits, come ! \"\n\nTHE GREA TER HOL Y ASSEMBL V. 133\n\n197. And in the days of King Messiach there shall be\nno need that one should teach another ; for that one Spirit\nWho in Herself includeth all spirits, knoweth all Wisdom\nand Understanding, Counsel and Might, {and is) the Spirit\nof r Science and of the Fear of the Lord ; because She is\nthe Spirit f:omprehendiQg all spirits.\n, . 198. Therefore is it .written, ** From the four spirits ; '*\nwhich are those four comprehended in the seven steps of\nwhich we have just spoken, § 189.\n\n199. And this is the tradition : All things are compre-\nhended in this Spirit of the Ancient of the Ancient Ones,*\nWho proceedeth from the concealed brain, into the gallery\nof the nostrils.\n\n200. And come — see ! Wherein is the difference be-\ntween the nose {0/ Macroprosopus)^ and the nose (of Micro-\nprosopus).\n\n201. The nose of the Ancient of Days is life in every\npart. Concerning the nose of Microprosopus it is written,\nPs. xviii. 8 : \" There went up smoke out of His nostrils,\nand fire out of His mouth devoured,\" &c.\n\n202. There goeth up a smoke through His nostrils,\nand out ot that smoke is a fire kindled.\n\n203. When that smoke goeth up, what afterwards fol-\nloweth ? Coals are kindled by it. What is the meaning\nof this ** by it ? \" By that smoke, out of that nose, out of\nthat fire.\n\n204. This is the tradition: When Rav Hammenuna\nthe elder wished to oflFer up his prayer, he said, ** 1 pray\nunto the Lord of the nostrils, unto the Lord of the nostrils\ndo I pray.\"\n\n205. And this is that which is written, Isa. xlviii. 9 :\n\" In my praise (that is. My nose) will I refrain My nostrils\nfor thee.\" In which place the sentence is concerning the\nAncient of Days.\n\n206. This is the tradition. The size of this nose is so\n\nf I.e., The Spirit.\n\nmn\n\n134 KABBALAH.\n\nvast that three hundred and seventy-five worlds are sup-\nported by it, which all adhere unto Microprosopus.\n\n207. This is the praise of the conformation of the\nnose.\n\n208. And this, and all forms of the Ancient of Days,\nare seen, and are not seen ; they are seen by the lords of\nlords — viz., by pious men — and they are not seen by any\nothers.\n\nCHAPTER XI.\n\nCONCERNING THE BEARD OF MACROPROSOPUS IN GENERAL.\n\n209. Rabbi Schimbon began, and said: Woe unto\nhim who extendeth his hand unto that most glorious\nsupernal beard of the Holy Ancient One, the concealed\nof all.\n\n210. This is the praise of that beard; the beard which\nis concealed and most precious in all its dispositions ; the\nbeard which neither the superiors nor the inferiors have\nknown ; * the beard which is the praise of all praise ; the\nbeard to which neither man, nor prophet, nor saint hath\napproached so as to behold it.\n\n211. The beard, whose hairs hang down even unto\nthe breast, white as snow ; the adornment of adorn-\nments, the concealment of concealments, the truth of all\ntruths.\n\n212. It is said in the ^^ Book of Concealed Mys-\ntery\": That beard, the truth of all {truths) ^ proceedeth\nfrom the place of the ears, and descendeth aroimd the\nmouth of the Holy One ; and descendeth and ascendeth,\ncovering {the cheeks which it calletH) the places of copious\nfragrance; (///>) white with ornament: ^and it descend-\n\n* Because it is the heard of Macropros opus, the Concealed Ancient One,\n\nTHE GREA TER HOL Y ASSEMBL Y. 135\n\neth in the equilibrium {of balanced power) ^ and furnisheth a\ncovering even unto the midst of the breast.\n\n213. That is the beard of adornment, true and perfect,\nfrom the which flow down thirteen fountains, scattering the\nmost precious balm of splendour.\n\n214. This is disposed in thirteen forms.\n\n215. In the first disposition are classed the hairs from\nabove, and it commenceth from that portion of the hair ot\nHis head which is above His ears ; and descendeth in one\ntress before the apertures of the ears in the most perfect\nequilibrium, even unto the corner of the mouth.\n\n216. In the second disposition are classed the hairs\nfrom the corner of the mouth, and they ascend even\nunto the other corner of the mouth in perfectly equated\norder.\n\n217. The third disposition is from midway between the\nnostrils ; beneath those two apertures there goeth forth a cer-\ntain path, and the hair is wanting in that path ; but on either\nside of and bordering that path it is fuller and in perfect\norder.\n\n218. The hairs which are classed under the fourth dispo-\nsition descend below the mouth from the one corner even\nunto the other comer, in perfect order.\n\n219. The fifth disposition. Beneath the mouth proceed-\neth another path, from the region of the superior path, and\nthose two paths are impressed on His mouth on this side and\non that.\n\n220. The hairs which are classed in the sixth disposition\nascend and come from beneath upwards unto the corner of\nthe mouth, and cover the places of copious fragrance, even\nunto the upper corner of the mouth, and the hair descendeth\nat the corner of the opening, and across below the\nmouth.\n\n221. In the seventh disposition the hair terminateth, and\nthere are seen two apples in the places of copious fragrance,\nbeautiful and joyful in aspect, because {in that aspect) is the\nuniverse maintained. And this is that which is said, Prov.\n\n^^9^. — -r -^ - ; ,*.«— V— -■ ■.■.*wo^^. — ' ' WT :-: 1 . t^^- ,^^* '^''Y^ fjBiV^K^'^ymnvnVIHB^^^^HBHm\n\n136 KABBALAB.\n\nxvi. 16: ^'In the light of the king's countenance is\nUfe.\"\n\n222. In the eighth disposition a certain tress of hair pro-\nceedeth round about the beard, and (the hairs) hang down\nequilibrated even unto the chest.\n\n223. In the ninth disposition the hairs of the beard are\nintei^oVj^n and mipgled with those hairs which hang in\nequihbrium ; which hang even thus, so that none is pre-\neminent over another.\n\n224. In the tenth disposition the hairs descend beneath\nthe beard, and cover the throat beneath the beard.\n\n225. The eleventh disposition is, that no hairs are pre-\neminent over other hairs, and they are restored into perfect\nproportion.\n\n226. The twelfth disposition is that the hairs do not hang\nover the mouth, and that the mouth is uncovered in every\npart, and that the hair surrounding it is beautiful.\n\n22.7. The thirteenth di$p9sition is that thCi. l^airs liang.\ndown on this side and pti tl^at beneath .the beard,; furnish-\ning a covering in beautitul adornment, even unto the\nchest.\n\n228. Nothing is seen of the< whole countenance and of\nthe places of fragrance, except those beautiful white apples\nwhich produce the life of the universe ; and they radiate\ngladness upon Microprosopus.\n\n229. Through those thirteen dispositions do they flow\ndown, and the thirteen fountains of precious oil issue\nforth, and they flow down through all those inferiors,\nand in that oil do they shine, and with that oil are they\nanointed.\n\n230. The beard of ornament of the Ancient of the Ancient\nOnes,, the most concealed of all things, is configurated in\nthirteen dispositions.\n\n231. From the two beautiful apples* of His countenance\nis the face of Macroprosopus illuminated ; and whatsoever\n\n* The cheeks.\n\nis white and rosy is found below ; • it shineth and radiateth\nfrom that light.\n\n232. Those thirteen dispositions are found in the beard.\nAnd in proportion to the purity of his beard, t according to its\ndispositions, is a man said to be true ; for also whosoever\n(in sleep) beholdeth his beard, that man is very desirous of\ntruth.\n\n233. We have taught in the \" Book of Concealed\nMystery,\" that certaxx^ {dispostiions) are found in the universe,\naccording to those thirteen {dispositions) which depend from\nthat venerable beard, and they are opened out into the\nthirteen gates of mercies.\n\n234. And he who extendeth his hand in swearing, also\ndoth the same if he swear by the thirteen J disposi-\ntions of the beard : these are in Arikh Anpin, or Macro-\nprosopus.\n\n235. In Zauir Anpin, or Microprosopus, how many\nare there? He said unta Rabbi Isaac: \"Arise in thy\nplace, and describe the beard of the Holy King according\nunto the arrangement of its . parts* How are these\narranged ?\n\n236. Rabbi Isaac arose ; he commenced and said, Micah\nvii. 18 : \" What god is like unto Thee,\" &c. ; \" Thou shalt\ngive truth unto Jacob,\" &c.\n\n237. \" We have learned by tradition that herein are\nthirteen sections seen, and they all proceed from the thirteen\nfountains of excellent oil, of the parts of the holy beard of the\nAncient ot the Ancient Ones.\n\n238. \" Tradition : A most secret thing is this disposition\nof the beard. Secret is it and hidden ; hidden, yet not\n\n* That is, the lower Sephiroth reflect and partake of the properties\nof the superior emanations.\n\nt By the beard is of course symbolically meant the atmosphere of\ngood or bad deeds with which a man surrounds himself during his life.\nConcerning dreaming of the beard, see the \"Book of Concealed\nMystery,\" c. iii. §§17. 18.\n\n{ Thirteen is by Gematria the number of AChD, Achady Unity.\nFor A+Ch+D = i+8+4 = i3.\n\n138 KABBALAH.\n\nhidden ; concealed, yet not concealed in its dispositions ;:\nknown, yet unknown.\n\n239. ''The first disposition. We have learned that\nthe single locks and the single hairs do not mutually\nadhere unto each other ; and that the hairs of the beard\ntake their rise from the disposition of the hair (of the\nhead).\n\n240. '' This matter is worthy of examination. If all the\nhairs of the head and the hairs of the venerable supernal\nbeard are balanced in one equilibrium, wherefore are some\nlong, and others not so long ?\n\n241. ''Wherefore are not the hairs of the beard con-\nstant in the same proportion of length ? These also are\nfirm ; while those which are on the head are not firm, but\nsoft.\n\n242. \" Therefore is it said that (in Macroprosopus) all the\nhairs descend equally firom the head and beard ; for the\nhair of the head is prolonged even unto the shoulders, so that\nit may reach unto the head of Microprosopus, from that flux\nof the one brain unto the other.\n\n243. \" And because they are not firm (also it is necessary\nthat they be soft.*\n\n244. \" We have learned by tradition. What is that\nwhich is written, Prov. i. 20 : ' Wisdom (flural in HehreWy\nChKMVTh, not ChKMH) will cry without ; and at the\nend of the verse it is written, ' She [singular) will utter\nHer voice in the streets.' In this text the beginning:\ndoth neither agree with the end, nor the end with the\nbeginning.\n\n245. \" Therefore is it said : Wisdom will cry without\nwhen She passeth from the concealed brain of Macroprosopus\nunto the brain of Microprosopus, through those longer\nhairs ; and thus as it were extrinsically those two brains are\nconnected and become in this way one brain.\n\n246. '* Since there is not subsistence in the inferior brainr\nexcept by the preservation of the supernal brain.\n\n* I.e» If they be not the one, they must be the other.\n\nTHE GREA TER HOL Y ASSEMBL Y 1 39\n\n247. \" And when this proflux is instituted from the one,\nnamely, into the other, this hath place which is written,\n\n* She will utter Her voice ; ' namely, in the singular\nnumber,\n\n248. \" And because She passeth over from brain unto\nbrain through those long hairs, these same (hairs) are not\nfound to be firm.\n\n249. \" Wherefore ? Because if they were firm, Wisdom\ncould not be conducted by them unto the brain.\n\n250. \" Because Wisdom cometh not from man, who is\nstern and wrathful, like as it is written, Eccles. ix. 17:\n\n* The words of wise men are heard in quiet.*\n\n251. ** And thence we learn that in him whose hair is\nfirm, wisdom dwelleth not*\n\n25«. \"But because these are long (the others are soft)\nin order that they may bring assistance to all.\n\n253. ** How, unto all ? So that it may have entrance\ninto the marrow of the spine of the back, which is connected\nwith the brain.\n\n254. \" And because the hair of the head doth not hang\nover the hairs of the beard, since the hair of the head\nhangeth down, and is drawn back behind the ears, and\ndoth not overhang the beard ; because it is not necessary to\nmingle these with those, but all are separated in their own\npaths.\n\n255. \" We have learned by tradition. All the hairs, as\nwell of the head as of the beard, are white as snow.\n\n256. ** And we have learned. Those which are in\nthe beard are all firm. Wherefore ? Because those are\nfirm accordingly, that they may firmly mark out their\nthirteen measurements from the Ancient of the Ancient\nOnes. +\n\n257. << And those measurements take their beginning\nfrom before the ears.\n\n* I.e.t Meaning symbolically, 'Mn him who is hardened.\"\n1 1 have before remarked that this refers to the unity of the Deity :\nAChD, Achad, One ; which by Gematria jrields 13.\n\n\"'^^'^^^^^'mmmm^m^mmm^tmmmii\n\n140 KABBALAH\n\n258. ''And those measurements have been included\nwithin certain limitations, in order that they should not be\nconfounded with each other. (Others read the passage\nthus : Because they are communicated unto the inferiors*\nFor this have we been taught. The hairs commence before\nthe ears, because they have been separated, and are not to\nbe mingled with the others,\" &c.)\n\n259. \"But if thou sayest that other (sacred passages)\nare not given, analogous to these (measurements), thou art\nin error. For thus is the tradition : \" The thirteen measure-\nments of the mercies of the Most Holy Ancient One (are\nsymbolized by these clauses of) Mic. vii. 18 : * What God\nis like unto Thee ? ' the first.\n\n260. \" * Pardoning iniquity ; ' the second.\n\n261. \" * And passeth by the transgression ; ' the third.\n\n262. \" * Of the remnant of His heritage ; ' the fourth.\n\n263. \" * He retaineth not His anger for ever ; ' the\nfifth.\n\n264. ** * Because He delighteth in mercy ; ' the sixth.\n\n265. \" * Again, He will have compassion on us ; ' the\nseventh.\n\n266. ** * He will subdue our iniquities ; ' the eighth.\n\n267. ** * And Thou wilt cast all their iniquities into the\ndepths of the sea ; * the ninth.\n\n268 ** * Thou wilt give truth unto Jacob ; ' the tenth.\n\n269. ** * Mercy unto Abraham ; * the eleventh.\n\n270. \" * Which Thou hast sworn unto our fathers ; ' the\ntwelfth.\n\n271. \" * From the days of old ; ' the thirteenth.\n\n272. ** * Unto these correspond in the law, Exod. xxxiv.\n6 : * God merciful and gracious,* &c. And those are the\nInferiors.\n\n273. \" And if thou sayest, * Why did not Moses pro-\nnounce those majestic words ? * It shall be answered unto\nthee : * Moses hath no duty to perform save in the place\n\n* Apparently meaning that, as the words of the text denote, it was the\nLord and not Moses that proclaimed the titles of Tetragrammaton aloud.\n\nTHE GREA TER HOL Y ASSEMBL Y. 141\n\nwhere judgment is found ; and in the place where judgment\nis found it is not necessary to speak thus.*\n\n274. **And Moses spake not, save in that time when\nthe Israelites had sinned and judgment was impending ;\nhence Moses spake only in that place wherein judgment is\nfound.\n\n275. \" But in another place the prophet hath instituted\nthe order of the praise of the Ancient of Days.f\n\n276. \" And those thirteen forms of the supreme holy\nbeard, concealed with many concealments, are most power-\nful to subdue and mitigate all the stem decrees of the\njudgments.\n\n277. \"What man is he who looketh back upon that\nmost secret, holy supernal beard, who is not confounded\nbefore it ?\n\n278. '' Because also all the hairs are hard and firm in\ntheir disposition.\n\n279. \" But if thou sayest, * What if they be so ?\nSurely the lower hairs are black : why are these not as\nthose ? '\n\n280. \" Nevertheless, thus is the tradition : It is\nwritten, Cant. v. 1 1 : * His locks are bushy and black as a\nraven.'\n\n281. \" Also it is written, Dan. vii. 18 : * The hair of His\nhead like pure wool.'\n\n282. *' There is no contradiction here, for the one is\nsaid of the supernal beard, but the other of the inferior\n\nbeard.J\n\n283. \" Also because when the law was given forth unto\nthe Israelites, it was written in black fire upon white\nfire.\n\n284. *' Also the foundation of the matter cometh from\n\n* /.^.. Mentioning the merciful characteristics of the Deity, who is\n\nrepresented as the equilibrium of justice and mercy.\n\nt That is. of AHIH, as distinct from IHVH. (See Introduction.)\n{ The hair and beard of Macroprosopus, as distinct from that of\n\nMicroprosopus. (See the \" Book of Concealed Mystery,\" ch. iii. § i6.>\n\n'