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    "name": "The Kabbalah Unveiled (Mathers)"
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  "chapter": {
    "num": 4,
    "slug": "03-the-lesser-holy-assembly-idra-zuta",
    "title": "The Lesser Holy Assembly (Idra Zuta)",
    "of": 4,
    "words": 31351,
    "text": "## The Lesser Holy Assembly (Idra Zuta)\n\n\nCHAPTER I.\n\nWHICH CONTAINETH THE INTRODUCTION.\n\n1. Tradition. — On that day on which the Companions\nwere assembled together in the house of Rabbi Schimeon,\nand on which he had arranged his affairs because he was\nabout to depart from the world, before him were Rabbi\nEleazar his son, and Rabbi Abba, and the rest of the Com-\npanions ; and the house was full.\n\n2. Therefore lifting up his eyes, Rabbi Schimeon saw\nthat the house was full. And Rabbi Schimeon wept,\nsaying: <<The second time when I was sick, and Rabbi\nBenchas Ben Yair was in my presence, and until I had\nchosen my place, life hath been prolonged unto me even\nuntil now.\n\n3. \" When I was restored, fire surrounded (my habitation)\nwhich hitherto hath never ceased, neither did any man enter\nin imto me without permission.\n\n4. '' But now I see that it is taken away, and that the\nhouse is filled.\"\n\n5. Whilst they were sitting down. Rabbi Schimeon,\n\n:«.*:-Wtf*:>i\n\n-*'*>\n\n260 KABBALAH.\n\nopening his eyes, beheld a certain vision, and lo ! fire sur-\nrounded the house !\n\n6. Therefore all {the others)yfr&at forth, and Rabbi Eleazar\nhis son, and Rabbi Abba remained ; but the other Compan-\nions sat without.\n\n7. Rabbi Schimeon said unto Rabbi Eleazar his son :\n'' Go forth, and see whether Rabbi Yitzchaq be present, for\nwhom I have made m^rself surety.\n\n8. <' And say thou unto him that he dispose his affiurs,\nand that he may sit down with me. Blessed is his\nportion.\"\n\n9. Rabbi Schimeon arose and again sat down ; and he\nlaughed aloud, and rejoicing, said : '< Where are the Com-\npanions ? \"\n\n10. Rabbi Eleazar arose and introduced them, and they\nsat down in his presence.\n\n11. Rabbi Schimeon lifted up his hands and prayed a\nprayer, and was joyful.\n\n12. And he said: '^Let those Companions who were in\nthe former Conclave* assemble here.\"\n\n13. Therefore, all the others having gone forth, there\nremained Rabbi Eleazar his son, and Rabbi Abba, and\nRabbi Yehudah, and Rabbi Yosi Bar Yoqeb, and Rabbi\nChiya.\n\n14. In the meantime Rabbi Yitzchaq entered, to whom\nRabbi Schimeon said : << How excellent is thy lot ! How\nmuch joy is this day stored up for thee i \"\n\n15. Rabbi Abba sat down behind his (f.#., Rahhi\nSchimeon*s) back, and Rabbi Eleazar before him (f.^.. Rabbi\nSchimeon),\n\n16. Rabbi Schimeon spake and said: \"Surely now is\nthe time of benevolence, and I desire to enter without con-\nfusion into the world to come.\n\n17. \"And verily these sacred things, which hereunto\nhave never been revealed, I desire to reveal before the\nSchekhinah ;\n\n* That is, who had formed part of the Greater Holy Assembly.\n\n. 18. ''Lest they should say that I. have kept back any-\nthing, and that I hare been taken away from the world ; for\neven until now these things have been concealed in my\nheart, so that having entered into these very matters I may\nbe with them in the world to come.\n\n19. **But this is my arrangement of you; let Rabbi\nAbba write, and let Rabbi Eleazar my son speak openly ;\nbut let the rest of the Companions in silence meditate in\ntheir heart.\"\n\n20. Rabbi Abba arose from his seat behind him, and\nRabbi Eleazar his son sat down.\n\n21. He said unto him, ''Arise, O my son, for another\nshall sit in that seat;*' and Rabbi Eleazar arose.\n\n22. Rabbi Schimeon covered himself and sat down ; and\nhe commenced, and said Ps. cxv. 17 : '\" The dead shall not\npraise IH, Yah^ nor all they who go down into silence !\n\n23. *\" The dead shall not praise Yah; 'so it is. certain\nthat it is assuredly those who are called dead ; for He,\nGod, the most Holy One — may He be blessed !— is called\nthe Living One, and is Himself commemorated among\nthose who are called living, and not with those who are\ncalled dead.\n\n24. \"And the end of this text runneth thus : ' Nor all\nthey who go down into silence ; ' for all they who go down\ninto silence remain in Gehenna.\n\n25. \" There is another reason appertaining to those who\nare called living, for God the most Holy One — may He be\nblessed ! — desireth their glory.\"\n\n26. Rabbi Schimeon said: \"How different is this\noccasion from that of the former conclave! For into a\ncertain conclave* came He, the most Holy and Blessed\nGod, and His Chariot.\n\n27. \" Now verily He, the Holy One, is here— may He\n\n* Meaning that the Greater Holy Assembly had been as it were the\nreflection of the conclave of the Sephiroth above. The word used for\n\" chariot \" is not Mercavah^ but Rethikh,\n\nu«i>*itt*^\"i\n\n262 KABBALAH.\n\nbe blessed — and He hath approached with those Just who\nare in the Garden of Eden,'** which did not occur in the\nformer conclave.\n\n28. '' And God, the Most Holy One — may He be\nblessed — more promoteth the glory of the Just than His\nown glory.\n\n29. '' As it is written concerning Jeroboam, who sacri-\nficed unto and served other gods, and yet God, the Most\nHoly One — may He be blessed ! — waited for him.\n\n30. \" But because he stretched forth his hand against\nIddo the prophet, his hand became withered.\n\n31. '< For it is written, i Kings xiii. 4 : < And his hand\nbecame withered, &c.' Here it is not written that it was\nbecause he served other gods, but because he extended his\nhand against Iddo the prophet, &c.\n\n32. \" Now, therefore, God the Most Holy One — may\nHe be blessed ! — promoteth their glory (i.^., that of the\nJust), and they all come with Him,\"\n\n33. He said: \"Verily, Rav Hamenuna the elder is\nhere, and around him are seventy Just represented in his\ncircle, of whom certain shine with the splendour of the\nAncient and Most Holy One, the Concealed with all\nConcealments.\n\n33. t ** He, I say, cometh, in order that with joy he\nmay hear those words which I shall speak.\"\n\n34. And when he had sat down he said : \" Assuredly\nhere a seat hath been set aside for Rabbi Benchas Ben Yair.\"\n\n35. The companions who were there trembled greatly,\nand they arose, and sat down in the lower part of the\nhouse ; but Rabbi Eleazar and Rabbi Abba {still sat)\nbefore Rabbi Schimeon.\n\n36. Rabbi Schimeon said : \" In the former Assembly\nwe acted thus, namely, that all the companions spoke, and\nI also with them, by turns.\n\n* I.e.t The Paradise above.\n\nt In the original both this and the foregoing section, apparently by\nan oversight, have the number 33 attached to them.\n\n37. '< Now I shall speak alone, and let all hear my\nwords superiors and inferiors ; blessed be my portion this\nday ! \"\n\n38. Rabbi Schimeon commenced, and said, Cant. vii. 10:\n'* ' I am my beloved's, and his desire is towards me.'\n\n39. ** As long as I have been bound unto this world in\none link with God, the Most Holy One — may he be blessed i\n— have I been bound, and therefore now is His desire\ntowards me.\n\n40. \" For He Himself and His whole holy company\ncome, so that with joy they may hear the concealed words,\nand the praise of Him, the Most Holy Ancient One, the\nConcealed with all Concealments.\n\n41. '' And He separateth Himself ever more and more ;\nHe is separated from all things, neither yet doth He alto-\ngether separate Himself, seeing that unto Himself all things\nadhere, and that He Himself adhereth unto all ; HVA, Ifoa,\nHe Himself is all; He the Most Holy Ancient of all\nAncients, the Concealed with all Concealments.\n\n42. '< He hath been formed, and yet as it were He hath\nnot been formed. He hath been conformed, so that He may\nsustain all things ; yet is He not formed, seeing that He is\nnot discovered.\n\n43. << When He is conformed He produceth nine Lights,\nwhich shine forth from Him, from His conformation.\n\n44. '< And from Himself those Lights shine forth, and\nthey emit flames, and they rush forth and are extended on\nevery side, like as from an elevated lantern the rays of light\nstream down on every side.\n\n45. *'And those rays of light,'^ which are extended,\nwhen anyone draweth near unto them, so that they may\nbe examined^ are not found, and there is only the lantern\nalone.\n\n46. '* So also is He the Most Holy and Ancient One :\nHe is that highest Light concealed with all concealments,\n\n* Carrying on the simile of the lantern and its rays.\n\n.-iJCf-r-^'^SjBBbMfpr^T- -^i.^^ I \" ^jmnf II . i^lWFWWH\n\n264 KABBALAH.\n\nand He is not found ; those rays* (proceeding from Him)\nbeing excepted, which are extended, which are revealed, and\nwhich are hidden.\n\n47. *' And they are called the Holy Name, and therefore\nare all things One.\n\n48. *' Which truly our companions have said in former\nbooks, that certain paths have been created by the Most\nHoly Ancient One, who is revealed through them collectively\nand severally ; since they are the conformations of the Most\nHoly Ancient One, concerning them now there is not time\nfor examination.\n\n49. **I have spoken concerning them in the Holy\nAssembly, and I have beheld that which before I did not\nunderstand in such a manner, and I have hidden the matter\nin my heart.\n\n50. '< But now I alone will describe these things before\nthe Holy King, and all those assuredly just men who have\nassembled to hear these words.\"\n\nCHAPTER n.\n\nCONCERNING THE SKULL OF THE ANCIENT ONE, AND CON-\nCERNING HIS brain; and concerning THE THREE\nHEADS, AND THE HAIR, AND THE DISCRIMINATORY\nPATHS.\n\n51. The skull of the White Head hath not b^inning,\nbut its end is the convexity of its joining together, which is\nextended, and shineth.\n\n52. And from it the just shall inherit four hundredf\ndesirable worlds in the world to come.\n\n53. And from this convexity of the joining together\n\n*TheSephiroth.\n\nt Which is the number of Th, the last letter of the Hebrew Alpha-\nbet, which includes the symbology ef the cross.\n\nof this White Skull daily distilleth a dew into Micropro-\nsopus, into that place which is called Heaven ; and in that\nvery place shall the dead be raised to life in the time to\ncome.\n\n54. Like as it is written, Gen. xxvii. 27 : \" And\nElohim shall give thee from the dew of heaven.\"\n\n55. And His head is filled with that dew, and all the\nplace of the apple-trees distilleth therewith.\n\n56. He, the Most Holy Ancient One, is hidden and con-\ncealed, and in that SkuU is the Supernal Wisdom concealed,\nwho is found and who is. not found.\n\n57. For assuredly in Him, the Ancient One, nothing is\nrevealed save the Head alone, seeing that that Head is itself\nIhe Head of all heads. .\n\n58. The beginning of that Supernal Wisdom which\nalso is itself the Head, is hidden therein, and is called\nthe Supernal Brain, the Hidden Brain, the Tranquil and\nCalm Brain ; neither doth any man know it save He\nHimself.\n\n59. Three Heads have been formed forth, one within the\nother, and the other above the other.\n\n60. One Head is the Concealed Wisdom, which is\n-covered and is not disclosed.\n\n61. And this Hidden Wisdom is the Head of all things,\nand the Head of the remaining wisdoms.\n\n62. The Supernal Head is the Most Holy Ancient One,\nthe Concealed with all Concealments.\n\n63. The Head of all H eads, the Head which is not a Head'^\n— namely, that which is in that Head — neither knows nor is\nknown, because it cannot be comprehended either by Wisdom\nor Understanding. /\n\n64. And therefore is it read. Num. xxiv. 11 : *' Fly thee\nin thy place ; \" and Ezek. i. 14. The Chaioth^ living crea-\ntures, are said to run forth and return.\n\n* That is to say, which will hardly admit even of so vague a defini-\ndoD, seeing it is the Indefinite Absolute in Kether.\n\n266 KABBALAH.\n\n65. And therefore is the Most Holy Ancient One\ncalled AIN, Ain^ the Negatively Existent ; seeing that\nback from Him dependeth the AIN, the Negative Exist-\nence.*\n\n66. But all these hairs and all those locks depend from\nthe Hidden Brain.\n\n67. And all are calm (otherwise, are disposed) in the\nEquilibrium ; neither in any manner is the neck seen (i.e.,.\nbecause of the lacks which overshcidaw if),\n\n68. Because He the Most Holy Ancient One is in an\nunvarjring condition of joy, neither changeth He from mercjr\nfor ever.\n\n69. But in the thirteen measurements! of mercies is He\nfound, because that Wisdom hidden in Him is divided into-\nthree| paths in a quartemary, and He Himself the Ancient\nOne comprehendeth them, and through them doth He reign\nover all things.\n\n70. One {path) which shineth in the midst of the hairs-\ngoing forth from the Skull, is that path by whose light the\njust are led into the world to come.\n\n71. Like as it is written, Prov. iv. 18: ** And the path of\nthe just shineth as the light.\"\n\n72. And concerning this it is written, Isa. Iviii. 14:\n** Then shalt thou delight thyself in Tetragrammaton.\"\n\n* We must be most careful not to misapprehend the meaning intended^\nto be conveyed in this passage. Kether. the Ancient One, Macropro-\nsopus, is not in the more restricted sense of the first Sephira, the AIN,\nbut that that idea links back from Him must be manifest on considera-\ntion. Yet even He, the Vast Countenance, is hidden and concealed ;\nhow much more, then, the AIN ! From Negative to Positive, through\nPotential Existence, eternally vibrates the Divine Absolute of the Hidden.\nUnity of processional form masked in the Eternal Abyss of the Unknow-\nable, the synthetical hieroglyph of an illimitable pastless futureless\nPresent. To the uttermost bounds of space rushes the Voice of Ages,,\nunheard save in the concentrated unity of the thought-formulated\nAbstract, and eternally that Voice formulates a Word which is glyphed.\nin the vast ocean of limitless life.\n\nt The thirteen conformations of the beard of Macroprosopus.\n\n{ The Trinity completed by the Quaternary.\n\n73. And from that path'*' are all the other paths illu-\nminated which depend from Microprosopus.\n\n74. He the Eternal Ancient of the Ancient Ones is the\nhighest Crown among the Supernals, wherewith all Diadems\nand Crowns are crowned.\n\n75. And from Him are all the Lights illuminated, and\nthey flash forth flames and shine.\n\n76. But He verily is the Supreme Light, which is hidden,\nwhich is not known.\n\n77. And all the other Lights are kindled by Him, and\nderive {their) splendour {from him).\n\n78. He the Most Holy Ancient One is found to have\nthree heads, which are contained in the one Head.f\n\n79. And He Himself is that only highest supreme Head.\n\n80. And since He the Most Holy Ancient One is thus\nsymbolized in the Triad, hence all the other Lights which\nshine are included in Triads. |\n\n81. Moreover, the Most Holy Ancient One is also sym-\nbolized by the Duad.\n\n82. And the division of the Ancient One in the Duad\n\n* Kether, the first Sephira, from which all the other Bephiroth, pro-\nceed, namely, those which are summed up in the Tetragrammaton.\n\nii.e.. His manifestation is triune.\n\nI This refers to the Triads in the Sephiroth, when the Autz Chaiim\nis formed. (See Introduction.) It will be found that in this arrange-\nment of the ten Sephiroth there are ten Triads, viz :\n(i) Kether, Chokmah, Binah.\n\n(2) Chesed, Geburah, Tiphereth.\n\n(3) Netzach, Hod, Yesod.\n\n(4) Chokmah, Chesed, Netzach.\n\n(5) Tephereth, Yesod, Malkuth.\n\n(6) Binah, Geburah, Hod.\n\n(7) Chokmah, Tiphereth, Hod.\n\n(8) Binah. Tiphereth, Netzach.\n\n(9) Chesed, Tiphereth, Hod.\n\n(10) Geburah, Tiphereth, Netzach.\nWherein Kether and Malkuth are each repeated once ; Chokmah, Binah^\nChesed, and Geburah thrice ; Tiphereth, six times ; Netzach and Hod\neach four times ; and Yesod twice.\n\n^68 KABBALAH.\n\nis so that the {one form is) the Highest Crown of all the\nSupernals, the Head of all Heads.\n\n83. And {the other is) that superior Head, and It is not\nknown.\n\n84. So also all the remaining Lights are mystically\ndivided into Duads.\n\n85. Furthermore, the Most Holy Ancient One is\nsymbolized and concealed under the conception of the Unity,\nfor He. himself is One, and all things are One.\n\n86. And thus all the other Lights are sanctified, are\nrestricted, and are bound together in the Unity or\nMonad, and are One; and all things are HVA, Hoa^\nHimself.\n\nCHAPTER HI.\n\nCONCERNING THE FOREHEAD OF THE MOST HOLY\n\nANCIENT ONE.\n\n87. The Forehead, which is uncovered in the Most Holy\nAncient One, is called Grace.\n\n88. For that Supernal Head concealed in the Higher,\nwhich no man hath known, expandeth a certain external\nmanifestation, beautiful and gracious, which is compre-\nhended in the Forehead.\n\n89. And since He Himself is the grace of all gracious-\nness ; hence He assumeth the conformation of the Forehead,\nwhich is disclosed in the most intense light (otherwise, hath\na formation in the figure of a leaf). «\n\n90. And when It is disclosed, the grace of all gracious-\nness is found in all worlds.\n\n91. And all the prayers of the Inferiors are accepted;\nand the countenance of Microprosopus is illuminated, and\nall things are found to exist in mercy.\n\n. 92. And since {through this) all judgments are hidden\n\nand subjected, hence in the Sabbath, in the time of the\nafternoon prayers, in which all judgments are excited, that\nForehead is disclosed.\n\n93. And all the judgments are turned aside, and mercies\nare found.\n\n94. And therefore is the Sabbath found without judg-\nment, as well that which is above as that which is below ;\nalso the fire of Gehenna is restrained in its place, and the\ntransgressors are at rest.\n\n95. And therefore is the Spirit, NShMTh, of Joy added\non the Sabbath.\n\n96. And it behoveth man to rejoice with three feasts on\nthe Sabbath ; for all truth, and the whole system of true\nfaith, is found therein (/.^., in the Sabbath),\n\n97. And it behoveth man to prepare the table, that he\nmay eat in the three feasts of true faith, and rejoice in\nthem.*\n\n98. Rabbi Schimeon said : '* I attest concerning myself,\nbefore all these who are here present, that through all\nmy days I have not omitted these three feasts, and that\nbecause of them I have not been compelled to fast on the\nSabbath.\n\n99. '' Furthermore, also on other days I have not been\ncompelled (to fast)^ much less on the Sabbath, for he who\nrightly acteth concerning these (feasts) is the adept of perfect\ntruth.\n\n100. ''The first feast is that of the Great Mother;\nthe second that of the Holy King ; and the third that of\nthe Most Holy Ancient One, the Concealed with all Con-\ncealments.!\n\nloi. ''And in this world, who can thoroughly foUow^\nout, through them, those paths ?\n\n* In many of the ancient mysteries a feast was part of the ceremony^\nanalogous to our Eucharist Verhum sapUntihus,\n\nt That is, the greatest triad of the Sephiroth, the Crown, King, and\nQueen ; which finds a parallel in the Osiris, Isis, and Horus ; the Axi-\neros, Aziochersos, and Axiochersa of Lemnos and Bamothrace, &c., &c.\n\nrf03.. ' . \\-».iv<^\n\n270 KABBALAH.\n\n102. <' If this RTzVN, Ratzoti^ Grace, be revealed, all\nthose judgments are enlightened, and are diverted from\ntheir concentrated rigour.\n\n103. \" The conformation of Him, the Most Holy\nAncient One, is instituted through one form, which is the\nideal Syntagma of all forms.\n\n104. ''The same is the Concealed Supernal Wisdom,\nthe synthesis of all the rest.\n\n105. ''And this is called ODN, Eden^ or the supernal\nParadise, concealed with all occultations.\n\nT06. \" And it is the Brain of the Most Holy Ancient\nOne, and that Brain is expanded on every side.\n\n107. \"Therefore is it extended into Eden, or another\nParadise,\"^ and from this is Eden or Paradise formed\nforth.\n\n108. \" And when this Head, which is concealed in the\nHead of the Ancient One, which is not known, extendeth a\ncertain frontal formation, which is formed for brilliance,\nthen flasheth forth the Lightning of His Brain.\n\n109. \" And it is formed forth and illuminated with many\nLights.\n\nno. \"And it produceth and designeth (a certain effect)\nin this Light (otherwise, in this opening), in this Forehead,\nwhereon is inscribed a certain Light, which is called\nRTzVN, Ratzon, Grace.\n\n111. \"And that Grace is extended backward into the\nbeard, even unto that place where it can remain in the\nbeard, and it is called the Supernal, ChSD, Chesed^ Mercy.\n\n112. \" And when this Grace is uncovered, all the Lords\nof Judgment behold It, and are turned aside.\"\n\n^Described in other places as the Supernal Eden and the Inferior Eden.\n\nCHAPTER IV.\n\nCONCERNING THE EYES OF THE MOST HOLY ANCIENT ONE.\n\n113. The eyes of the Head of the Most Holy Ancient\nOne are two in one,* equal, which ever watch, and sleep\nnot.\n\n1 14. Like as it is written, Ps. cxxi. 4 : \" The Keeper\nof Israel neither slumbereth nor sleepeth,\" &c. — namely, of\nIsrael the holy.\n\n115. And therefore are there no eyebrows nor eyelashes\nunto His eyes.\n\n116. This Brain is conformed and illuminated with three\nsupernal white brilliances.\n\n117. With this white brilliance are the eyes of Micro-\nprosopus bathed.\n\n118. As it is written. Cant. v. 12: \"Washed with\nmilk,\" flowing down from the fulness of that primal white\nbrilliance.\n\n119. And with the remaining white brilliances are the\nother lights cleansed and purified.\n\nI2c. The Brain is called the fountain of Benevolencei\nthe fountain wherein all blessings are found.\n\n121. And since this Brain radiateth into the three white\nbrilliances of the eye {of Microprosopus\\ hence is that called\nthe ''good eye,\" concerning which it is said, Prov. xxii.\n9 : ''It shall be blessed,\" or rather that from it dependeth\nblessing.\n\n122. For through the Brain are manifested the white\nbrilliaaces of the eye.\n\n123. And when this eye looketh upon Microprosopus,\nall the worlds are (/W a state of) happiness*\n\n* The Duad equated in the Monad. Compare what I have previ-\nously remarked concerning the profile symbolism of Macroprosopus.\n\nufc^-Stf-^iiJStore >\"43K#?S\n\n272 KABBALAH.\n\n124. This is the right eye. The inferior eyes are right\nand left, two in duplicate colour.\n\n125. In the *'Book of Concealed Mystery\" have we\ntaught that there is a Superior Yod, an Inferior Yod ; a\nSuperior He, an Inferior He ; a Superior Vau, an Inferior\nVau.\n\n126. Unto the Ancient One pertain all the Superiors,\nand unto Microprosopus the Inferiors.\n\n127. They depend not in another manner, but only\nthus ; for from the Most Holy Ancient One do they depend..\n\n128. For the Name of the Ancient One is concealed in\nall things, neither is it found.\n\n129. But those letters which depend from the Ancient\nOne, {so that they may be established, are all inferiors.\nFor were it not so, they could not be established.\n\n130. And therefore is the Holy Name\"^ alike concealed\nand manifest.\n\n131. For that which is concealed pertaineth unto the\nMost Holy Ancient One, the Concealed in all things.\n\n132. But that, indeed, which is manifested, because it\ndependeth, belongeth unto Microprosopus. (Otherwise, that\nwhich is manifested, is so for this reason — that it is mani-\nfested because it dependeth, &c.)\n\ni33« And therefore do all the blessings require both\nconcealment and manifestation.\n\n134. Those concealed letters which hang behind depend\nfrom the Most Holy Ancient One.\n\n135. Wherefore do they hang behind? For the pur-\npose of establishing the Inferior Yod. (Otherwise, assuredly\nfrom the Skull, from the Forehead, from the Eyes, do they\ndepend. And the Yod Maternalf dependeth towards the\nInferior Yod.)\n\n* The student will observe throughout the Qabalah that great stress\nis laid on the power of names, which arises from the fact that each\nqabalistical name is the synthesis of a power. Hence to '* pronounce\nthat name \" is to use that power.\n\nt The word I have translated *• Maternal \" is AMH, Antahy with a\ndouble Kamett point. Rosenroth renders it '* Yod Membri,^*\n\nCHAPTER V.\n\n-CONCERNING THE NOSE OF THE MOST HOLY ANCIENT ONE.\n\n136. The Nose. From this nose, from the openings\nof the nostrils, the Spirit of Life rusheth forth upon\nMicroprosopus.\n\n137. And from that opening of the nose, from those\nopenings of the nostrils, dependeth the letter He, in order\nto establish the other and Inferior He.\n\n138. And that Spirit proceedeth from the hidden brain,\nand She is called the Spirit of Life, and through that Spirit*'\nwill all men understand ChKMThA, Chokmatha, Wisdom,\nin the time of King Messiah.\n\n139. As it is written, Isa. xi. 2: \"And the Spirit of\nWisdom and Understanding, RVCh ChKMH VBINH,\nRuach Choktnah Va-Binah^ shall rest upon Him,\" &c.\n\n140. This nose is life in every part ; perfect joy, rest of\nspirit, and health.\n\n141. The nose of Microprosopus is as we have (before)\nconformed it.\n\n142. Since concerning Him it is said, Ps. xviii. 9 :\n** There ascendeth a smoke in His nose,\" &c.\n\n143. But concerning this it is written, Isa. xlviii. 9 :\n'* And for my name's sake will I defer mine anger (literally^\nlengthen my nose) for thee.\"\n\n144. (But in the Book which is called *' The Treatise\nof the School of Rav Yeyeva the Elder,\" the letter He is\nlocated in the mouth, and he doth not argue in the same\nmanner as in the text, neither doth he bring about the\n\n* Speaking of the unity, the \" Sepher Yetzirah\" says: \" One is\nShe. the Spirit of the Elohim of life (blessed and more than blessed be\nHis name who is the life of ages), Voice, and Spirit, and Word — this is\nShe the Spirit of holiness.\n\nT\n\n274 KABBALAH.\n\nsame combination, although the matter eventuateth in the\nsame manner.)\n\n145. But yet from the letter the judgment dependeth,\nand judgment pertaineth unto the nose {of Microprosopus).\nLike as it is written, Ps. xviii. 9 : *< Smoke ascendeth out\nof His nose.\"\n\n146. And if thou sayest that behold also it is\nwritten, \" And fire out of His mouth consumeth,\"\nsurely the foundation of wrath dependeth from Hi&\nnose.\n\n147. All the conformations of the Most Holy Ancient\nOne are formed forth from the calm and concealed\nbrain.\n\n148. And all the conformations of Microprosopus are\nformed through the Inferior Chokmah^ Wisdom. Like as it\nis written, Ps. civ. 24 : '< All these hast thou made 'vet\nChokmah.'* And certainly it {Wisdom) is the epitome of\nall things.\n\n149. Now what is the difference between H, Ife, and H,\nHe ? By the Inferior He is judgment stirred up ; but in\nthis instance, through the other He, mercy unto mercy is\ndenoted.\n\nCHAPTER VI.\n\nCONCERNING THE BEARD OF THE MOST HOLY ANCIENT ONE,^\n\n150. From the Beard of the Most Holy Ancient One\nhangeth the whole ornament of all, and the Influence ; for\nall things are called from that beard, Influence.\n\n151. This is the Ornament of all Ornaments, and\nthis influence do all the superiors and inferiors alike\nbehold.\n\n152. From this Influence dependeth the life of all\nthings.\n\n153. From this Influence heavens and earth de-\npend, the rains of grace, and the nourishment of all\nthings.\n\n154. From this Influence cometh the providence of all\nthings. From this Influence depend all the superior and\ninferior hosts.\n\n155. Thirteen fountains of excellent and precious oil\ndepend from this beard of most glorious Influence, and\nthey all flow down into Microprosopus.\n\n156. Say not thou, however, that all do so, but nine of\nthem are found {in Microprosopus) for the purpose of divert-\ning the judgments.\n\n157. And whensoever this Influence hangeth down in\nequilibrium even unto the heart, all the Holinesses of\nthe Holinesses of Holiness depend from it.\n\n158. In that Influence is extended an expansion of\nthe Supernal Emanation,* which is the Head of all Heads,\nwhich is not known nor perfected, and which neither\nsuperiors nor inferiors have known, because from that\nInfluence all things depend.\n\n159. In this beard the Three Heads concerning which\nwe have spoken are expanded, and all things are associated\ntogether in this Influence, and are found therein.\n\n160. And therefore every ornament of ornaments de-\npendeth from that Influence.\n\n161. Those letters which depend from this Ancient One\nall hang in that beard, and are associated together in that\nInfluence,\n\n162. And they hang therein for the purpose of establish-\ning the other letters.\n\n163. For unless those letters could ascend into the\nAncient One, those other letters could not be established.\n\n164. And therefore Moses saith when necessary IHVH,\n\n* The word is QVTRA : Rosearoth translates it by \" Aporrhea.\" It\nmay also be translated \"vapour,\" or \" nebula.\"\n\n.■F>Prt*''.'*:^''-i\n\n276 KABBALAH.\n\nIHVH, twice; and so that an accent distinguishes the\none from the other.\n\n165. For assuredly from the Influence all things\ndepend.\n\n166. By that Influence are both superiors and inferiors\nbrought into reverence, and are prostrate before It.\n\n167. Blessed is he who attaineth hereunto.\n\nCHAPTER VII.\n\nCONCERNING TH£ BRAIN AND THE WISDOM IN GENERAL.\n\n168. Op this Most Holy Ancient One, Concealed with\nall Concealments, there is no mention made, neither is He\nfound.\n\n169. For since this Head is the supreme of all the\nsupernals, hence He is only symbolized as a head alone\nwithout body, for the purpose of establishing all things.\n\n170. And He Himself is concealed, and hidden, and\nkept recondite by all things.\n\n171. His conformation is that He is formed forth in that\nbrain, the most hidden of all things, which is expanded and\nformed forth, and hence proceedeth the superior and inferior\nChSD, Chesed^ Mercy.\n\n172. And the superior Chesed is formed forth and ex-\npanded, and all things are comprehended in this concealed\nbrain.\n\n173. For when that White Brilliance is formed forth\nin that Light, it acteth upon that which acteth upon this\nbrain, and it is enlightened.\n\n174. And the second brain dependeth from that very\nglorious Influence, it is expanded into the thirty-two*\n\n* The ten numbers and twenty-two letters.\n\npaths, when it is illuminated, then it shineth from that\nvery glorious Influence.*\n\n175. Therefore are the Three Supernal Heads illu-\nminated; Two Heads, and One which comprehendeth\nthem ; and they hang in that Influence, and by It are\nthey comprehended.\n\n176. Hence becometh the ornament of the beard to be\nmanifested, which is the occult Influence.\n\n177. And those inferiors are conformed, like as the Most\nHoly Ancient One.\n\n178. The Three Heads surround Him ; thus all things\ncan appear in the Three Heads; and when they are illu-\nminated all things depend together from Him in the Three\nHeads, whereof two are on the two sides, and one which\nincludeth them.\n\n179. And if thou sayest, \"Who is the Most Holy\nAncient One ? \" Come and see. The Supreme Head is\nthat which is not known, nor comprehended, nor designated,\nand that (Head) comprehendeth all things.\n\n180. And the Two Heads are contained in Itself.\n(Otherwise hang, &c.)\n\n181. And then are all these things thus ordained ; truly\nHimself existeth not in numeration, nor in system, nor in\ncomputation, but in the judgment of the heart.\n\n182. Concerning this it is written, Ps. xxxix. 2 : \"I\nsaid I will take heed unto my ways, that I offend not with\nmy tongue.\"\n\n183. The place of commencement is found from the\nMost Holy Ancient One, and it is illuminated by the In-\nfluence. That is the Light of Wisdom.\n\n184. And it is extended in thirty-two directions^ and\ndeparteth from that hidden brain, from that Light which\nexisteth in Itself.\n\n185. And because the Most Holy Ancient One shineth\nin the beginning (otherwi?^, in the wisdom), this itself is\n\n* MZL - 40 + 7 + 30 = 77. which is OZ, Strength or Vigoar. This\nGematria is worthy of note as giving the idea of foundationid power.\n\n278 KABBALAH.\n\nthis. And the same is that beginning from which mani-\nfestation is made.\n\n1 86. And is conformed in the Three Heads, which One\nHead includeth.\n\n187. And those three are extended into Microprosopus,\nand from them all things shine forth.\n\n188. Thenceforth this Wisdom instituteth a formation,\nand produceth a certain river which floweth down and\ngoeth forth to water the garden.\n\n189. And it entereth into the head of Microprosopus,\nand formeth a certain other brain.\n\n190. And thence it is extended and floweth forth into the\nwhole body, and watereth all those plants {of the garden of\nEden).\n\n191. This is that which standeth written. Gen. ii. 9:\n\" And a river went out of Eden to water the garden, &c.\"\n\n192. But also this Wisdom instituteth another forma-\ntion, and is extended and goeth into the head of Micropro-\nsopuS| and formeth another brain.\n\n193. That is the Light from which are produced those\ntwo rivulets which are associated together, carved out\nhollows in the One Head, which is called the depth of the\nfountain.*\n\n194. Concerning which it is written, Prov. iii. 20 : \"In\nDOTh, Daath^\\ Knowledge, the depths are broken up.'*\n\n195. And it entereth into the head of Microprosopus,\nand formeth another brain.\n\n196. And thenceforth is it extended and goeth into the\ninterior parts of His body, and filleth all those conclaves\nand assemblies of His body.|\n\n197. This is that same which is written, Prov. xxiv. 4:\n\" In Daath shall the secret places be filled.\"\n\n198. And those shine from the Light of that supernal\n\n* I.e.y the containing power.\n\nt Daath is the conjunction of Chokmah and Binah. (See *' Book of\nConcealed Mystery,\" ch. i. § 40.)\n\nJ See *• Greater Holy Assembly,\" ch. xxviii. § 566.\n\nconcealed brain which shineth in the Influence, MZL, of\nthe Most Holy Ancient One.\n\n199. And all things depend mutually from Himself,\nand mutually are bound together unto Himself, until He is\nknown, because all things are one, and HVA, Ifoa, He, the\nAncient One, is all things, neither from Him can anything\nwhatsoever be separated.\n\n200. Into three other Lights, which are called the\nFathers, do these three Lights shine, and these fathers shine\ninto the children, and all things shine forth from the one\nplace.*\n\n201. When He, that Ancient One, who is the Grace of\nall Grace, is manifested, all things are found in light and in\nperfect happiness.\n\n202. This Eden is derived from the superior Eden, the\nConcealed with all Concealments.\n\n203. And therefore is that Eden called the beginning in\nthe Ancient One ; neither yet, however, is there beginning\nor end.t\n\n204. And since in Him beginning and end exist not, hence\nHe is not called AThH, A^ak, Thou ; seeing that He is con-\ncealed and not revealed. But HVA, Hoa, He, is He called.\n\n205. But in that aspect wherein the beginning is\nfound, the name AThH, Afak, Thou, hath place, and the\nname AB, Ad, Father. For it is written, Isa. Ixiii. 16 :\n\" Since A^aAy Thou, art Ad, our Father.\"\n\n206. In the teaching of the school of Rav Yeyeva the\nElder, the universal rule is that Microprosopus be called\nAThH, Afak, Thou; but that the most Holy Ancient\nOne, who is concealed, be called HVA, Ifoa, He ; and also\nwith reason.\n\n* This is analogous to the teaching of the \" Sepher Yetzirah/' that\nthe Three Mothers A, M, Sh, radiate into three paternal forms of the\nsame. A, M, and Sh, symbolize the potencies of Air, Water, and Fire.\n\nt For commencement denotes end, and end denotes commencement ;\nhow. then, in the Absolute can there be either ? Nevertheless, in the\nAbsolute must we seek for the hypothetical starting-point of life.\n\n.-.^*i- . 'tv- ' ..:j\n\n2S0 KABBALAH.\n\n207. Now truly in that place wherein beginning i»\nfound, is He thus called, although He is concealed.\n\n208. And therefrom is the beginning, and it is called\nAThH, Atha, Thou; and He is the Father of the\nFathers.\n\n209. And that Father proceedeth from the Most Holy\nAncient One, like as it is written, Job. xxviii. 12: \"And\nChKMH, Chokmah^^ Wisdom, is found from AIN, Ain^\nthe Negatively Existent One;\" and therefore is He not\nknown.\n\n210. Come and see ! It is written, ibid, 22 : \" The\nElohim have known the path ; ** His path, properly speaking.\n\n211. But again, further on : VHVA, F<3-J^a, and He\nHimself knoweth His place; *' His place properly speaking ;.\nmuch more His path ; and much more this Wisdom which\nis concealed in the Most Holy Ancient One.\n\n212. This Wisdom is the beginning of all things.\nThencefrom are expanded the thirty-two paths : ShBILIN,.\nSkebilin, Paths, I say ; and not ARChIN, Archin^ By-\nways.\n\n213. And in them is the Law comprehended, in the-\ntwenty- two letters and in the ten utterances.!\n\n214. This Chokmah is the Father of Fathers, and in\nthis Chokmah is beginning and end discovered ; and\ntherefore is there one Chokmah supernal, and another\nChokmah inferior.\n\n215. When Chokmah is extended, then is He called\nthe Father of Fathers, for in none else are all things\ncomprehended save in Him. (Otherwise, when they are\nexpanded all things are called Chokmoth,J and the Father\nof Fathers ; all things are comprehended in no place, save\nherein.)\n\n* Let the student carefully note that this is the second Sephira, the\nI of IHVH, the Father proceeding from Macroprosopus, Kether, as He-\nproce#*deth from Ain Soph.\n\nt The Sephiroth. or numbers.\n\n} Chokmoth is plural of Chokmah, Wisdom.\n\n216. As it is written, Ps. civ. 25: \"All things in\nChokmah hast Thou formed.'*\n\n217. Rabbi Schimeon lifted up his hands, and re-\njoiced, and said: Assuredly it is Eden or Paradise, and\nall things have their operation in this hour.\n\nCHAPTER VIII.\n\nCONCERNING THE FATHER AND THE MOTHER IN SPECIAL.\n\n218. Comb audi behold. When the Most Holy Ancient\nOne, the Concealed with all Concealments, desired to be\nformed forth. He conformed all things under the form of\nMale and Female ; and in such place wherein Male and\nFemale are comprehended.\n\n219. For they could not permanently exist save in\nanother aspect of the Male and the Female (their\ncountenances being joined together).\n\n220. And this Wisdom embracing all things, when\nit goeth forth and shineth forth from the Most Holy\nAncient One, shineth not save under the form of Male\nand Female.\n\n221. Therefore is this Wisdom extended, and it is found\nthat it equally becometh Male and Female.\n\n222. ChKMH AB BINH am, Chokmah Ab Binah\nAm : Chokmah* is the Father, and Binah is the Mother,\nand therein are Chokmah, Wisdom, and Binah, Under-\nstanding, counterbalanced together in most perfect equality\nof Male and Female.\n\n223. And therefore are all things established in the\n\n* Chokmah is the second and Binah is the third of the Sephiroth.\nThis section is a sufficient condemnation of all those who wish to mak^.\nout that woman is inferior to man.\n\n''—-- r' ■„\" .. \"^-v . ::.;^\n\n«82 KABBALAH.\n\nequality of Male and Female; for were it not so, how\ncould they subsist !\n\n224. This beginning is the Father of all things ; the\nFather of all Fathers ; and both are mutually bound\ntogether, and the one path shineth into the other —\nChokmah, Wisdom, as the Father ; Binah, Understand-\ning, as the Mother.\n\n225. It is written, Prov. ii. 3 : ** If thou callest Binah\nthe Mother.\"\n\n226. When They are associated together They gene-\nrate, and are expanded in truth.\n\n227. In the teaching of the school of Rav Yeyeva the\nElder it is thus taught : \" What is Binah the Mother of\nUnderstanding ? '* Truly when They are mutually associated\ntogether.\n\n228. Assuredly Yody I, impregnateth the letter He^\n^H, and produceth a Son, and She herself bringeth Him\n\nforth.'''\n\n229. And therefore is it called BINH, as if (it were\na transposition of) BN IH, Ben Yah, Son of IH (or /,\n\nYod, H, He, and BN, the Son).\n\n230. But They both are found to be the perfection of\nall things when They are associated together, and when the\nSon is in Them the Syntagma of all things findeth place.\n\n231. For in Their conformations are They found to be\nthe perfection of all things — Father and Mother, Son, and\nDaughter.\n\n232. These things have not been revealed save unto\nthe Holy Superiors who have entered therein and de-\nparted therefrom, and have known the paths of the Most\nHoly God (may He be blessed !), so that they have not\nerred in them either on the right hand or on the left.\n\n* For Chokmah and Binah in the Sephiroth answer unto I and H\nin the name IHVH, as has been already shown in the Introduction ;\nand these bring forth Microprosopus the Son, the letter Vau^ V,\nanswering in numerical value to the number 6, and to the fourth, fifth,\n«ixth. seventh, eighth, and ninth Sephiroth.\n\n233. For thus it is written, Hos. xiv. 9 : \" The paths\nof Tetragrammaton are true, and the just shall walk in\nthem,\" &c.\n\n235. For these things are concealed, and the Holy\nHighest Ones shine in them, like as light proceedeth from\nthe shining of a lantern.\n\n236. These things are not revealed save unto those\nwho have entered therein and departed therefrom ; for as\nfor him who hath not entered therein and departed there-\nfrom, better were it for him that he had never been born.\n\n237. For it hath been manifested before the Most Holy\nAncient One, the Concealed with all Concealments, because\nthese things have shone into mine heart in the perfection of\nthe love and fear of the Most Holy God, may He be blessed !\n\n238. And these, my sons, who are here present, know\nthese things ; for into these matters have they entered and\ntherefrom have they departed ; but neither yet into all (the\nsecrets of them),^\n\n239. But now are these things illustrated in {their) per-\nfection, even as it was necessary. Blessed be my portion\nwith them in this world !\n\n240. Rabbi Schimeon said: All which I have said\nconcerning the Most Holy Ancient One, and all which I\nhave said concerning Microprosopus, all are one, all are\nHVA, Hoa^ Himself, all are Unity, neither herein hath\nseparation place.\n\n241. Blessed be HVA, Ifoa, He, and blessed be His\nName unto the Ages of the Ages.\n\n242. Come, behold ! This beginning which is called\nFather,! is comprehended in I, Yod^X which dependeth from\nthe Holy Influence.\n\n* This clause refers to the \" Unwritten Qabalah. '*\n\nf Chokmah, the second Sephira, which, however, is as it were the\nrepetition of Kether.\n\n} That is, the letter I, Yod, in IHVH, which is said in the \" Book of\nConcealed Mystery\" to symbolize Macroprosopus only in its highest\npoint.\n\n.•» >»Jr^'i--*^- . £31\n\n284 KABBALAH.\n\n243. And therefore is I, Yod^ the Most Concealed of all\nthe other letters.\"^\n\n244. For I, Yod^ is the beginning and the end of alt\nthings.\n\n245. And that river which floweth on and goeth forth is\nis called the World, which is ever to come and ceaseth never.\n\n246. And this is the delight of the just, that they may\nbe made worthy of that world which is to come, which ever\nwatereth the garden of Eden, nor faileth.\n\n247. Concerning this it is written, Isa. Iviii. 11: \" And\nlike a fountain oi water, whose waters fail not.\"\n\n248. And that world to come is created through I, Yod.\n\n249. As it is written, Gen. ii. 9 : \" And a river went\nforth out of Eden to water the garden.'*\n\n250. For I, Yod^ includeth two letters.\n\n251. In the teaching of the school of Rav Yeyeva*\nthe Elder thus is the tradition. Wherefore are VD, Vau\nDalethy\\ comprehended in IVD, Yod f Assuredly the\nplanting of the garden is properly called V, Vau; and\nthere is another garden which is D, Da/efh, and by that\nVau is Daleth watered, which is the symbol of the qua-\nternary. J\n\n252. And an Arcanum is extended from this passage,,\nwhere it is written : '* And a river went forth out of Eden.\"\n\n253. What is Eden ? It is the supernal ChKMH,\nChokmahj Wisdom, and that is I, Yod {in /, F, D),\n\n* See •• Book of Concealed Mystery,\" ch. ii. § 37 ; ch. iv. § 11.\n\nt See •* Book of Concealed Mystery,\" ch. ii. § 37.\n\n} The amount of occult symbolism in this section is enormous, and\nthe key of it is the name of the letter I, which is IVD, Yod. This\nis a trinity of letters, and their numerical value is I = 10, V = 6, D =\n4, total 20, equivalent to double I ; but for reasons given in the \" Book\nof Concealed Mystery,\" the second I is reproduced by a Hexad and a\nTetrad— namely, V and D. I = 10, the decimal scale of Sephirotic\nnotation, the key of processional creation ; V = 6 = Tiphereth, and\nMicroprosopus the Son united to D = 4, the Cross. Here is the mys-\ntery of the crucifixion of the Son on the tree of life ; and again th«t\nQabalah agrees with Christian symbolism.\n\n254. \" To water the garden.\" That is V, Vau.\n\n255. ''And thence it is divided and goeth forth into\nfour heads.*' That is D, Daieth.\n\n256. And all things are included in IVD, Yod^ and\ntherefore is the Father called All, the Father of Fathers.\n\n257. The beginning of all is called the Home of All.\nWhence I VD, Yod, is the beginning and the end of all ; like\nas it is written, Ps. civ. 24 : \" All things in Chokmah\nhast Thou made.\"\n\n258. In His place He is not manifested, neither is He\nknown ; when He is associated with the Mother, BAMA,\nBe-Ama^ then is He made known (otherwise, symbolized)\nin the Mother, BAIMA, Be-Aimar'\n\n259. And therefore is Aima known to be the con-\nsummation of all things, and She is signified to be the\nbeginning and the end.\n\n260. For all things are called Chokmah, and therein\nare all things concealed ; and the Syntagma of all things\nis the Holy Name.\n\n261. Thus far have we mystically described that which\nwe have not said on all the other days. But now are the\naspects shown forth.\n\n262. {As to the Sacred Name IHVH,) I, Yod, is in-\ncluded in this Chokmah, Wisdom ; H, He^ is Aima,\nand is called Binah, Understanding; VH, Vau He^ are\nthose two Children who are produced from Aima, the\nMother.\n\n263. Also we have learned that the name BINH,\n\nBinah, comprehendeth all things. For in Her is I, Yod^\n\nwhich is associated with Aima, or the letter H, He^ and\n\ntogether they produce BN, Ben^ the Son, and this is the\n\n\">\n* Be Ama^ with the Mother. H&;p.4ma, AMA, Mother = 42. Be\nAima, in the Mother. Here Ainia, AIMA = 52 = BN, Btn, Son. This\nGematria is most important, because, be it noted/ Aima, AIMA, is the\nletter I, Kuf, which we have just beoi told represents Chokmah, joined\nto AM A, Mother, which is BiAtfb9/^i8^ which again is.BN IH. by\nMetathesis, Ben Ybd JIe—i.e.^ son of IH^ eternally conjoined in Briah.\n\n286 KABBALAH.\n\nword Binah. Father and Mother, who are I, Yod^ and\nH, He, with whom are interwoven the letters B, Bethy.\nand N, Nufiy which are BN, Ben ; and thus £ar regarding\nBinah.\n\n264. Also is She called ThBVNH, Thebunah, the\nSpecial Intelligence. Wherefore is She sometimes called.\nThebunah, and not Binah ?\n\n265. Assuredly Thebunah is She called at that time\nin which Her two Children appear, the Son and the\nDaughter, BN VBTh, Ben Va-Bath, who are VH,\nVan He; and at that time is She called ThBVNH,.\nTTubunah.\n\n266. For all things are comprehended in those letters,\nVH, Vau He, which are BN VBTh, Ben Va-Bath, Son\nand Daughter ; and all things are one system, and these\nare the letters ThBVNH.\n\n267. In the Book of Rav Hamenuna the Elder it\nis said that Solomon revealeth the primal conformation-\n(that is, the Mother) when he saith. Cant. i. 15: ** Be-\nhold, thou art fair, my love ; \" wherefore he foUoweth it\nout himself.\n\n268. And he calleth the second conformation the\nBride, which is called the Inferior Woman.\n\n269. And there are some who apply both these names\n(those, namely, of Love and Bride) to this Inferior Woman,\nbut these are not so.\n\n270. For the first H, He(oJ IHVH), is not called\nthe Bride ; but the last H, He, is called the Bride at\ncertain times on account of many symbolic reasons.\n\n271. For many are the times when the Male is not\nassociated with Her, but is separated from Her.\n\n272. Concerning this period it is said. Lev. xviii. 19 :\n** Also thou shalt not approach unto a woman in the\nseparation of her uncleanness.\"\n\n273. But when the Female hath been purified, and\nthe Male desireth to be united unto Her, then is she\ncalled the Bride — the Bride, properly so called.\n\n274. But as to that which pertaineth unto the Mother,\nthen the benevolence of Them both is not taken away for\nall eternity.\n\n275. Together They [Chokmah and Binah^ IH) ga\nforth, together They are at rest ; the one ceaseth not\nfrom the other, and the one is never taken away from\nthe other.\n\n276. And therefore is it written, Gen, ii. 10 : \" And\na river went forth out of Eden *' — i,e.^ properly speaking,.\nit continually goeth forth and never faileth.\n\n277. As it is written, Isa. Iviii. 11: \"And like a\nfountain of waters, whose waters fail not.*'\n\n278. And therefore is She called ** My love,** since\nfrom the grace of kindred association They rest in perfect\nunity.\n\n279. But the other is called the Bride, for when the\nMale Cometh that He may consort with Her, then is She\nthe Bride, for She, properly speaking, cometh forth as the\nBride.\n\n280. And therefore doth Solomon expound those two\nforms of the Woman ; and concerning the first form\nindeed he worketh hiddenly, seeing it is hidden.\n\n281. But the second form is more fully explained^\nseeing that it is not so hidden as the other.\n\n282. But at the end all his praise pertaineth unto\nHer who is supernal, as it is written. Cant. vi. 9 : \" She\nis the only one of Her Mother, She is the choice one of\nHer that bare Her.\"\n\n283. And since this Mother, Aima, is crowned with\nthe crown of the Bride, and the grace of the letter I,\n\nYod^ ceaseth not from Her for ever, hence unto Her\narbitration is committed all the liberty of those inferior,,\nand all the liberty of all things, and all the liberty of\nsinners, so that all things may be purified.\n\n284. As it is written. Lev. xvi. 30 : \" Since in that\nday he shall atone for you.\"\n\n285. Also it is written, I^v. xxv. 10 : *' And ye shall\n\n288 KABBALAH.\n\nhallow the fiftieth year.\"* This year is IVBL, Yabel,\nJubilee.\n\n286. What is Yobel? As it is written, Jer. xvii. 8:\n*' VOL IVBL, Va-El Yobel, And spreadeth out her roots\nby the river ; \" therefore that river which ever goeth forth\nand floweth, and goeth forth and faileth not.\n\n287. It is written, Prov. ii. 3 : \"If thou wilt call\nBinah the Mother, and wilt give thy voice unto\nThebunah.\"\n\n288. Seeing it is here said, \" If thou wilt call Binah\nthe Mother,\" wherefore is Thebunah added ?\n\n289. Assuredly, according as I have said, all things\nare supernal truth : Binah is higher than Thebunah.\nFor in the word BINH, Binah, are shown Father, Mother,\nand Son; since by ftie letters IH, Father and Mother are\ndenoted, and the letters BN, denoting the Son, are amalga-\nmated with them.\n\n290. ThBVNH, Thebunah, is the whole completion of\nthe children, since it containeth the letters BN, Ben,\nBTh, Bath, and VH, Vau He, by which are denoted the\nSon and Daughter.\n\n291. Yet AB VAM, Ab Ve-Am, the Father and the\nMother, are not found, save BAIMA, Be-Aima, in the\nMother, for the venerable Aima broodeth over Them,\nneither is She uncovered.\n\n292. Whence it cometh that that which embraceth\nthe two Children is called ThBVNH, Thebunah, and that\nwhich embraceth the Father, the Mother, and the Son is\ncalled BINH, Binah.\n\n293. And when all things are comprehended, they\nare comprehended therein, and are called by that name\nof Father, Mother, and Son.\n\n294. And these are ChKMH, Wisdom, Father;\n\nBINH, Understanding, Mother; and DOTh, Ddath,\n\nKnowledge.\n\n* The number answering to the \" fifty gates of Binah.\" (Bee \" Book\not Concealed Mystery,\" ch. i. § 46.)\n\n>\n\n295. Since that Son\"^' assumeth the symbols of His\nFather and of His Mother, and is called DOTh, Ddath^\nKnowledge, since He is the testimony of Them both.\n\n296. And that Son is called the first-born, as it is\nwritten, Exod. iv. 22 : \" Israel is my first-born son.\"\n\n297. And since He is called first-born, therefore it\nimplieth dual offspring. ' ' -\n\n298. And when Hi^* increaseth; in His Crown appear\n\nthree divisions.!\n\n299. But whether itbetdken itt this way or in that,\nthere are as well two as three divisions herein, for all\nthings are one ; and ^o i^ it in thi^ (^ght) or in that.|\n\n300. Nevertheless! Vie {the S<^) receiveth the inheri-\ntance of His Father and of His Mother.\n\n301. What is that inheritance? These two crowns,\nwhich are hidden within Them, ivhich They pass on in\nsuccession to this Son.§\n\n3b2. From the side of the Father (C^>^^^^) there is\none Crown concealed therein, which is called Chesed.\n\n303. And from the side of the Mother {Binah) there\nis one Crown, which is called Geburah.\n\n304. And all those crown His head (/.^., the Head of\nMicroprosopuJs),' and He tak^th them.\n\n305. And when that Father tod Mother shine above\nHith, 2X1 {these crowns) are called the phylacteries of the\n\n' ^ * Coitfpar e this with tlie Egi^ptian Honis, the son of Isis and Osiris.\nAlso notice tlie interchange of symbols between Amen, Kneph, and\nKhem. The name of the great Egyptian God Amen is noticeable when\nwe compare it with the qabalistic name AMN.\n\nt Compare with this the alchemical symbolism of Duenech, the King\nof Earth, after being overwhelmed by the waters, rising again, glorified\nand crowned with the triple crown of silver, iron, and gold — Chesed,\nGeburah, and Tiphereth, in the alchemic Sephiroth of the metals.\n\n{ The meaning is, that Father and Mother are contained in the Son ;\nfor these are the second, third, and sixth Sephiroth— 1.«., a, 3, and 6 ;\nand both 2 and 3 are contained in 6,^for 2 x 3=^6.\n\n§ The reflexive essence of Kether, the Crown, which operates in\nChokmah and Binah.\n\nU\n\n.- . .+\"\n\n290 KABBALAH.\n\nHead, and that Son taketh all things, and becometh the\nheir of all.\n\n306. And He passeth on His inheritance unto the\nDaughter, and the Daughter is nourished by Him. But,\nproperly speaking, henceforth {from the parents) doth the\nSon become the heir, and not the Daughter.\n\n307. The Son becometh the heir of His Father and of\nHis Mother, and not the Daughter, but by Him is the\nDaughter cherished.\n\n308. As it is written, Dan. iv. 12 : ** And in that tree\nfood for all.\"\n\n309. And if thou sayest all, assuredly He as well as\nShe are called TzDIQ, Tzediq, Just, and TzDQ, Tsedeq,\nJustice, which are in one and are one.\n\n310. All things are thus. Father and Mother are\nmutually contained in and associated with themselves.\n\n311. And the Father is the more concealed {of the two)^\nand the whole adhereth unto the Most Holy Ancient One.\n\n312. And dependeth from the Holy Influence, which\nis the Ornament of all Ornaments.\n\n313. And they, the Father and the Mother, constitute\nthe abode, as I have said.\n\n314. As it is written, Prov. xxiv. 3, 4: ** Through\nChokmah is the abode constructed, and by Thebunah is\nit established, and in Daath shall the chambers be filled\nwith all precious and pleasant riches.\n\n315. Also it is written, Prov. xxii. 18: \"For it is a\npleasant thing if thou keep (Ddath) within thee.*'\n\n316. This is the system of all things, even as I have\nsaid, and (a// things) depend from the Glorious Holy\nInfluence.\n\n317. Rabbi Schimeon said: In the (Jbrmer) Assembly\nI revealed not all things, and all those things have been\nconcealed even until now.\n\n318. And I have wished to conceal them, even unto\nthe world to come, because there also a certain question\nwill be propounded unto me.\n\nTHE LESSER HOL V ASSEMBL Y. 291\n\n319. As it is written, Isa. xxxiii. 6: \"And Chok-\niiiah and Daath shall be the stability of thy times,\nand strength of salvation ; the fear of Tetragrammaton\nIS His treasure,\" &c., and they shall seek out Wisdom,\nChokmah.\n\n320. Now truly thus is the will of the Most Holy\nand Blessed God, and without shame will I enter in\nbefore His palace.\n\n321. It is written, i Sam. ii. 3: \"Since AL\nDOVTh, E/ Daoth* is Tetragrammaton.\" Daoth, or of\nKnowledges (plural), properly speaking, for He acquireth\nDaoth by Inheritance.\n\n322. Through Daoth are all His palaces filled, as it is\nwritten, Prov. xxix. : \" And in Daath shall the chambers\nbe filled.\"\n\n323. And therefore Daath is not furthermore revealed,\nfor It occulty pervadeth Him inwardly.\n\n324. And is comprehended in that brain and in the\nwhole body, since \" El Daoth is Tetragrammaton.\"\n\n325. In the \" Book of the Treatise *' it is said concern-\ning these words, \"Since El Daoth is Tetragrammaton,\"\nread not DOVTh, Daoth, of knowledges, but ODVTh,+\nEdothy ot testimony.\n\n326. For HVA, Hoa, He Himself, is the testimony of\nall things, the testimony of the two portions.\n\n327. And it is said, Ps. Ixxviii. 5 : \" And He established\na testimony, ODVTh, in Jacob.\"\n\n328. Moreover, also, although we have placed that\nmatter in the ** Book of Concealed Mystery,\" still also\nthere what is mentioned of it is correct, and so all things\nare beautiful and all things are true.\n\n329. When the matter is hidden, that Father and\nMother contain all things, and all things are concealed\nin them.\n\n330. And they themselves are hidden beneath the\n\n* Plural of DaAth. f By Metathesis.\n\n.>;i4:Ars=jd^V,;;\n\n292 KABBALAH.\n\nHoly Influence of the Most Ancient of all Antiquity ; in\nHim are they concealed, in Him are all things included.\n\n331. HVA, Haa,. He Himself, is ^all things; blessed\nbe Hoa, and blessed be His l4ame in eternity, and unto the\nages of the ages.\n\n333. All the words of the conclave of the Assembly are\nbeautiful, and all are holy words — words which decline not\neither unto the right hand or unto the left.\n\n333. All are words of hidden meaning for those who\nhave entered in and departed thence, and so are they all.\n\n334. And those words have hereunto been concealed ;\ntherefore have I feared to reveal the same, but now they are\nrevealed.\n\n335. And I reveal them in the presence of the Most\nHoly Ancient King, for not for mine own glory, nor for\nthe glory of my Father's house, do I this ; but I do this\nthat I may not enter in ashamed before His palaces.\n\n336. Henceforth I only see that He, God the Mosjt\nHoly — may He be blessed ! — and all the;se truly just men\nwho are here found, can all consent {hereunto) with me.\n\n337. For I see that all can rejoice in these my nuptials,\nand that they all can be admitted unto my nuptials in that\nworld. Blessed be my portion !\n\n338. Rabbi Abba sait^ that when (Rabbi Schimeon)\nhad finished this discourse, the Holy Light (/.^., Rabbi\nSchimeon) lifted up his hands and wept, and shortly after\nsmiled.\n\n339. For he wished to reveal another matter, and\nsaid : I have been anxious concerning this matter all my\ndays, and now they give me not leave.\n\n340. But having recovered himself he sat down, and\nmurmured with his lips and bowed himself thrice ; neither\ncould any other man behold the place where he was, much\nless him.\n\nV\n\nTHE LESSER BQL V ASSEMBL K\n\nCHAPTER IX.\n\nCONCERNING MICROPROSOPUS AND HIS BRIDE IN GENERAL.\n\n341. He said : Mouth, mouth, which hath followed out\nall these things, they shall not dry up thy fountain.\n\n342. Thy fountain goeth forth and faileth not : surely\nconcerning thee may this be applied : '' And a river went\nforth out of Eden ; \" also that which is written : << Like a\nfountain of waters whose waters fail not.\"\n\n343. Now I testify concerning ihyself, that all the days\nwhich I have lived I have desired to behold this day, yet\nwas it not the will (of God).\n\n344. For with this crown is this day crowned, and now\nas yet I intend to reveal certain things before God the Most\nHoly — may He be blessed ! — and all these things crown\nmine head.\n\n345. And this day\"\" suffereth not increase, neither can it\npass on into the place of another day, for this whole day\nhath been yielded unto my power.\n\n346. And how I begin to reveal these things, that I may\nnot enter ashamed into the world to come. Therefore I\nbegin and say :\n\n347. \"It is written, Ps. Ixxxix. 14 : «TzDQ VMShPT,\nTzedeq Va-Meshephai^ Justice and Judgment are the abode of\nThy throne ; ChSD VAMTh, CJustd Va-Emeth, Mercy and\nTruth shall go before Thy countenance.' \"\n\n348. What wise man will examine this, so that he may\nbehold His paths, (thos9y namely^ of the Most Holy Supernal\nOne, the judgments of truth, the judgments which are\ncrowned with His supernal crowns.\n\n349. For I say that all the lights which shine from\n\n* Meaning the period of revealing these matters, not exactly a day of\ntwenty-four hours : day in the scriptural and qabalistical sense.\n\n- '' ' • ■ I ' r'rriimi '■■'T\n\n294 KABBALAH.\n\nthe Supreme Light, the Most Concealed of All, are all paths\n{leading) towards that Light.\n\n350. And in that Light which existeth in those single\npaths, whatsoever is revealed is revealed.\n\n351. And all those lights adhere mutually together, this\nlight in that light, and that light in this light.\n\n352. And they shine mutually into each other, neither\nare they divided separately from each other.\n\n353. That Light, I say, of those lights, severally and\nconjointly, which are called the conformations of the\nKing, or of the Crown of the King, that which shineth and\nadhereth to that Light, which is the innermost of all things>\nnor ever shineth without them.\n\n354. And therefore do all things ascend in one path,\nand all things are crowned by one and the same thing, and\none thing is not separated from another, since HVA, HoUf\nHimself, and His Name, are one.\n\n355. That Light which is manifested is called the\nVestment ; for He Himself, the King^ is the Light of all\nthe innermost.\n\n356. In that Light is Hoa, Who is not separated nor\nmanifested.\n\n357. And all those lights and all those luminaries\nshine forth from the Most Holy Ancient One, the Con-\ncealed with all Concealments, who is the Highest Light.\n\n358. And whensoever the matter is accurately examined\nall those lights which are expanded are no longer found,\nsave only that Highest Light.\n\n359. Who is hidden and not manifested, through\nthose vestments of ornament which are the vestments of\ntruth, QShVT, Qeshot, the forms of truth, the lights of\ntruth.\n\n360. Two light-bearers are found, which are the\nconformation of the throne of the King ; and they are\ncalled TzDQ, Tzedeg, Justice, and MShPT, Meshephat^\nJudgment.\n\n361. And they are the beginning and the consumma-\n\ntion. And through them are all the Judgments crowned,\nas well superior as inferior.\n\n362. And they all are concealed in Meshephat. And\nfrom that Meshephat is Tzedeq nourished.\n\n363. And sometimes they call the same, MLKI TzDQ\nMLK ShLM, Meleki Tzedeq Melek Shaletn^ Melchizedek,\nKing of Salem.\n\n364. When the judgements are crowned by Meshephat,\nall things are mercy ; and all things are in perfect peace,\nbecause the one temperateth the other.\n\n365. Tzedeq and the Rigours are reduced into order,\nand all these descend into the world in peace and in\nmercy.\n\n366. And then is the hour sanctified, so that the Male\nand the Female are united, and the worlds all and several\nexist in love and in joy.\n\n367. But whensoever sins are multiplied in the world,\nand the sanctuary is polluted, and the Male and Female are\nseparated.*\n\n368. And when that strong Serpent beginneth to arise.\nWoe, then, unto thee, O World! who in that time art\nnourished by this Tzedeq. For then arise many slayers of\nmen and executioners {of judgment) in thee, O World.\nMany just men are withdrawn from thee.\n\n369. But wherefore is it thus ? Because the Male is\nseparated from the Female, and Judgment, Meshephat, is\nnot united unto Justice, Tzedeq.\n\n370. And concerning this time it is written, Prov.\nxiii. 23 : '* There is that is destroyed, because therein is\nnot Meshephat.\" Since Meshephat is departed from this\nTzedeq which is not therefore restrained ; and Tzedeq hath\noperation after another nmnoer.\n\n371. And concerning this (matter) thus speaketh Solomon\nthe king, Eccles. vii. 16 : '' All these things have I seen\n\n* In other words, where there is unbalanced force, there is the origin\n«fevil.\n\n■•.«i«iW:J«3f-'M\n\nV\n\n296 KABBALAH.\n\nin the days of my HBL, Hebel/, there is a just man who\nperisheth in his Tzedeq,\" &c.\n\n372. Where by the word HBL, Hebel {wkicA is usua/fy\ntranslated ** vanity **)f is understood the breath from those\nsupernal breathers forth which are called the nostrils of the\nKing.\n\n373. But when he saith HBLI, Hebeli^ of my breath,\nTzedeq, Justice, is to be understood, which is MLKVThA\nQDIShA, Malkutha Qadisha, the holy Malkuth {Sanctum\nRegnum^ the Holy Kingdom).\n\n374. Fdr when She is stirred up in Her judgments\nand severities, then hath this saying place : '' There is a just\nman who perished in his Tzedeq,\"\n\n375. For what reason ? Because Judgment, Meshephat,\nis far from Justice, Tzedeq. And therefore is it said, Prov.\nxiii. 23 : '^ And there is that is destroyed because therein is\nnot Meshephat.\"\n\n376. Come and see! When some sublimely just man\nis found in the world, who is dear unto God the Most\nHoly One — may He be blessed ! — then even if Tzedeq,\nJustice, alone be stirred up, still on account of him the\nworld can bear it. ^\n\n377. And God the Most Holy — may He be blessed ! —\nincreaseth His glory so that He may not be destroyed by\nthe severity (of the judgments^ .\n\n378. But if that just man remaineth not in his place,\nthen from the midst is he taken away for example by\nthat Meshephat, Judgment, so that before it he cannot\nmaintain his place, how much less before Tzedeq,\nJustice.\n\n379. David the king said at first, Ps. xxvi. 2 : \" Try\nme, O Tetragrammaton, and prove me ! \" For I shall\nnot be destroyed by all the severities, not even , by Xzedeq,\nJustice Herself, seeing that I am joined thereunto.\n\n380. For what is written, Ps. xvii. 15 : ** In Tzedeq,\nJustice, I will behold Thy countenance.\" Therefore,\nproperly speaking, I cannot be destroyed through\n\nTzedeq, seeing that I can maintain myself in its\n*se verities.*\n\n381. But after that he had sinned, he was even\nready to be consumed by that Meshephat, Judgment.\nWhence it is written, Ps. cxliii. 2 : \" And enter not into\nMeshephat, Judgment, with Thy servant ! \"\n\n382. Come and see! When that Tzedeq, Justice, is\nmitigated by that Meshephat, Judgment, then is it called\nTzDQH, Tzedeqah^ Liberality.\n\n383. And the world is tempered by Chesed, Mercy, and\nis filled therewith.\n\n384. As it is written, Ps. xxxiii. 5 : \" Delighting in\nTzDQH, Liberality, and MShPT, Judgment ; the earth\nis full of the ChSD, Mercy, of Tetragrammaton.\n\n385. I testify concerning myself, that during my whole\nlife I have been solicitous in the world, that I should not\nfall under the severities of Justice, nor that the world should\nbe burned up with the flames thereof.\n\n386. As it is written, Prov. xxx. 20 : *' She eateth and\nwipeth her mouth.\"\n\n387. .Thenceforward and afterwards all and singular are\nnear unto the Abyss.\n\n388. And verily in this generation certain just men are\ngiven (upon earth) ; but they are few who arise that they\nmay defend the ilock from the four angles (otherwise, but\njudgments arise against the world, and desire to rush\n\nupon us).\n\n* Because in those severities, and behind them, he can see the\n<^ouptenance of God.\n\n298 KABBALAH.\n\nCHAPTER X.\n\nCONXBRNING MICROPROSOPUS IN ESPECIAL, WITH CERTAIN\nDIGRESSIONS ; AND CONCERNING THE EDOMITB KINGS.\n\n389. Hereunto have I propounded how one things\nagreeth with another ; and I have expounded those things-\nwhich have been concealed in the most Holy Ancient One,\nthe Concealed with all Concealments ; and how these are-\nconnected with those.\n\n390. But now for a time I will discourse concerning the -\nrequisite parts of Microprosopus ; especially concerning\nthose which were not manifested in the Conclave of th&\nAssembly, and which have been concealed in mine heart,,\nand have not been given forth in order therefrom.\n\n391. Hereunto have I mystically and in a subtle^\nmanner propounded all those matters. Blessed is his\nportion who entereth therein and departeth therefrom,\nand {blessed the portion) of those who shall be the heirs of\nthat inheritance.\n\n392. As it is written, Ps. cxliv. 15: \"Blessed are the\npeople with whom it is so,'* &c.\n\n393. Now these be the matters which we have pro-\npounded. The Father* and the Mother! adhere unto-\nthe Ancient One, and also unto His conformation ; since\nthey depend from the Hidden Brain, Concealed with all\nConcealments, and are connected therewith.\n\n394. And although the Most Holy Ancient One hath\nbeen conformed {as it were) alone (/>., apparently apart'\nfrom all things at first sight) ; yet when all things are\naccurately inspected, all things are HVA, Hoa^ Himself,\nthe Ancient One, alone.\n\n395. Hoa is and Hoa shall be; and all those forms\n\n* Chokmah. f Binah.\n\ncohere with Himself, are concealed in Himself, and are not\nseparated from Himself.\n\n396. The Hidden Brain is not manifested, and Micro-\nprosopus) doth not depend immediately from it.\n\n397. The Father and the Mother proceed from this\nBrain, and depend from It, and are connected with It.\n\n398. (Through Them) Microprosopus dependeth from the\nMost Holy Ancient One, and is connected {with Him), And\nthese things have we already revealed in the Conclave of\nthe Assembly.\n\n399. Blessed is his portion who entereth therein and\ndeparteth therefrom, and hath known the paths ; so that he\ndeclineth not unto the right hand, or unto the left.\n\n400. But if any man entereth not therein and departeth\ntherefrom, better were it for that {man) that he had never\nbeen born. For thus it is written, Hos. xiv., 10: \"True\nare Thy ways, O Tetragrammaton ! \"\n\n401. Rabbi Schimeon spake and said: Through the\nwhole day have I meditated on that saying where it is\nsaid, Ps. xxxiv. 2 : ** My Nephesch* shall rejoice in\nTetragrammaton, the humble shall hear thereof and\nrejoice ; \" and now that whole text is confirmed {in my\nmind),\n\n402. \" My Nephesch shall rejoice in Tetragrammaton.\"\nThis is true, for my Neschamah is connected therewith,\nradiateth therein, adhereth thereto, and is occupied\nthereabout, and in this same occupation is exalted in its place.\n\n403. \" The humble shall hear thereof and rejoice.\" All\nthose just and blessed men who have come into communion\nwith God, the most Holy — blessed be He ! — all hear and\nrejoice.\n\n404. Ah ! now is the Holy One confessed ; and therefore\n\" magnify Tetragrammaton with me, and let us exalt His\nName together ! \"\n\n* See Introduction concerning the parte of the soul, Chiah, Nes-\nchamah, Ruach, and Nephesch.\n\n^'A. l-^S\n\nJ.?'.\n\njoo KABBALAH.\n\n405. Thus is it written, Gen. xxxvi. 31 : \" And those\nare the kings who reigned in the land of Edom.\" And also\nit is written thus, Ps. xlviii. 4: ''Since, lo ! the kings\nassembled, they passed away together.\"\n\n406. \" In the land of Edom.\" That is, in the place\nwherewith the judgments are connected.\"\n\n407. *' They passed away together.\" As it is written,\n**' And he died, and there reigned in his stead.\"\n\n408. \" They tjjiemselves beheld, so were they astonished ;\nthey fea];ed, and hasted away.\" Because they remained not\nin their place, since the contormations of the King had not\nas'yet been formed, and the Holy City and its wall were not\nas yet prepared.\n\n409. This is tnat which followeth in the text : \" As we\nhave heard, so have we seen, in the city,\" &c. For all did\nnot endure.\n\n410. But She {the Bride) now subsisteth beside the Male,\nwith Whom She abideth.\n\n411. This is that which is written, Gen. xxxvi. 39:\n''' And Hadar reigned in his stead, and the name of his city\nwas Pau, and the name of his wife was Mehetabel, the\ndaughter of Matred, the daughter of Mizaheb.\"\n\n412. Assuredly this have we before explained in the\nAssembly.'''\n\n413. Now, also, in the book of the teaching of Rav\nHamenuna the Elder it is said: **And Hadar reigned in\nhis stead.\" The word HDR, Hadar^ is properly to be ex-\npounded according unto that which is said, Lev. xxiii. 40 :\n^* The fruit of trees which are HDR, Hadar^ goodly.\"\n\n414. <' And the name of his wife Mehetabel,*' as it is\nwritten (in the text just cited)^ \" branches of palm trees.\"\n\n415. Also it is written, Ps. xcii. 3 : \" The just man shall\nilourish as the palm tree.\" For this is of the male and\nfemale sex.\n\n416. She is called \"the daughter of Matred;\" that is,\n\n* See •* Greater Holy Assembly.\" ch. xlii. §§ 984-996; ch. xxvi. §§\n513-532.\n\nTHE LESSER HOL V ASSEMBL Y. 30 p\n\nthe Daughter from that place wherein all things are bound\ntogether, which is called AB, Father.\n\n417. Also it is written, Job. xxviii. 13 : ** Man knoweth\nnbt the price thereof, neither is it found in the land of the^\n\n>»\n\n418. She is the Daughter of Aima, the Mother; from«\nWhose side the judgments are applied which strive against\nall things.\n\n419. \" The Daughter of Mizaheb;\" because She hath\nnourishment from the two Countenances {Chokmah and\"\nBinahf which are within Xitther) ; and shineth with two-\ncblours — namely from GhSD, Chesed^ Mercy ; and from\nDIN, Din, Judgment. .\n\n420. For before the world was established Countenance*\nbeheld not Countenance.*\n\n421. And therefore^^ were the Prior Worlds destroyed,\nfor the Prior Worlds were formed without {eguiiibratedy\nconformation,\n\n422. But these which existed not in conformation are\ncalled vibrating flames and sparks, like as when the worker\nin stone striketh sparks from. the flint with his hammer, or*\nas when the smith smiteth the iron and dasheth forth sparks\non every side.\n\n423. And these sparks which fly forth flame and scin-\ntillate, but shortly they a;fe ^tingtiished. And these are-\ncalled the Prior Worlds.\n\n424. And therefore have they been destroyed, and per-\nsist not, until the Most Holy Ancient One can be conformed,^\nand the workman can proceed unto His work.\n\n425. And therefore have we related in our discourse-\nthat that ray sendeth forth sparks upon sparks in threes\nhundred and twenty directions.\n\n426. And those sparks are called the Prior Worlds, and\nsuddenly they perished.\n\n427. Then proceeded the workman unto His work, and«>\nwas conformed, namely as Male and Female.\n\n* See '* Book of Concealed Mystery,\" ch. i. §§ 2, 3, 4, et. seq.\n\n302 KABBALAH.\n\n428. And those sparks became extinct and died, but\nnow all things subsist.\n\n429. From a Light-Bearer of insupportable brightness\nproceeded a Radiating\"^ Flame, dashing ofif like a vast\nand mighty hammer those sparks which were the Prior\nWorlds.\n\n430. And with most subtle ether were these inter-\nmingled and bound mutually together, but only when they\n^ere conjoined together, even the Great Father and Great\nMother.\n\n431. From Hoa^ Himself, is AB, the Father; and from\nHoa^ Himself, is Ruach, the Spirit ; Who are hidden in the\nAncient of Days, and therein is that ether concealed.\n\n432. And It was connected with a light-bearer, which\nwent forth from that Light-Bearer of insupportable bright-\nness, which is hidden in the Bosom of Aima, the Great\nMother.\n\nCHAPTER XL\n\nCONCERNING THE BRAIN OF MICROPROSOPUS AND ITS\n\nCONNECTIONS.\n\n433. And when both can be conjoined and bound\ntogether mutually (z.^., the Father and the Mother), there\nproceedeth thenceforth a certain hard Skull.\n\n434. And it is extended on its sides, so that there\nmay be one part on one side, and another one on another\nside.\n\n435. For as the Most Holy Ancient One is found to\ninclude equally in Himself the Three Heads,! so all things\n\n* Compare this with Miolner, the hammer of Thor, of Scandinavian\njmythology.\n\nt Chokmah and Binah, included in Kether.\n\nare symbolized under the form of the Three Heads, as we\niiave stated.\n\n436. Into this skull {0/ Microprosopus) distilleth the\ndew from the White Head (of Macroprosopus)^ and cover-\n«thit.\n\n437. And that dew appeareth to be of two colours, and\nby it is nourished the field of the holy apple trees,\n\n438. And from this dew of this Skull is the manna\nprepared for the just in the world to come.*\n\n439. And by it shall the dead be raised to life.\n\n440. But that manna hath not at any other time been\nprepared so that it might descend from this dew, save at\nthat time when the Israelites were wandering in the\nwilderness, and the Ancient One supplied them with food\nfrom this place ; because that afterwards it did not fall out\nso more fully.\n\n441. This is the same which is said, Exod. xvi. 4 :\n** Behold I rain upon you bread from heaven.\" And\nalso that passage where it is thus written, Gen. xxvii. 28 :\n** And the Elohim shall give unto thee of the dew of\nheaven.\"\n\n442. These things occur in that time. Concerning\nanother time it is written : << The food of man is from God\nthe Most Holy One — ^blessed be He ! \" — and that dependeth\nfrom MZLA, Mezla, the Influence ; assuredly, from the\nInfluence rightly so called.\n\n443. And therefore is it customary to say : ** Con-\ncerning children, life, and nourishment, the matter\ndependeth not from merit, but from the Influence.*' For\nall these things depend from this Influence, as we have\nalready shown.\n\n444. Nine thousand myriads of worlds receive influence\nfrom and are upheld by that GVLGLThA, Golgelthay\nSkull.\n\n* It is to be noted that this word isMNA, Manna, and is a Metathe-\nsis of the letters AMN, Amen, which has been shown in the \" Book of\nConcealed Mystery \" to be eqoal by Gematria to IHVH ADNI.\n\n304 KABBALAH.\n\n445. And in all things is that subtle AVIRA, Auiray,\nEther/ contained, as It Itself containeth all things, and as\nin It all things are comprehended.\n\n446. His countenance is extended in two sides,! in two\nlights, which in themselves contain all things.\n\n447. And when His countenance (/.^.', 'that of Micro-\nprosopus) looketh back upon the countenahde t)f the Most\nHoly Ancient One, all things are called ARK APIM,\nArikh AphitHj Vastness of Countenance.' • ' •\n\n448. What is ARK APIM, or Vasftness of Counte-\nnance ? Also it should rather be called ARVK APIM,\nArokh Aphim^ Vast in Countenance. \\ ' > J\n\n449. Assuredly thus is the tradition, since 'also H^\nprolongeth His wrath against the wicked. ' But the phra^\nARK At'IM, 4p^h Aphim, also implies the same as\n\" healing power of countenance.\"\n\n450. Seeing that health is never found in the world\nsave when the countenances {of Macroprosopus and Micro-\nprosopus) miitually behold each other. /\n\n451. In the hollow of the Skull {^f Microprosopus)\nshine three lights. And although thou canst call them\nthree, yet notwithstanding are there four, J as we have\nbefore said.\n\n452. He {Microprosopus) is the heir of His Father\nand of his Mother, and there are tWo inheritances from\nThem ; all which things are bound together under the\nsymbol of the Crown of His Head. And they are the\nphylacteries of His Head.\n\n453. After that these are united together after a\n\n* ? Astral Light.\n\nt Right and left ; while in Macroprosopus '* all is right.\"\nX At first sight this seems a contradiction, but on careful examination\nthe difficulty disappears. A triangle is a fit expression of the number 3.\nIt has 3 angles, it has 3 sides ; but there is the whole figure itself also»\nwhich is the synthesis of the sides and the angles. So there are the 3\nangles and the whole figure itself which contains them, and thus\ncompletes the Trinity by the Quaternary : in the Tetragramraaton,\nIHV, and H final, which forms the synthesis.\n\ncertain manner they shine, and go forth into the Three\nCavities of the Skull.\n\n454. (And then) singly they are developed each after its\nown manner, and they are extended through the whole\nbody.\n\n455. But they are associated together in two Brains, and\nthe third Brain containeth the others in itself.*\n\n456. And it adhereth as well to the one side as to the\nother, and is expanded throughout the whole body.\n\n457. And therefrom are formed two colours mixed\ntogether in one, and His countenance shineth.\n\n458. And the colours of His countenance are symbols\nof Ab {the Eather) and Aima {the Mother), and are called\nDaath {Knowledge) in Daath.\n\n459. As it is written, i Sam. ii. 3 : \" Since El\nDaoth {plural) is Tetragrammaton,\" because in him there are\ntwo colours.\n\n460. Unto Him {Microprosopus) are works ascribed\ndiversely ; but to the Most Holy Ancient One {operations)\nare not ascribed diversely.\n\n461. For what reason doth He {Microprosopus) admit\nof variable disposition ? Because He is the heir of two\ninheritances (f.f.,y^(?m Chokmah and Binah).\n\n462. Also it is written, Ps. xviii. 26 : \" With the merci-\nful man thou shalt show thyself merciful.\"\n\n463. But also truly and rightly have the Companions\ndecided concerning that saying where it is written,\nGen. xxix. j2\\ ''And Jacob declared unto Rachel that\nhe was her father's brother, and that he was Rebekah*s\nson.\n\n464. It is written, '< Rebekah's son,*' and not '' the\nson of Isaac.\" And all the mysteries are in Chokmah.f\n\n* Thus rigidly following out the rule of the symbolism before given,\nthat Chokmah and Binah are contained in Kether. In this is the key\nof all religions.\n\nt BChKMThA, Bg'Ckokmatha ; ChKMThA is the emphatic Chaldee\nform of ChKMA, which is Chaldee for Hebrew ChKMH.\n\nv\n\n3o6 KABBALAH.\n\n465. And therefore is (Chokmah) called the Perfection\nof all : and to it is ascribed the name of Truth.\n\n466. And therefore is it written, \" And Jacob declared : '*\nand not written, '< and Jacob said.\"\n\n467. Those {two) colours are extended throughout\nthe whole Body (of Mkroprosopus) and His Body cohereth\nwith them.\n\n468. In the Most Holy Ancient One, the Concealed\nwith all Concealments, (things) are not ascribed diversely,\nand unto Him do they not tend (diversely)^ since the\nwhole is the same (^ith itself) and (thus is) life unto\nall (things) ; and from Him judgment dependeth not\n(directly).\n\n469. But concerning Him (Microprosopus) it is written,\nthat unto Him are ascribed (diverse) works, properly\nspeaking.\n\nCHAPTER Xn.\n\nCONCERNING THE HAIR OF MICROPROSOPUS.\n\n470. From the skull of the Head (of Microprosopus)\ndepend all those chiefs and leaders (otherwise, all those\nthousands and tens of thousands), and also from the locks\nof the hair.\n\n471. Which are black, and mutually bound together, and\nwhich mutually cohere.\n\n472. But they adhere unto the Supernal Light from\nthe Father, AB, Ab, which surroundeth His Head (i.e..,\n(that of Microprosopus) \\ and unto the Brain, which is\nilluminated from the Father,\n\n473. Thencefrom, even from the light which sur-\nroundeth His Head (/.^., that of Microprosopus) from the\nMother, Aima, and from the second Brain, proceed long\nlocks upon locks (of hair).\n\n474. And all adhere unto and are bound together\nwith those locks* which have their connection with the\nFather.\n\n475. And because (these locks are) mutually intermin-\ngled with each other, and mutually intertwined with each\nother, hence all the Brains are connected with the Supernal\nBrain (of Macroprosopus).\n\n476. And hence all the regions which proceed from the\nThree Cavities of the Skull are mingled mutually together,\nas well pure as impure, and all those accents and mysteries\nare as well hidden as manifest.\n\n477. And since all the Brains have a secret connection\nwith the ears of Tetragrammaton, in the same way as they\nshine in the crown of the Head, and enter into the hollow\nplaces of the Skull.\n\n478. Hence all these locks hang over and cover the sides\nof the ears, as we have elsewhere said.\n\n479. And therefore is it written, 2 Kings xix. 16 :\n** Incline, O Tetragrammaton, Thine ear, and hear ! \"\n\n480. Hence is the meaning of this passage, which is\nelsewhere given : ** If any man wisheth the King to incline\nHis ear unto him, let him raise t the head of the King and\nremove the hair from above the ears ; then shall the King\nhear him in all things whatsoever he desireth.\"\n\n481. In the parting of the hair a certain path is con-\nnected with the {sami) path of the Ancient of Days, and\ntherefrom are distributed all the paths of the precepts of the\nlaw.\n\n482. And over these {locks of hair) are set all the Lords\n\n* That ie, the locks which have their origin in the influence of the\nGreat Mother are interwoven mutually with those which originate from\nChokmah.\n\nfMeaning, let him supplicate Macroprosopus, developed in the forms\nof Chokmah and Binah, which are summed up in Aima the Great\nMother, to incline Microprosopus to be favourable. This is identical\nwith the Catholic custom of invoking the intercession of the Virgin\nwith Her Son ; for Mary = Mare = Sea ; and the Great Sea is Binah.\n\n3o8 KABBALAH.\n\nof Lamentation and Wailing; and they depend from the\nsingle locks.\n\n483. And these spread a net for sinners, so that they may\nnot comprehend those paths.\n\n484. This is that which is said, Prov. iv. 18 : '' The path\nof the wicked is as darkness.\"\n\n485. And these all depend from the rigid locks ;\nhence also these are entirely rigid, as we have before\nsaid.\n\n486. In the softer (locks) adhere the Lords of Equili-\nbrium, as it is written, Ps. xxv. 10 : \" All the paths of\nTetragrammaton are ChSD, Chesed^ and AMTh, Emeth^\nMercy and Truth.\"\n\n487. And thus when these developments of the Brain\nemanate from the Concealed Brain, hencefrom each singly\nderiveth its own nature.\n\n488. From the one Brain the Lords of Equilibrium pro-\nceed through those softer locks, as it is written : Ps. xxv,\n10 : '* All the paths of Tetragrammaton are Chesed and\nEmeth.\"\n\n489. From the second Brain the Lords of Lamentation\nand Wailing proceed through those rigid locks and depend\n(from them). Concerning whom it is written : Prov. iv. 19 ;\n** The path of the wicked is as darkness ; they know not\nwherein they stumble/*\n\n490. What is this passage intended to imply ?\nAssuredly the sense of these words, \" they know not,\"\nis this, ** They do not know, and they do not wish to\nknow.\"\n\n491. ** Wherein they stumble.\" Do not read **BMHy\nBameh^ wherein,\" but \" BAIMA, Be-Aima^ in Aima, the\nMother,\" they stumble. That is, through those who are\nattributed unto the side of the Mother.\n\n492. What is the side of the Mother ? Severe Rigour,\nwhereunto are attributed the Lords of Lamentation and\nWailing.\n\n493. From the third Brain the Lords of Lords proceed\n\nthrough those locks arranged in the middle condition {i.e.\npartly hard and partly softj^ and depend {therefrom) ; and\nthey are called the Luminous and the Non-Luminous\nCountenances.\n\n494. And concerning these it is written, Prov. iv. 26 :\n'' Ponder the path of thy feet.\"\n\n495. And all these are found in those locks of the hair of\nthe Head.\n\nCHAPTER XHL\n\nCONCERNING THE FOREHEAD OF MICROPROSOPUS.\n\n496. The forehead of the Skull (of Microprosopus) is the\nforehead for visiting sinners (otherwise, for rootmg out\n\nsinners).\n\n497. And when that forehead is uncovered there are\n•excited the Lords of Judgments against those who are\nshameless in their deeds.\n\n498. This forehead hath a rosy redness. But at that\ntime when the forehead of the Ancient one is uncovered\nover against this forehead, the latter appeareth white as\nsnow.\n\n499. And that time is called the Time of Grace for all.\n\n500. In the \" Book of the Teaching of the School of Rav\nYeyeva the Elder \" it is said : The forehead is according as\nthe forehead '>'' of the Ancient One. Otherwise, the letter\nChtth^ Ch, is placed between the other two letters, accord-\n\n* The word translated forehead is MTzCh, Mettack ; now if a meta-\nthesis be formed of this word by placing the last letter between the first\nand second letters, we get MChTz, he shall smite. Hence the first\nform symbolizes Mercy, and the second, Severity.\n\n.^1 ■\n\n310 KABBALAH.\n\ning to this passage, Num. xxiv. 17 : ** VMChTz, VeMacketZj\nand shall smite the corners of Moab ? \"\n\n501. And we have elsewhere said that it is also called\nNTzCh, Netzach^ the neighbouring letters {^M and N ; neigh-\nbouring letters in the alphabet that is, and allied in sense, for\nMem = Water, and Nun = Fish, that which lives in the water) be-\ning counterchanged. (Netzach= Victory, and is the seventh\nSephira),\n\n502. But many are the NTzChIM, Netzachim, Vic-\ntories ;* so that another (development of) Netzach may be\nelevated into another path, and other Netzachim may be\ngiven which are extended throughout the whole body {of\nMicroprosopus),\n\n503. But on the day of the Sabbath, at the time of the\nafternoon prayers, the forehead of the Most Holy Ancient\nOne is uncovered, so that the judgments may not be\naroused. .\n\n504. And all the judgments are subjected ; and although\nthey be there, yet are they not called forth. (Otherwise,\nand they are appeased.)\n\n505. From this forehead depend twenty-four tribunals,\nfor all those who are shameless in their deeds.\n\n506. And it is written, Ps. Ixxiii. 11:** And they have\nsaid, * How can El know ? and is there knowledge in the\nMost High ? * \"\n\n507. But truly (the tribunals) are only twenty ; where-\nfore are four added ? Assuredly, in respect of the punish-\nments of the inferior tribunals which depend from the\nSupernals.\n\n508. Therefore there remain twenty. + And therefore\nunto none do they adjudge capital punishment until\n\n* And therefore is the divine name of Tzabaoth, or hosts, attributed\nboth to Netzach and to Hod, the seventh and eighth Sephiroth, as may\nbe seen by referring to the Introduction, and to the *'Book of Con-\ncealed Mystery,*' ch. iii. § 5, annotation.\n\nt And 20 is H, He, in the four worlds, for H=5, which, multiplied by\n4 = 20. . r. .\n\nhe shall have fulfilled and reached the age of twenty years\nin respect of these twenty tribunals.\n\n509. But in our doctrine regarding our Arcana have we\ntaught that the books which are contained in the Law refer\nback unto these twenty-four.\n\nCHAPTER XIV.\n\nCONCERNING THE EYES OF MICROPROSOPUS.\n\n510. The Eyes of the Head {of Microprosopus) are those\neyes from which sinners cannot guard themselves ; the eyes\nwhich sleep, and yet which sleep not.\n\n511. And therefore are they called \"Eyes like unto\ndoves, KIVNIM, Ke-Ionimr What is IVNIM, lonim^\nSurely it is said, Lev. xxv. 17 : ** Ye shall not deceive any\nman his neighbour.\"\n\n512. And therefore is it written. Psalm xciv. 7: ** IH,\nYah^ shall not behold.\" And shortly after verse 9 : \" He\nthat planteth the ear, shall He not hear ? He that formeth\nthe eye, shall He not see ? \"\n\n513. The part which is above the eyes (the eyebrows) con-\nsisteth of the hairs, which are distributed in certain pro-\npbrtions.\n\n514. From those hairs depend one thousand seven\nhundred Lords of Inspection for striving in battles. And\nthen all their emissaries arise and unclose the eyes.\n\n515^ In the skin which is 6ibove the eyes {ike eyelids) are\nthe eyelashes, and there unto adhere thousand thousands\nLords of Shields.\n\n516. And these be called the covering of the eyes. And\nall those which are called {under the classification of) the eyes\nof IHVH, Tetragrammaton, are not unclosed, nor awake,\nsave in that time when these coverings of the eyelashes be\n\n.i-HrVsw-sae^'-.*\n\n312 KABBALAH.\n\nseparated from each other — namely, the lower from the\nupper (eyelashes).\n\n517. And when the lower eyelashes are separated from\nthe upper, and disclose the abode of vision, then are the eyes\nopened in the same manner as when one awaketh from his\nsleep.\n\n518. Then are the eyes rolled around, and {Microproso-\npus) looketh back upon the open eye {of Macroprosopus), and\nthey are bathed in its white brilliance.\n\n519. And when they are thus whitened, the Lords of the\nJudgments are turned aside from the Israelites. And there-\nfore it is written, Ps. xliv. 24 : \" AWak6 : wherefore sleepest\nthou, O Tetragrammaton ? Make haste,\" &c.\n\n520. Four colours appear in those eyes ; from which\nshine the four coverings of the phylacteries, which shine\nthrough the emanations of the Brain.\n\n521. Seven, which are called the eyes of Tetragramma-\nton, and the inspection, proceed from the black colour of\nthe eye ; as we have said.\n\n522. As it is written, Zach. iii. 9 : ** Upon one stone\nseven eyes.\" And these colours flame forth on this side.\n\n523. From the red go forth others, the Lords of Exam-\nination for Judgment.\n\n524. And these are called : \" The eyes of Tetragramma-\nton going forth throughout the whole earth.\"\n\n525. Where it is said {in the feminine gender) \" MShVT\nTVTh, Meshotetoth, going forth,\" and not \" MShVTTIM,\nMeshotetitn^^ in the masculine, because all are judg-\nment.\n\n526. From the yellow proceed others who are destined\nto make manifest deeds as well good as evil.\n\n527. As it is written, Job xxxiv. 21: \"Since His eyes\nare upon the ways of man.\" And these Zach. iv. 10, are\ncalled ** The eyes of Tetragrammaton, MShVTTIM, Mesho-\ntetim, going forth around, but in the masculine gender,\nbecause these extend in two directions — towards the good\nand towards the evil.\n\n528. From the white brilliance proceed all those\nanercies and all those benefits which are found in the\n^world, so that through them it may be well for the\nIsraelites.\n\n529. And then all those three colours are made white,\ntso that He may have pity upon them.\n\n530. And those colours are mingled together mutually,\n^nd mutually do they adhere unto each other. Each one\naffecteth with its colour that which is next unto it.\n\n531. Excepting the white brilliance wherein all are\n•comprehended when there is need, for this enshroudeth\n4them all.\n\n532. So therefore no man can convert all the inferior\n• colours — the black, red, and yellow — into the white\nbrilliance.\n\n533. For only with this glance {0/ Macroprosopus) are\n^hey all united and transformed into the white brilliance.\n\n534. His eyelashes (Z.^., those of MicroprosopuSy for to the\n^ye of Macroprosopus neither eyebrows nor eyelashes are attributed)\nAre not found, when (his eyes) desire to behold the colours ;\nseeing that his eyelashes disclose the place {of sight) for\nbeholding all the colours.\n\n535. And if they disclose not the place {of vision) iht\n(eyes) cannot see nor consider.*\n\n536. But the eyelashes do not remain nor sleep, save in\nthat only perfect hour, but they are opened and closed, and\nagain closed and opened, according to that Open Eye {of\nMacroprosopus) which is above them.\n\n537. And therefore is it written, Ezek. i. 14 : ** And the\nliving creatures rush forth and return.\"\n\n538. Now we have already spoken of the passage, Isa.\nxxxiii. 20 : *^ Thine eye shall see Jerusalem quiet, even Thy\nhabitation.\"\n\n539. Also it is written, Deut. ii. 12 : \" The eyes of Tetra-\n\n* The simple meaning of this and the preceding section is, that the\nveyes can only see when the upper eyelashes are separated from the\niower ones by the lids being raised.\n\n314 KABBALAH.\n\ngrammaton thy God are ever thereon in the beginning of\nthe year/' &c.\n\n540. For so Jerusalem requireth it, since it is written^\nIsa. i. 21 : **TzDQ, Daedeq, Justice abideth in Her.\"\n\n541. And therefore {is it called) Jerusalem, and not\nZion. For it is written, Isa. i. 26 : *' Zion is redeemed in\nMShPT, Meshephaty Judgment, &c.,\" which are unmixed,\nmercies.\n\n542. Thine eye : (therefore) is it written \" OINK,\nAyinakh {in the singular number). Assuredly it is the eye of\nthe Most Holy Ancient One, the Most Concealed of All\n{which is here refetrtd to).\n\n543. Now it is said: \"The eyes of Tetragrammatott\nthy God are thereon;*' in good, that is to say, and in\nevil; according as either the red colour or the yellow is\n\n, required.\n\n544. But only with the glance {of Macroprosopus}\nare all things converted and cleansed into the white\nbrilliance.\n\n545. The eyelids {of Microprosopus) are not found when-\n{His eyes) desire to behold the colours. But here \\itis said)y\n** Thine eyes shall behold Jerusalem.\" Entirely for good,,\nentirely in mercy.\n\n546. As it is written, Isa. liv. 7: \"And with great\nmercies will I gather thee.\"\n\n547. The eyes of Tetragrammaton thy God are ever\nthereon from the beginning of the year.\" Here the\nword \" MRShITh, Marashith, from the beginning,\" is-\nwritten defectively without A, for it is not written RAShITh\nwith the A.\n\n548. Hence it remaineth not always in the same\ncondition. What doth not ? The inferior H, He, {of\nIHVH).\n\n549.''' And concerning that which is supernal it is\nwritten. Lam. ii. i : \" He hath cast down MShMIM,\n\n* In this section evidently Shamaim is taken to symbolize the\nsupernal H, He.\n\nMe-Shamaim^ from the heavens ; ARTz, AreiZj the earth\nthe Tiphereth, Israel.\"\n\n550. Wherefore hath he cast down Aretz from\nShamaim ? Because it is written, Isa. 1. 3 : \"I will cover\nthe heavens, Shamaim, with darkness,\" and with the black-\nness of the eye {of Mi€roprosopus\\ namely, with the black\ncolour, are they covered.\n\n551. \"From the b^inning of the year.\" What, then^\ns that place whence those eyes of Tetragrammaton behold\n\nJerusalem ?\n\n552. Therefore he* hasteneth to expound this (saying\nimmediately) : ** From the beginning, MRShITh, of the\nyear,*' which (a;^r// MRSfflTHhting written thus), with-\nout the Aleph, A,t symbolizeth judgment; for judgment is\nreferred unto that side, although virtually (the word\nMerashith) is' not judgment.\n\n553. ** Even unto the end of the year.\" Herein, pro-\nperly speaking, is judgment found. For it is written, Isa*\ni. 21 : \" Justice dwelt in her.\" For this is **the end of the\nyear.\"\n\nJJ54. Come and see ! A, Aleph^ only is called the first\n* (letter). In A, Aleph, is the masculine power hidden and\nconcealed ; that namely, which is not known.\n\n555. When this Aleph is conjoined in another place\nthen is it called RAShITh, -^£W^//>5, beginning.\n\n556. But if thou sayest that (A) is conjoined herewith, J\ntruly it is not so, but (A) is only manifested therein and\nilluminateth it ; and in that case only is it called RAShITh,\nRashith^ beginning.\n\n557. Now therefore in this (passage) RAShITh (spelt\nwith the A) is not found as regards Jerusalem ; for were\n(the letter A) herein, it would (denote that it would) remain\nfor ever.\n\n* Moses, in this passage of Deuteronomy.\ntThat is. MRShITh instead of MRAShITh.\n\n{Thi^t is, irrevocably, so that the word would cease to bear the same\nmeaning were A not there. In other words, were A a radical letter of it.\n\n.:.\"w^i>.ilafi^.\n\n316 KABBALAH.\n\n558. Hence it is written defectively MRShITH, Me-\nRashith. Also concerning the world to come it is written,\nIsa. xli. 27 :* ** The first shall say to Zion, Behold, behold\nthem,\" &c.\n\nCHAPTER XV.\n\nCONCERNING THE NOSE OF MICROPROSOPUS.\n\n559. The nose of Microprosopus is the form of His\ncountenance, for therethrough is His whole countenance\nknown.\n\n560. This nose is not as the nose of the most Holy\nAncient One, the Concealed with all Concealments.\n\n561. For the nose of Him, the Ancient One, is the life\nof lives for all things, and from His two nostrils rush forth\nthe Ruachin De-Chiin, RVChIN DChHN, spirits of lives\nfor all.\n\n562. But concerning this {nose of) Microprosopus it is\nwritten, Ps. xviii. 9 : \" A smoke ascendeth in His nose.\"\n\n563. In this smoke all the colours are contained. In\neach colour are contained multitudes of lords of most\nrigorous judgment, who are all comprehended in that\nsmoke.\n\n564. Whence all those are not mitigated save by the\nsmoke of the inferior altar.\n\n565. Hence it is written, Gen. viii. 21 : \"And IHVH\nsmelled a sweet savour.\" It is not written (He smelkd)\nthe odour of the sacrifice. What is ** sweet \" save \" rest ? \"\nAssuredly the spirit at rest is the mitigation of the Lords of\nJudgment.\n\n566. {When therefore it is said) \"And IHVH smelled\n\n* The first, RAShVN, Rashon, where this word, derived from the\nsame root as RAShITh, is spelt with A.\n\nthe odour of rest,\" most certainly the odour ot the\nsacrificed victim is not meant, but the odour of the^\nmitigation of all those severities which are referred unto\nthe nose.\n\n567. And all things which adhere unto them, all things,.\nI say, are mitigated. But most of these severities mutually\ncohere.\n\n568. As it is written, Ps. cvi. 2 : ** Who shall recount\nGBVRVTh IHVH, the Geburoth of Tetragrammaton ? \"\n\n569. And this nose {of Microprosopus) emitteth fire-\nfrom the two nostrils, which swalloweth up all other\nfires.\n\n570. From the one nostril {goethfortH) the smoke, and fronob.\nthe other nostril the fire, and they both are found on the\naltar, as well the fire as the smoke.\n\n571. But when He the most Holy Ancient One is un-\nveiled, all things are at peace. This is that which is said,\nIsa. xlviii. 9 : ** And for My praise will I refrain from thee \"'\n[literally, ''block up thy nostrils'' %\n\n572. The nose of the Most Holy Ancient One is long\nand extended, and He is called Arikh Aphim, Long of Nose.\n\n573. But this nose {of Microprosopus) is short, and when;\nthe smoke commenceth, it issueth rapidly forth, and judg-\nment is consummated.\n\n574. But who can oppose the nose of Him the Ancient\nOne ? Concerning this, all things are as we have said in\nthe Greater Assembly, where concerning this matter the\nCompanions were exercised.\n\n575. In the book of the treatise of Rav Hamenuna.\nthe Elder he thus describeth these two nostrils (of Micropro-\nsopus), saying that from the one proceed the smoke\nand the fire, and from the other, peace and the beneficent\nspirits.\n\n576. That is, when {Microprosopus) is considered as-\nhaving {in Himself the symbolism of) right side and left side.\n\n* The Hebrew idiom for having mercy always refers to the nose» as-\n'* to defer anger \" is in Hebrew '* to lengthen the nose,\" &c.\n\n:r-rft*>-.Vwji;- ?■ ..il\n\n318 KABBALAH.\n\nAs it is written, Hosea xiv. 7 : \" And his smell like\nLebanon.'*\n\n577. And concerning His Bride it is written, Cant, vii.*\n9 : \" And the smell of thy nostril like apples.\" Which if it\nbe true concerning the Bride, how much more concern-\ning Himself? And this is a notable saying.\n\n578. When therefore it is said, *< And Tetragrammaton\nsmelled the odour of peace,\" the word HNIChCh,\nHa-Nichach^ of peace,\" can be understood in a double\nsense.\n\n579. One sense is primary, when the Most Holy Ancient\nOne, the Concealed with all Concealments, is manifested ;\nfor HVA, Hoa^ He, is the peace and mitigation of all\nthings.\n\n580. And the other respecteth the inferior mitigation,\nwhich is done through the smoke and fire of the altar.\n\n581. And because of this duplicate meaning is the word\nNIChCh, Nichach^ written with a double Ch. And all\nthese things are said concerning Microprosopus.\n\nCHAPTER XVI.\n\nCONCERNING THE EARS OF MICROPROSOPUS.\n\n582. There are two ears for hearing the good and the\nevil, and these two can be reduced into one.\n\n583. As it is written, 2 Kings xix. 18 : ** Inclin.e, O\nTetragrammaton, Thine ear, and hear.*'\n\n584. The ear from within dependeth upon certain curves\nwhich are therein formed, so that the speech may be made\nclearer before its entrance into the brain.\n\n585. And the brain examineth it, but not with haste.\nFor every matter which is accomplished in haste cometh\nnot from perfect wisdom.\n\nTHE LESSER HOL V ASSEMBL Y. 319\n\n586. From those ears depend all the Lords of Wings who\nreceive the Voice of the Universe ; and all those are called\nthus, the Ears of Tetragrammaton.\n\n587. Concerning whom it is written, Eccles. x. 20 : \"For\na bird of the air shall carry the voice,\" &c.\n\n588. ** For a bird of the air shall carry the voice.\" This\ntext hath a difficult {meaning). And now (for so much is\nexpressed) whence is the voice ?\n\n589. For in the beginning of the verse it is written :\n^* Curse not the King even in thy thought.\" Where it is\nwritten concerning even the {unexpressed) thought, and con-\ncerning the secret thoughts of thy couch.\n\n590. Wherefore ? Because \" a bird of the air shall carry\nthe voice.\" Which {voice) as yet is unexpressed.\n\n591. Assuredly this is the true meaning. Whatsoever\na man thinketh and meditateth in his heart, he maketh\nnot a word until he bringeth it forth with his lips.\n{What the text intendeth is) if any man attendeth not\nhereunto.\n\n592. For that voice sent forward {from inconsiderate\nthought) cleaveth the air, and it goeth forth and ascendeth,\nand is carried around through the universe ; and therefore\nis the voice.\n\n593. And the Lords of Wings receive the voice and bear\nit on unto the King {MicYoprosopus\\ so that it may enter into\nHis ears.\n\n594. This is that which standeth written, Deut. v. 28 :\n\"** And Tetragrammaton hath heard the voice of your words.\"\nAgain, Num. xi. i : \" And Tetragammaton heard, and His\nwrath was kindled.'*\n\n595. Hence every prayer and petition which a man\npoureth forth before God the Most Holy One — blessed be\nHe ! — requireth this, that he pronounce the words with his\nlips.\n\n596. For if he pronounce them not, his prayer is no\nprayer, and his petition is no petition.\n\n597. But as far as the words go forth, they cleave the\n\nl{\n\n!p,4n>-»v?^<t' ■ ..isK(\n\n320 KABBALAH.\n\nair asunder, and ascend, and fly on, and from them is\nthe voice made ; and that which receiveth the one\nreceiveth also the other, and beareth it into the Holy\nPlace in the head of the King (otherwise, beneath Kether,\nthe Crown).\n\n598. From the three cavities {of the brain of Micro-\nprosopus) distilleth a certain distillation, and it is called\nthe Brook. As it is said in i Kings xvii. 3 : << The\nbrook Kherith,\" as it were an excavation or channel of\nthe ears.\n\n599. And the voice entereth into that curved\npassage, and remaineth in that brook of that dis-\ntillation.\n\n600. And then is it therein detained, and examined,\nwhether it be good or whether it be evil. This is the same\nwhich is said. Job. xxxiv. 3 : '* Because the ear examineth\nthe words.\"\n\n601. For what cause doth the ear examine the words ?\nBecause the voice is detained in that brook distilling into\nthe curved passage of the ears, and doth not swiftly enter\ninto the body, and thereunto is an examination instituted\nbetween the good and the evil.\n\n602. \" As the palate tasteth meat.\" Wherefore can the\npalate taste meat ? Because in the same manner it causetb\nit to delay, and {the meat) doth not enter so rapidly into the\nbody. And hence {the palate) proveth and tasteth it {to dis-\ncern) whether it be sweet and pleasant.\n\n603. From this opening of the ears depend other open-\nings {namely) the opening of the eye, the opening of the\nmouth, the opening of the nose.\n\n604. From that voice which entereth into the opening\nof the ears, if it be necessary {a certain part) entereth\ninto the openings of the eyes, and these pour forth\ntears.\n\n605. From that voice, if it be necessary {a certain pari)\nentereth into the opening of the nose, and from that voice it\nproduceth smoke and iire.\n\nTHE LESSER HOL V ASSEMBL V. 321\n\n606. This is that which is written, Num. xi. i. : \" And\nTetragrammaton heard, and His wrath was kindled, and\nthe fire of Tetragrammaton turned against them.*'\n\n607. And if it be necessary that voice goeth forth into\nthe opening of the mouth, and it speaketh, and determineth\ncertain things.\n\n608. From that voice are all things : from that voice {a\ncertain part) entereth into the whole body, and by it are all\nthings affected. Whence doth this matter depend ? From\nthat ear.\n\n609. Blessed is he who observeth his words. Therefore\nis it written, Ps. xxxiv. 13 : ** Keep thy tongue from evil,\nand thy lips from speaking guile.*'\n\n610. Unto this ear is attributed hearing, and under (the\nidea of) hearing are those brains comprehended.'^\n\n611. Chokmah is contained therein, as it is written,\nI Kings iii. 9 : \" And wilt Thou give unto Thy servant a\nhearing heart.\"\n\n612. Binah also, as it is written, i Sam. iii. 9 :\n\" Speak, for Thy servant heareth.'* Also 2 Kings xviii, a 6 :\n''Because we have heard.\" And hencefrom all things\ndepend.\n\n613. Daath also, as it is said, Prov. iv. 10, ''Hear, O\nmy son, and receive My sayings.\" And again, i^d, ii. i,\n\" Thou shalt hide My sayings with thee.\" And thereunto\nall things depend from the ears.\n\n614. From these ears depend prayers and petitions, and\nthe opening of the eyes.\n\n615. This is the same which standeth written, 2 Kings\nxix. 16 : \" Incline, O Tetragrammaton, Thine ear, and\nhear ; open Thine eyes, and see. Thus all things depend\nhencefrom.\n\n616. From this ear depend the highest Arcana, which\ngo not forth without, and therefore is (this ear) curved\nin the interior parts, and the Arcana of Arcana are con-\n\n* The three divisions of the Brain of Microprosopus.\n\nw\n\n322 KABBALAH.\n\ncealed therein. Woe unto him who revealeth the Ar-\ncana !\n\n617. And because the Arcana come into contact with\nthis ear, and follow the curvings of that region, hence the\nArcana are not revealed unto those who walk in crooked\npaths, but unto those {who tvalk in) those which are not\ncrooked.\n\n618. Hence is it written, Ps. xxv. 14: \"The SVD\nIHVH, Sod Tetragrammaion, Secret of Tetragrammaton, is\nwith them that fear Him, and He will show them His\ncovenant ; \" namely, unto such as keep their path and thus\nreceive His words.\n\n619. But they who are perverse in their ways receive\ncertain wt)rds, and quickly introduce the same into them-\nselves, but in them is no place where they can be detained\n(for examination).\n\n620. And all the other openings are opened therein,\nuntil those words can issue forth from the opening of the\nmouth.\n\n621. And such men are called the sinners of their\ngeneration, hating God the Most Holy One — blessed be\nHe.\n\n622. In Mischna, or our tradition, we have taught that\nsuch men are like unto murderers and idolaters.\n\n623. And all these things are contained in one saying,\nwhere it is written, Lev. xix. 16 : ** Thou shalt not go up\nand down as a tale-bearer among thy people, neither shalt\nthou stand against the blood of thy neighbour: AN I\nIHVH, I am Tetragrammaton.\"\n\n624. Therefore he who transgresseth the first part of\nthat verse doth the same as if he were to transgress the\nwhole.\n\n625. Blessed is the portion of the just, concerning\nwhom it is said, Prov. xi. 13: **A tale-bearer revealeth\nsecrets, but he that is of a faithful spirit concealeth the\nmatter.\"\n\n626. ** Spirit, RVCH, Ruach^' properly (is used here)\n\nTHE LESSER HOL V ASSEMBL K 323\n\nfor the Ruach of such is extracted from the Supernal Holy\nPlace.\n\n627. Now we have said that this is a symbol. Whoso-\never revealeth Arcana with fixed purpose of mind, he is not\nof the body of the Most Holy King.\n\n628. And therefore to such a man nothing is an Arcanum,\nneither is from the place of the Arcanum.\n\n629. And whensoever his soul departeth, the same\nadhereth not unto the body of the King, for it is not his\nplace. Woe unto that man ! woe unto himself ! woe unto\nhis Neschamah ! \" \"'\n\n630. But blessed is the portion of the just who conceal\nsecrets, and much more the Supernal Arcana of God the\nMost Holy One — blessed be He ! — the highest Arcana of\nthe Most Holy King.\n\n631. Concerning them it is written, Isa. Ix. 21 : \"Thy\npeople also shall be all righteous ; they shall inherit the land\nfor ever.\n\nCHAPTER XVn.\n\nCONCERNING THE COUNTENANCE OF MICROPROSOPUS.\n\n632. His countenance is as two abodes of fragrance, and\nall that I have before said is His testimony.\n\n633. For the testimony, SHDVThA, Sahedutha^\ndependeth from Him, and in all his testimony de-\npendeth.\n\n634. But these places of fragrance are white and red ;\nthe testimony of Ab the Father, and Aima the Mother ;\nthe testimony of the inheritance which He hath taken by\nright and obtained.\n\n635. And in our tradition we have also established by\n\n* See Introduction concerning the names of the parts of the Soul.\n\n-a-wJri^w.M\n\n324 KABBALAH.\n\nhow many thousand degrees the whiteness dififereth from\nthe redness.\n\n636. But yet at once they agree together m Him in\none,* under the general form of the whiteness; for\nwhensoever it is illuminated from the light of the white\nbrilliance of the Ancient One, then that white brilliance\novercloudeth the redness, and all things are found to be in\nlight.\n\n637. But whensoever judgments ascend (otherwise\nthreaten) in the universe, and sinners are many, leprosy is\nfound in all things (otherwise, throughout the universe), and\nthe redness spreadeth over the countenance, and over-\ncloudeth all the whiteness.\n\n638. And then all things are found in judgment, and\nthen (He putteth on) the vestments of zeal, which are called\n*'the garments of vengeance\" (Isa. lix. 17), and all things\ndepend herefrom.\n\n639. And because the testimony existeth in all things,\nhence so many Lords of Shields are enshrouded by those\ncolours, and attend upon those colours.\n\n640. When those colours are resplendent, the worlds all\nand singular exist in joy.\n\n641. In that time when the white brilliance shineth all\nthings appear in this colour ; and when He appeareth in\nredness, similarly all things appear in that colour.\n\nCHAPTER XVin.\n\nCONCERNING THE BEARD OF MICBOPROSOPUS.\n\n642. In those abodes (otherwise forms) of fragrance the\nbeard beginneth to appear from the top of the ears, and it\ndescendeth and ascendeth in the place of fragrance.\n\n* I.e, , The various degrees of the whiteness.\n\n643. The hairs of the beard are black, and beautiful in\nform as in (tAat of) a robust youth.\n\n644. The oil of dignity of the supernal beard of the\nAncient One {floweth down) in this beard of Microprosopus.\n\n645. The beautiful arrangement of this beard is divided\ninto nine parts. But when the most holy oil of dignity of\nthe Most Holy Ancient One sendeth down rays into this\nbeard, its parts are found to be twenty-two.*\n\n646. And then all things exist in benediction, and thence\nIsrael the patriarch (/.^., Jacob) took his blessing. And\nthe symbol of this is to be found in these words, Gen.\nxlviii. 20 : \" BK, with the twenty-two shall Israel bless.\"\n{T^ real translation of BK is \" in thee^^ but the numerical\nvalue of BK is twenty-two ; hence the symbolism here\nrendered^\n\n647. We have described the conformations of the beard\nalready, in the Conclave of the Assembly. Here also I\ndesire to enter upon this matter in all humility.\n\n648. Now we thus examined all the parts of the beard,\nthat in the Conclave of the Assembly {we found) that they\nwere all disposed from the parts of the beard of the Most\nHoly Ancient One.\n\n649. Six there are ; nine they are called. For the first\nconformation goeth forth through that Spark of the most\nrefulgent Light-bearer, t and goeth down beneath the hair\nof the head, assuredly beneath those locks which overhang\nthe ears.\n\n650. And it descendeth before the opening of the ears\nunto the beginning of the mouth.\n\n651. But this arrangement is not found in the Most Holy\nAncient One. But when that fountain of Wisdom,\nChKMThA, Chokmatha^ floweth down from MZLA, Mezla^\nthe Influence of the Most Holy Ancient One, and dependeth\n\n* Answering to the number of the letters of the Hebrew alphabet,\nwhich together with the ten Sephiroth form 4he thirty-two paths ol\nwisdom of the •• Sepher Yetzirah.\"\n\nt See *' Book of Concealed Mystery,\" oh. ii. § 31, 40, Ac.\n\n■ ■ t-l r_li\n\n326 KABBALAH.\n\nfrom Him, and when Aima, the Mother, ariseth, and is in-\neluded in that subtle ether, then She, Aima, assumeth that\nwhite brilliance.'^\n\n652. And the Scintilla entereth and departeth, and\ntogether mutually are They bound, and thence cometh the\nOne Form.\n\n653. And when there is need, One ariseth above the\nOther, and the Other again is concealed in the presence of\nIts Companion.\n\n654. And therefore there is need of all things ; of one\nthing for performing vengeance, of another for showing forth\nmercy.\n\n655. And therefore David the king hath sought out this\nbeard, as we have shown already.\n\n656. In this beard nine conformations are found, (among\nwhich are) six myriads which depend among them, and are\nextended throughout the whole body.\n\n657. And those six which depend hang in the locks\nwhich are beneath the abodes of fragrance, three on this side\nand three on that.\n\n658. And in the ornamentation of the beard hang the\nthree remaining [conformations) ; one above the lips, and two\nin those locks which hang down upon the chest.\n\n659. And all those six [other conformations)^ three on this\nside and three on that side, go forth, and all depend from\nthose locks which hang down, and they are extended\nthroughout the whole body.\n\n660. But on account of those three {conformations) ^ which\nare more connected with the ornament of the beard than all\nthe others, the Holy Name is written in its purity.\n\n661. When it is written thus. Ps. cxviii. 5 : ** I invoked\nIH, Yah, in my trouble: IH, Yah^ heard me at large:\nTetragrammaton is with me, therefore I will not fear.\"\n\n* In the *• Book of Concealed Mystery,'* ch. i. § 31, HVA and\nALHIM are shown to be interchangeable, and they both are feminine.\nAnd now we come to the '* Three Mothers,\" of the *' Sepher Yetzirah,\"\nthe Great Supernal Feminine Triad, which is even bsfore the triune\nFATHER. I may say no more here ; in fact, I have almost revealed too\nmuch. Let the reader carefully meditate on % 651, for there the\nindicible Arcanum is shadowed.\n\nTHE LESSER HOL V ASSEMBL K 327\n\n662; But that which we have already laid down in the\nConclave of the Assemby concerning these words, ** In my\ntrouble I invoked IH, Yah^' that this is to be referred to\nthat place where the beard beginneth to be extended,\nwhich place is more remote, and before the ears, is also\ncorrect.\n\n663. And in the book of the dissertation of the school\nof Rav Yeyeva the Elder it is thus said and established^\nthat the beginning of the beard cometh from the supernal\nChSD, Chesed, Mercy.\n\n664. Concerning which it is written, \" LK IHVH\nHGDVLH VHGBVRH VHThPARTh, Leka, Tetragram-\nmaton^ Ha-Gedulahy Ve-Ha-Geburahy Ve-Ba-TYpkere^Ay Thin&,\n.0 Tetragrammaton, Gedulah {another name for Chesed)^\n\nGeburah, and Tiphereth (the names of the fourth^ fifth, and\nsixth Sephiroth, which Protestants usually add to the end of the\nLord'.s Pfayefy substituting, however, Malkuth for Gedulah)^\nThine, O Tetragrammaton, are the Mercy, the Power, and\nthe Glory (or Beauty)\" And all these are so, and thus it\n{the heard) commenceth.\n\n665. Therefore the nine {conformations) arise from and\ndepend from the beard; and thus it commenceth from\nbefore the ears. But {the conformations) remain not in per-\nmanence save through another cause, as we have before laid\ndown.\n\n666. For whensoever the universe hath need of mercy,\nthe Influence, Mezla, of the Ancient o&e is uncovered ;\nand all those conformations which exist in the most\nadorned beard of Microprosopus are found to be entirely\nmercies, yet so that they can exercise vengeance against the\nhaters of the Israelites, and against those who afflict\nthem.\n\n667. But the whole ornament of the beard consisteth in\nthose locks which hang down, because all things depend\nthencefrom.\n\n668. All those hairs which are in the beard of Micro-\nprosopus are hard and rigid, because they all subject\n\n328 KABBALAH.\n\nthe judgments when the Most Holy Influence is mani-\nfested.\n\n669. And when there is to be contention, then He\nappeareth like unto a brave hero, victorious in war. And\nthen that becometh bare of hair which is bare of hair, and\nthat becometh bald which is bald.\n\n670. Moses commemorated these nine conformations a\nsecond time, Num. xiv. 1 7, when there was need to convert\nthem all into mercy.\n\n671. For although he recite not now the thirteen con-\nformations {pf tlu heard of Macroprosopus)^ yet from this idea\nthe thing depended ; for he did not allow himself to enter\ninto those conformations simply that he might enumerate\nthem.\n\n672. But unto the Influence directed he his meditation,\nand made mention thereof. As it is written. Num. xiv. 17 :\n\" And now, I beseech thee, let KCh, Kach^ the Power of\nTetragrammaton, be great ! \"\n\n673. What is to be understood by KCh IHVH, Kach\nTetragrammaton^ the Power of Tetragrammaton ? Thus\nis MZLA QDIShA, Mezla Qadishay the Holy Influence,\ncalled, even the Concealed with all Concealments. And\nfrom the Influence that Strength and that Light depend.\n\n674. And since of this {Infiueme) Moses was speaking,\nand this {Influetice) he was commemorating, and concern-\ning this {Infltunce) he was meditating, he then immediately\nrecited those nine conformations which belong unto Micro-\nprosopus.\n\n675. So that they all might exist in light, and that judg-\nment might not be found therein. And therefore this whole\njudgment (otherwise, this whole beard) dependeth from the\nInfluence.\n\n676. When the hairs begin to be restrained He Himself\nis as the hero of an army victorious in war,\n\n677. In this beard {of Microprosopus) floweth down the\noil of dignity from the Concealed Ancient One, as it is said,\nPs. cxxxiii, 2 : \" Like excellent oil upon the head, descend-\ning upon the beard, the beard of Aaron,\"\n\nCHAPTER XIX.\n\nCONCERNING THE LIPS AND MOUTH OF MICROPROSOPUS.\n\n678. Those hairs cover not the lips, and the entire lips\nare red and rosy.- As it is written, Cant. v. 13 : \" His lips\nas roses.\" {In the ordinary version ShVShNI My Shushaniniy\nds translated ** HlieSy^ not ^^ roses, '^\n\n679. His lips murmur Geburah, Severity, but they also\nmurmur Chokmah, Wisdom.\n\n680. From those lips alike depend good and evil, life and\ndeath.\n\n681. From these lips depend the Lords of Vigilance.\nFor when those lips murmur, they all are excited to bring\nibrth secret things, as well as the Lords of Judgment in all\nthe tribunals wherein they have their abiding-place.\n\n682. And therefore are these called the Watchers ; as\nit is written, Dan. iv. 17: *'This matter is by the decree\n•of the Watchers, and the demand by the word of the Holy\nOnes.\"\n\n683. What is a Watcher ? In the book of the disserta-\ntion that is explained from this passage, i Sam. xxviii. 16 :\n\" And is become thine enemy.\"\n\n684. Seeing that judgments are stirred up against those\nwho obtain not mercy from the Supernals.\n\n685. Hence are those stirred up who are the lords of the\nenmity of all things.\n\n686. And, nevertheless, in each case is there mercy and\njudgment. And therefore is it said, Dan. iv. 13 : \"A\nwatcher and a holy one ; \" judgment and mercy.\n\n687. And between those lips when they are opened is\nthe mouth disclosed.\n\n688. By that RVCh, Ruach, breath, which goeth forth\nirom His mouth, many thousands and myriads are en-\nshrouded; and when it is extended by the same are the\n\n• -■■ ■ - ' j-'J'r. .\n\n330 KABBALAH.\n\ntrue prophets enfolded, and all are called the mouth of\nTetragrani maton .\n\n689. When forth from His mouth the words proceed\nthrough His lips, the same are muttered through the whole\ncircuit of eighteen thousand worlds,\"*' until they are all\nbound together at once in the twelve paths and the known\nways. And one thing ever expecteth another.\n\n690. By the tongue is the vocal expression of the\nsublime spoken, in the middle nexus of the utterance.\n\n691. And therefore is it written, Cant. v. 16: ''His\nmouth is most sweet.\" And this same palate of His con-\nveyeth a sweet taste ; wherefore He smileth when He\ntasteth food {wkicA is pleasant).\\\n\n692. ''And He is altogether the desirablenesses (or\ndelights) ** (of the powers of) fire and (the powers of) water^\nbecause the fire and water are counterchanged with each\nother mutually (otherwise, are conformed together), and are\nbeautiful in his conformation. %\n\n693. For the colours are mutually associated together.\n\n* That is the number eighteen on the plane of Asiah. And 18 is the\nfourth part of 72. And 72 is the number of the Schemahamphrorasch\n{see anU), and the number of the Quinaries or sets of 5 degrees in the\n360 degrees of the Zodiac. And there are 6 such sets in 30 degrees\nof each sign. And thus we return to the 12 signs of the Zodiac, and\nthese are operated on from the 10 Sephiroth through the \" 7 paths of\nthe Queen.\" and these again depend from the first 3 Sephiroth. and\nthese again from Kether, and Kether is Macroprosopus, froni whom\nbackwards depend the Negative Existences in their Veils ;• and Macro-\nprosopus is called HVA, I/oa, which = 12, and finds its expression in\nAima Elohim. Thus rusheth through the Universe the Flux and\nReflux of the Eternal Word.\n\n1 1 am doubtful as to whether this is the best translation of the last\nclause of § 691. Rosenroth has not translated it at all. The Chaldee\nis MMThQIM VDAI MAI ChKV KDA VChIK ITOVM LAKVL,\nMamthaqim Vadeai Maai Chiko Kedea Vecheik Yitauom Leakol.\n\n\\ This whole section requires comment. I must first observe\nthat Knorr de Rosenroth in his Latin version has supposed that\nin the word MChMDIM, Machemadim, fire and water, ASh and\nMIM, are hidden as in a sort of anagram. Now while it is true\nthat MIM can be thus extracted, ASh cannot, for the remain-\ning letters, ChMD will by no exegetical rule I know of form\na word signifying fire. The following I take to be the real mean-\ning of the passage. Chokmah is the fire, I, and Binah is the water, H,^\n\n694. In His palate are th« {guttural) letters {of the\nHebrew Alphabet — namely^ A, H, Cff, O) formed and con-\nstructed ; in the circuit of His {mouth) are they condensed\n(into the palatals G, /, K, C).*\n\n695. The letter A, Alepk, which cast forth the kings\nand constituted the kings + (Z.^., that guttural letter which is\nreferred to the First Sephira, Kether^ the Crown^ becometh the\npalatal letter G^ Ghimel),\n\n696. The letter Ch, CJuthy which goeth forth and\ndescendeth and ascendeth, and is crowned in the head\n{referring to the Second Sephira^ Chokmahy Wtsdom)^ and is fire\ncondensed in ether (/.^., developeth in the palatal letter /, Yod)>\n\n697. The letter H, He^ the golden-yellow colour (other-\nwise, germinating power) of the Mother, Aima, having\nbeen connected with the Female Power, is extended in the\nGreater Female Potency into the desire of the Holy City,\nwhich two (otherwise, for these places) are mutually bound\ntogether the one unto the other {these two are Aima^ the\n\nthe Father and Mother Who, conjoined, produce the Son. Now the fire is\nsymbolized by a triangle with the apex uppermost ^ ^ and water by V >\n\nthese two together united form \\)^ the sign of the Macrocosm, the ex-\nternal symbol of Vau, V, Microprosopus. And He inherits the double\nqualities of the Father and the Mother, shown by the word \" delights *'\n(\" Machemadim \") being written in the plural.\n\n* The letters of the Hebrew alphabet are usually classed in the follow-\ning manner : —\n\nGutturals = A, H, Ch, O (R by some).\nPalatals == G, I, K, Q.\nEinguals = D, Th, T. L, N.\nDentals = Z, S, Sh, Tz (R by others).\nLabials = B. V, M. P.\nThe \" Sepher Yetzirah \" further classes them as —\n3 Mothers (Primitives) = A, M, Sh.\n7 Duplicated = B, G. D, K, P, R. Th.\n\n12 Simples = H, V, Z, Ch, T, I, L, N, S, O, Tz, Q.\n\nIn the above classification it classes R as a dental.\n\nt This section and § 698, contain references to the Edomite kings and\ntheir symbology — namely, as denoting the primal worlds which were des-\ntroyed (See \"The Book of Concealed Mystery.\" ch. i. § 3; \"The Greater\nHoly Assembly/' ch. ii. and ch. xxvi.; and 'The Lesser Holy Assembly,\"\nch. z.).\n\n.•■-^■■-■•- I •*,\n\n332 KABBALAH.\n\nsupernal H of IHVH, and the Holy City, the Bride, as She\nis called in the Apocalypse, the final H of IHVH). {And\nthe guttural letter H, He, formeth the palatal letter K, Kaph,\nwhich is referred unto the Queen.) As it is written, Cant,\niv. 6 : \" Unto the mountain of myrrh, unto the hill of\nfrankincense.'*\n\n698. The letter O, Ayin (which denoteth the seven In-\nferiors which were destroyed) is the medium or splendour\n\nof mediation (/>., the interned Light of the broken vessels),\nhath been formed forth in His lips by revolution therein\n(and it hath been condensed in Q, Qoph, which goeth forth\n\nfrom the middle of the palate unto the lips). For the\nbranches (of the Tree of Life, natnely) are connected in\nHim (Microprosopus) in the spirits (s%uh as they were in the\n\nprior world) formed forth (such as they are in the restored\nworld),\n\n699. For in the mysteries of the letters of Solomon\nthe King, those four letters. A, H, Ch, O, are surrounded\nby GIKQ.\n\n700. But it is written in Job vi. 6 : ** Can that which is\nunsavoury be eaten without salt ? ** &c.\n\n701. Also it is written, Isa. xxxii. 17: \" And the work\nof TzDQ, Tiedeq, Righteousness (or Justice), shall be peace.\"\nAlso, Ps. xix. 10 : ** More to be desired are they than gold,\nyea, than much fine gold,\" &c.\n\n702. But King David saith, ibid. 11 : ** Also by them is\nthy servant warned.*'\n\n703. I affirm concerning myself, that I have been every\nday cautious concerning them, so that concerning them I\nmight not err (Z.^., concerning the judgments, Meshephath,\nreferred to in verse 9).\n\n704. Excepting a certain day when I was binding\ntogether the Crowns of the King * in the Cave of Maranaea,\nI beheld a Splendour of devouring Fire flashing from His\n\n* /.«., Tracing out the properties, &c., of the Sephiroih which form\nthe King, Microprosopus, and, as appears from the latter part of this\nsection, those only in their aspect of Judgment and Wrath.\n\nTHE LESSER HOL V ASSEMBL Y. 333.\n\nwrathful Countenance of Flame, and with terror I trembled\nat the sight.\n\n705. From that day forth I ever acted with caution in\nmy meditations concerning them, neither have I omitted\nthat all the days of my life.\n\n706. Blessed is his portion who is prudent regarding\nHim who is more ancient than (otherwise, concerning the:\ngentleness of) the King, so that he may taste thereof, as is-\nfitting.\n\n707. Therefore is it written, Ps. xxxiv. 9 : ** Taste and\nsee that Tetragrammaton is good,\" &c.\n\n708. Also it is written, Prov. ix. 5 : \" Come, eat of my\nbread,\" &c.\n\nCHAPTER XX.\n\nCONCERNING THE BODY OF MICROPROSOPUS.\n\n709. The masculine power is extended through Daath ;:\nand the Assemblies and Conclaves are filled.\n\n710. It commenceth from the beginning of the skull,,\nand it is extended throughout the whole body, through the-\nbreast, and through the arms, and through all the other\nparts.\n\nCHAPTER XXI.\n\nCONCERNING THE BRIDE OF MICROPROSOPUS.\n\n711. Unto His back adhereth closely a Ray of most\nvehement Splendour, and it flameth forth and formeth a\ncertain skull, concealed on every side.\n\n712. And thus descendeth the Light of the two brains^,\nand is figured forth therein.\n\n334 KABBALAH,\n\n713. And She {fhe Bride) adhereth unto the side of the\nMale ; wherefore also She is called, Cant. v. ii., \" My dove,\nmy perfect one.'* Read not, \"ThMThI, Thamathi^ My\nperfect one;\" but \"ThAVMThI, Theomathi, My twin\nsister,\" more applicably.\n\n714. The hairs of the Woman contain colours upon\ncolours, as it is written, Cant. vii. 5 : ** The hair of Thy\nhead like purple.*'\n\n715. But herewith is Geburah, Severity, connected in\nthe five Severities (1.^., which are syndfolized in the numerical\nvaluta ^y of the letter H final of IHVH^ which is the Bride);\nand the Woman is extended on Her side, and is applied\nunto the side of the Male.\n\n716. Until She is separated from His side, and cometh\nunto Him so that She may be conjoined with Him, face to\nface.\n\n717. And when They are conjoined together, they appear\n•to be only one body.\n\n718. Hence we learn that the Masculine, taken alone,\nappeareth to be only half the body, so that all the mercies\nare half ; and thus also is it with the Feminine.\n\n719. But when They are joined together, the {two\ntogether) appear to form only one whole body. And it\nis so.\n\n720. So also here. When the Male is joined with the\nFemale, They both constitute one complete body, and all\nthe Universe is in a state of happiness, because all things\nreceive blessing from Their perfect body. And this is an\nArcanum.\n\n721. And therefore it is said. Gen. ii. 3: \" Tetragram-\nmaton blessed the seventh day and hallowed it.\" For then\nall things are found (to exist) in the one perfect Body, for\nMTRVNIThA, Matronitha, the Mother (/.^., the Inferior\nMother) is joined unto the King, and is found to form the\none Body with Him.\n\n722. And therefore are there found to be blessings upon\nthis day.\n\nTHE LESSER HOL V ASSEMBL Y. 335\n\n723. And hence that which is not both Male and\nFemale together is called half a body. Now, no blessing\ncan rest upon a mutilated and defective being, but only\nupon a perfect place and upon a perfect being, and not at all\nin an incomplete being.'*'\n\n724. And a semi-complete being cannot live for ever,\nneither can it receive blessing for ever.\n\n725. The Beauty of the Female is completed by the\nBeauty of the Male. And now have we established these\nfacts {concerning the perfect equality of Male and Female)^\nand they are made known unto the Companions.\n\n726. With this Woman {the infetior H) are connected\nall those things which are below ; from Her do they receive\ntheir nourishment, and from Her do they receive blessing ;\nand She is called the Mother of them all.\n\n727. Like as a mother containeth the body {of her child\nbefore birth), and that whole body deriveth its nourishment\nfrom her. (Otherwise, containeth a garden, and the whole\ngarden is from her.) Thus is She unto all the other inferiors.\n\n728. It is written, Prov. vii. 4 : ** Say unto Chokmah,\nThou art my sister. \"+ For there is given one Chokmah\n{Male), and there is also given another Chokmah {Female),\n\n729. And this Woman is called the Lesser Chokmah in\nrespect of the other.\n\n730. And therefore is it written. Cant. viii. 8 : \" We\nhave a little sister and she hath no breasts.\"\n\n731. For in this exile (/.^., separated from the King) She\nappeareth unto us to be **our little sister.\" At first,\n\n* This section is another all-sufficient proof of the teachings main-\ntained throughout theQabalah, namely, that Man and Woman are from\nthe creation co-equal and co-existent, perfectly equal one with the other.\nThis fact the translators of the Bible have been at great pains to conceal\nby carefully suppressing every reference to the Feminine portion of the\nDeity, and by constantly translating feminine nouns by masculine.\nAnd this is the work of so-called religious men !\n\nt Chokmah, Wisdom, the second Sephirah, is Male in respect of\nBinah, but Female in respect of Kether. This is somewhat analogous to\nthe Greek idea of the birth of Athen^, Wisdom, from the brain of Zeus.\n\n.-':=■ ■ > j •■.*'-!tf\"r -• .\n\n336 KABBALAH.\n\nindeed) she is small, but she becotneth great and greater,,\nuntil she becometh the Spouse whom the King taketb\nunto Himself.\n\n732. As it is written, Cant. viii. 10 : '< I am a wall, and\nmy breasts are like towers.\n\n733. \" And my breasts,\" &c., since they are full with\nthe nourishment of all things ; * \" like towers,\" because-\nthey are the great rivers which flow forth from Aima the\nSupernal.\n\nCHAPTER XXn.t\n\nCONCERNING THE REMAINING MEMBERS OF MICROPROSOPUS,\n\n734. The Male is extended in right and left, through\nthe inheritance which He receiveth (/.^., from Chokmah\nand Bznah).\n\n735. But whensoever the colours are mingled together\nthen is He called Tiphereth, and the whole body is formed\ninto a tree {the Autz Ha-Chaitm, or Tree of Ztfe),l great\nand strong, and fair and beautiful, Dan. iv. 11.\n\n736. **The beasts of the field had shadow under it,\nand the fowls of the heaven dwelt in the boughs thereof,\nand all flesh was fed of it.\"\n\n737. His arms are right and left. In the right arm is\nChesed and Life ; in the left is Geburah and Death.\n\n738. Through Daath are His inner parts formed, and\nthey fill the Assemblies and Conclaves, as we have said.\n\n739. For thus is it written : ** And through Daath shall\nthe Conclaves be filled.\"\n\n* Compare the symbolism of the many breasts of the Ephesian Diana.\n\nt The \" Idra Zuta '* contains twenty- two chapters, the number of\nthe letters of the Hebrew alphabet, of the chapters of St. John's Apocal-\nypse, and of the verses of the ist, 2nd, 4th, and 5th chapters of Lamen-\ntations of Jeremiah, &c. It is the number of the Qabalistical keys.\n\nX Notice that the tree of life is the united body, and the tree of\nknowledge of good and evil the separated.\n\n740. Afterwards is His body extended into two thighs,\net intra haec continentur duo renes, duo testiculi mascu-\nlini.\n\n741. Omne enim oleum, et dignitas, et vis masculi e toto\ncorpore in istis congregatur; nam omnes exercitus, qui\nprodeunt ab iis, omnes prodeunt et morantur in orificio\nmembri genitalus.\n\n742. And therefore are they called Tzabaoth, the Armies ;\nand they are.Netzach {Victory, the seventh Sephira) and Hod\n{Glory, the eight H), For Tiphereth is Tetragrammaton, but\nNetzach and Hod are the armies ; hence cometh that name,.\nTetragrammaton Tzabaoth.\n\n743. Membrum masculi est extremitas totius corporis, et\nvocatur Yesod, fundamentum, et hie est gradus ille qui\nmitigat foeminam. For every desire of the Male is toward\nthe female.\n\n744. Per hoc fundamentum ille ingreditur in foeminam ;\nin locum qui vocatur Tzion et Jerusalem. Nam hie est\nlocus tegendus fcjeminae, et in uxore vocatur uterus.\n\n745. And hence is Tetragrammaton Tzabaoth called\nYesod, the Foundation (the ninth Sephira). Also it is writ-\nten, Ps. cxxxii. 13: \"Since Tetragrammaton hath chosen\nTzion to be a habitation for Himself, He hath desired\nHer.\"\n\n746. When Matronitha, the mother, is separated, and\nconjoined with the King face to face in the excellence of the\nSabbath, all things become one body.\n\n747. And then the Holy One — blessed be He ! — sitteth\non His throne, and all things are called the Complete Name,\nthe Holy Name. Blessed be His Name for ever, and unto\nthe ages of the ages.\n\n748. All these words have I kept back unto this day,\nwhich is crowned by them for the world to come. And now\nherein are they manifested, O blessed be my portion !\n\n749. When this Mother is conjoined with the King, all\nthe worlds receive blessing, and the universe is found to be\nin joy.\n\nX\n\nJ-f' '>■ «1*C:u\n\n338 KABBALAH.\n\n750. Like as the male {Microj^osopus) existeth from the\nTriad (Kether, Chokmak, and Binah), and His beginning is\nwith the Triad, in this same manner are all things disposed,\nand the end of the whole body is thus ; also the Mother\n{Inferior) receiveth not the blessing except in the Syntagma\nof the Triad, and these paths are Netzach, Hod, and\nYesod.\n\n751. And she is mitigated, and receiveth blessing in that\nplace which is called the Holy of Holies below.\n\n752. As it is written, Ps. cxxxii. 3 : ** Since there Tetra-\ngrammaton giveth His blessing.\" For there are two paths ;\nthat which is above, and that which is below.\n\n753. Hence there is permission granted unto none to\nenter therein, save unto the High Priest, who entereth from\nthe side of Chesed, in order that none other might enter\ninto that supernal place save that which is called Chesed.\n\n7 54. And He entereth into the Holy of Holies, and the\nBride is mitigated, and that Holy of Holies receiveth bles-\nsing, in the place which is called Tzion.\n\n755. But Tzion and Jerusalem are two paths, one denot-\ning Mercy, and the other Justice.\n\n756. For concerning Tzion it is written, Isa. i. 27 :\n\"Through Meshephat, Judgment, it is redeemed.\" And\nconcerning Jerusalem it is written, ibid, 21 : ** Justice,\nTzedeq, abideth in Her,\" as we have before explained.\n\n757. And every desire of the Male is toward the Female.\nBut thus are these called, because hence proceed blessings\nfor all the worlds, and all things receive blessing.\n\n758. This place is called Holy, and all the holinesses of\nthe Male enter therein, through that path of which we have\nspoken.\n\n759. But they all come from the supernal head of the\nMale skull, from that portion ot the supernal brain wherein\nthey reside.\n\n760. And this blessing floweth down through all the\nmembers ojj the body even unto those which are called\nTzabaothj'^he Armies.\n\n761. And all that which floweth down throughout the\n^hole body is congregated therein, and therefore are they\ncalled Tzabaoth, the Armies ; because all the armies of the\nsuperiors and inferiors go forth therefrom.\n\n762. And that which floweth down into that place where\nit is dbngregated, and which is emitted through that most\n\nglibly Yesbd, Foundation, is entirely white, and therefore is\nit called ^fchesed.\n\n763. Thence Chesed entereth into the Holy of Holies ;\nas it is written, Ps. cxxxiii. 3 : ** For there Tetragrammaton\n\n' \"oommanded the blessing, even life for evermore.\"\n\n764. Rabbi Abba said : \" Scarcely could the Holy Light-\nbearer (/.^., Ra^bi ScJumeon) finish the word, life * before his\nwords ceased altogether. But I was still writing them\n■down, and thought that there would still be more for me to\nwrite, but 1 heard nothing.\n\n765. ** But I raised not mine head, since the light\naround him was so great that hereunto I could not look\nthat way.\n\n766. \" Therefore I trembled, and I heard a Voice, which\ncried aloud and said, Prov. iii. 2 : * Length of days and years\nof life,' &c.\n\n767. \"I heard another Voice, Ps. xxi. 5 : *Seeketh life\nfrom thee,' &c.\n\n768. \" Through that whole day the fire departed not from\nthe house, and there was no one who could come near unto\nhim, because they were unable, for the fire and the light\nencircled him through that whole day.\n\n769. ** But I tell upon my face on the ground, and cried\naloud.\n\n770. ** When therefore the fire was withdrawn, I saw\nthat tfhat Holy Light-bearer, the Holy of the Holy Ones\n{/.^., Rabbi Schimeon) had been taken away from this\nworld.\n\n771. \" But having been turned round, his body had fallen\non his right side, and his face still bore a smilft^\n\n772. ** And Rabbi Eleazar, his son, arose^and having\n\n340 KABBALAH.\n\ntaken his hands in his, kissed him ; but I kissed the dust\nwhich was beneath his feet.\n\n773. The Companions wished to mourn for him, but\nthey could not speak. Yet the Companions began to weep,\nand Rabbi Eleazar prostrated himself thrice, and could not\nopen his mouth.\n\n774. At last he began, and said : ** O my father ! O my\nfather ! there were Three,* and into One have they returned,\n\n775. \" Now shall the living creatures (the Cherubim) rush\nforth {Jrom the Name) ; the birds shall fly upward and hide\nthemselves in the opening of the Great Sea, and all the\nCompanions shall drink their blood.*'\n\n776. But Rabbi Chiya arose upon his feet and said i\n** Hitherto hath the Holy Light-bearer {Rabbi Schimeon) taken\ncare of us (otherwise, hath occupied himself with us). Now\nis the time not fitting for any other thing save to pay him\ndue honours.*'\n\n777. Therefore Rabbi Eleazar and Rabbi Abba arose, and\nput upon him the sepulchral garment ; and who ever saw\nsuch a disturbance and mingled crowd of learned men ?\nThrough che whole house ascended fragrant odours {of spices\nbt ought Jor the dead).\n\n778. Then they placed him in the coffin ; and no man\nexcept Rabbi Eleazar and Rabbi Abba did these services\nfor him.\n\n779. But the lictors and soldiers came from Kaphar\n(otherwise, from Tzipori and Tardaia, or doctors and\nlearned men from the country), and drove them away.t\n\n780. But the inhabitants of Maronaea rescued them with\ngreat tumult, because they thought that he was not to be\nburied there.\n\n781. When therefore the sepulchral bier was borne\n\n* Referring to Rabbi Schimeon, Rabbi Abba, and himself having\nsymbolized Kether, Chokmah, and Binah.\n\nt Knorr de Rosenroth adds a Latin note here to the efifect that it is\ndoubtful whether this was for insult, or because they were jealous of the\nhonour of burpng him.\n\nTHE LESSER HOL V ASSEMBL K 341\n\nforth, he (/.tf., the body of Rabbi Sehimeon) was raised above\nit in the air, and a fire flamed around him.\n\n782. And a Voice was heard (saying) : \" Come ye and\nassemble together, and enter in unto the nuptials of Rabbi\nSehimeon. Isa. Ivii. : * Let him enter in with peace, and\nlet them rest in their chambers.* \"\n\n783. When he w^ carried into the sepulchral cave, a\nVoice was heard in the cave saying : \" This is He who dis-\nturbed the earth, and made the kingdoms tremble.\"\n\n784. How many liberties are stored up in heaven for\nthee!\n\n785. This is that Rabbi Sehimeon Ben Yochai, concern-\ning whom his Lord was glorified daily. Blessed is his por-\ntion above and below !\n\n786. How many highest treasures are reserved for\nhim !\n\n787. Concerning him it is said, Dan. xii. 13 : ** But go\nthou thy way till the end be, for thou shalt rest, and stand\nin thy lot at the end of the days.\"\n\nHereunto is the Lesser Holy Assembly.\n\nINDEX.\n\nAaron, 146, 328\n\nAb, 8, 12, 13, 24, 25, 279, 288, 301, 302, 305, 306, 323\n\nAbel, 246\n\nAbraham, 5, 129, 140, 161, 164, 196, 232, 236\n\nAbsolute, 16, 17, 35, 38, 115, 156, 175, 205, 265, 266, 279\n\nAb}ss. 36, 48, 188, 198, 241, 245. 249. 266, 297\n\nAchad, 7, 12, 22, 47. 67. 117, 137, 139, 166\n\nAdam, 5, 13, 21, 24, 28, 34, 42, 84, 86, 92, 95. loi, 106, 103, 114, 152,\n\n176, 177, 185, 208, 209, 210, 211, 212, 227, 228, 229, 239, 241, 242,\n\n247, 248, 249. 250, 251\nAdonai, 26, 30, 31, 32, 56, 60, 69, 71, 88, 89, 96, 103, 106, 149, 150, 168,\n\n169, 170, 210, 214, 303\nAgla, 31\n\nAgrippa, Cornelius Henry, 5\nAhebah, 7, 166\nAima, 25, 285, 287. 288, 301, 302, 305, 306, 307, 308, 323, 326, 330, 331,\n\nAin, 16, 121, 266, 280\nAin Soph, 16, 38, 39, 40, 44, 48, 70, 280\nAin Soph Aur, 16, 70, 94\nAir, 104, 177, 178, 179, 279\nAishim, 26\n\nAlchemical, 27, 155, 189, 235, 289\nAleph, the letter, 11, 12, 31, 60, 74, 78, 79, 96, 98, 103, iii, 171, 178,\n\n202, 210, 279, 314, 315, 316, 331, 332\nAlmighty, 105\nAlphabet, 3, 11, 32, 34, 54, 63, 79, 80, 83, 87, 88, 93, 96, 103, 115, 119,\n\n180, 185, 264, 325, 331, 336\nAma, 25, 272, 285, 288\nAmath, 160, 217, 293, 308\nAmen, 89, 90, no, 168, 169, 289, 303\nAmirah. 150, 151\nAncient of the Ancient Ones, 21, 23, 113, 115, 117, 123, 133, 136, 137.\n\n139, 148. 153, 155, 156. 158. 160, 165, 167, 174, 175. 179. 184. 195.\n\n202, 214, 225. 233, 252, 267\n\nJil\n\nii£iiiit?t^'-*i\n\n344 KABBALAH,\n\nAncient of Days. 231, 11, 112, 117, 119, 123, 124, 126, 129, 130, 131, 132.\n\n133. 134. 141. M3. I44i i47i 153. 157. 158, J63, 167. 168. 173, 175,\n\n178, 179, 180, 182, 1&3, 184, 186, 189, 191, 192, 202, 205, 213. 214,\n\n216, 217, 218, 219, 239, 242, 251. 302. 307\nAncient One, 23, 31, 35. 44. 45, 47, 66. 70. 71, 73. 77, 85, 91. 97. 99.\n\n115, 116. 117. 118, 119, 121, 127, 129. 130, 131, 132, 134. 144. 145,\n\n146, 147, 153, 156. 157, 168, 179, 182, 195, 198, 206. 217, 219, 262.\n\n265, 266. 267, 270, 272, 275. 279, 298. 303, 309, 316, 324. 325, 327,\n\nAndrogynous. 27, 34. 86, 95, 225 '\n\nAngels. 26. 30. 37.53. io3i 104. 106, 112, 149, 171, 172, 245. 253, 254\nAni. 59, 60, 78. 168. 322\nApocalypse, 24, 25. 96, 145, 332, 336\nAquarius. 24. 34\nAralim, 25\nArcanum, loi, no. 113, 144, 175. 185, 196, 200. 209,217. 224, 226. 227,\n\n240, 249, 254, 284, 311. 321, 322. 323. 326, 334\nArchetypal. 29. 35. 67, 69\nArikh Anpin. 24, 41, 44, 77, 117. 137\nAsch Metzareph. 14. 15\n\nAsiad, 29, 32, 33, 34, 35. 47. 62. 103, 164, 170, 194, 330\nAtch, 31, 279, 280\nAth, 46, 86. 96, 194, 226, 227\nAthene. 335\nAtmosphere, 36\n\nAtziloth, 29, 32, 33, 34, 35, 67. 69, 170\nAub, 32. 33. 73. 74. 78\nAunu, 256\nAuphanim, 24\nAur, 45, 48, 168\nAuthiqa, 23, 44\nAuthiqa De-Authiqin, 23\nAuthiq lomin, 23\nAuthiqa Qadisha, 23\nAuza, 249\nAuzael, 249\nAxieros, 269\nAxiochersa, 269\nAxiochersos. 269\nAyin, the letter, 103. 171. 331, 332\n\nB.\n\nBARIETHA, 155, 195, 200. 219, 221\n\nBath. 286, 288\n\nINDEX. 345\n\nBeast, 30, 54, 91, 104, 248, 249\n\nBeauty, 25, 26, 40, 46, 58, 65, 68, 88, 95, 97, 126. 148, 222, 225, 229, 230,\n\nBehemoth, 248\n\nBcla, 175\n\nBen, 8, 12, 32, 33, 72, 74, 282, 285, 286, 288\n\nBeni Elohim. 26\n\nBenif»nity, 46, 65, 88, 94, 96, 97, 103, 12&, 219, 220, 223, 231, 232, 233,\n\n234. 235. 239\nBeor, 175\n\nBerashith, 8, 12, 13, 46, 95, 96\n\nBeth, the letter, 12, 103, 171, 286, 331\n\nBeth Elohim, 14, 54 .\n\nBhagavadgita, 18\n\nBinah, 24, 32, 40, 42, 53, 54. 55. 58, 59. 60, 67, 88, 94, 144, 147. 163, 189,\n\n201, 225, 234, 267, 273, 278, 281, 282, 285, 286, 287, 288, 289, 298,\n\n301, 302, 305, 307, 321, 330, 335, 336, 338, 340\nBook of Concealed Mystery, 15, 16, 41, 43 to 108, 115, 128, 134, 137,'\n\n141, 144, 147, 151, 152, 157, 160, 161, 174, 180, 189, 191, 192, 201,\n\n204, 208, 212, 219, 222, 224, 226, 231, 234, 239, 240, 243, 246, 248,\n\n272, 278, 283, 284, 288, 291, 301, 303, 310, 325, 326, 331\nBook of Formation, 119\nBook of the Revolutions of Souls, 15, 86, loi\nBriah, 29, 32, 33, 34, 35, 47, 52, 170, 285\nBride, 25, 31, 32, 35» 4i, 42. 47. 49. 5i. 52, 5^, 57, S^. 60, 62, 63, 64, 65,\n\n70, 71, 72, 74, 75, 78, 85, 86, 94, 95, 100, 105, 106, 164, 210, 233,\n\n286, 287, 293, 300, 332, 334, 338\nBuddhist, 37\nBull, 24\n\nc\n\nCain, 86\nCanaan, 100\n\nCanticles, 74, 105, 116, 141, 147, 173, 181, 186, 190, 205, 215, 220, 224,\n225, 229, 243, 247, 263, 271, 286, 287, 318, 329, 330, 332, 334, 335,\n\nCeridwen, 233\n\nChaioth-Ha-Qadesh, 24, 56, 104, 265\nChariot, 104, 172, 253, 257, 261\nChashmalim, 25\nChen, 9\nChesed, 25, 40, 51, 88, 103,. 126, 174, 219, 223, 234, 243, 267, 270, 276,\n\n289, 293, 297. 301, 308. 327. 336, 338, 339\n\n■ij-.-y-iy^^TV,\n\n346 KABBALAH.\n\nCheth, the letter, 103. 171, 309, 318, 331, 3^2\n\nChiah. 35, 40. 53, 83, 92, 228, 299\n\nChioa. 30\n\nChokmah, 9, 24, 25. 27, 32, 40, 53, 60, 67. 73, 88. 138, 167. 217, 250, 267^\n\n273, 274, 278, 280, 281, 282, 284, 285, 287, 288, 289, 290, 291^ 298.\n\n301, 302, 305, 306, 307. 321, 325. 329, 330, 331, 335, 336, 338. 340\nCholom Yesodoth, 28\nChrist, 146\n\nChristian, 25, 31, 32, 284\nChronicles, 97, 194\nClef dcs Mysteres, 36\nCommutations, Tables of the, 10\nCompanions, 109, no, 113, 149, 251, 254, 256, 259, 260, 261, 262, 305,\n\n335. 340\nConcealed of the Concealed, 21, 23, 78, 113, 115, 167, 195, 252, 263, 269^\n\n283, 298, 306, 316, 318\nCreation, 29, 30, 50, 52, 94. 104, 160, 161, 172, 174, 284\nCreative, 30, 35\nCremonensian Codex, 15, 210\nCrown, 20, 23, 27, 28, 31, 34, 35, 41. 44, 45, 48, 60, 61, 66, 71, 72, 76, 85,.\n\n88, 94, 96, 97, III, 126. 132, 145, 149, 156. 169, 175, 177, 226, 233,\n\n242. 243, 244, 248, 256, 267, 268, 269, 287, 289, 293, 294, 304, 320»,\n\nD\n\nDaath, 26, 59, 60, 74, 106, 180, 278, 288, 289, 290, 291, 305, 321, 333,.\n\nDaleth, the letter, 11, 60, 75, 79, 80, 92, 93, 103, 171, 202, 210, 284, 285,-\n\nDaniel, 26, 58, 123, 130, 141, 143, 168, 178, 182, 223, 236, 245, 251, 289^\n\n329. 336. 341\nDaughter, 93, loi, 177, 232, 235, 249, 282, 286, 288, 290, 300, 301\nDavid, 6, 54, 82, 102, 107, 131, 132, 207, 208, 209, 210, 211, 212, 236,\n\n326, 332\nDay. 52, 99, 109. 140, 167, 236, 257. 293\nDeath, 30, 52, 104, 109\nDebur, 150, 151\n\nDecad, 26, 65, 74, 99, 100, 105, 149, 160. 180, 214\nDeity, 17, 21, 22, 30, 34, 43, 44, 46, 48, 78, 89, 139, 141, 168, 170, 208,\n\nDemons, 30, 51, 54, 103. 240, 244, 249\n\nDeuteronomy, 69, 78, no, in, 191, 193, 198, 204, 214, 242, 254, 313..\n315,319\n\nINDEX. a47\n\nDevils, 30, 51\n\nDew, 116, 117, 177, 178, 179, 265, 303\n\nDiana, 336\n\nDin, 25, 103, 301\n\nDinhabah, 175\n\nDragon, 50, 51, 52, 53, 152, 237\n\nDuad, 24, 27, 92, 267, 268, 271\n\nDuenech, 289\n\nEagle, 24, 75\n\nEarth, 36, 37, 43, 46, 47, 69, 76, 82, 89, 90, 91, 94, 97, 100, 104, 105,\n112, 125, 128, 150, 163, 178, 188, 227, 242, 248, 249, 250, 289, 297^\n\n312. 315\nEcclesiastes, loi, 112, 139, 199, 251, 295, 319\n\nEden, 36, 96, 119, 123, 124, 131, 152, 156, 167, 180, 262, 270, 278, 279,,\n\n281, 284, 287, 293\nEdom, 22, 29, 102, 113, 114, 174, 175, 233, 300\nEdomite Kings, 22, 29, 43, 47, 48, 85. 102, 174, 176, 298, 331\nEgypt, 5. 6. 176\nEgyptians. 6, 163, 168, 289\n\nEheieh, 17, 23, 30, 31, 32, 41, 61. 66, 67, 79, 88, 91, 96, 141, 175\nEl, 25, 88, 143, 144, 171, 234. 291, 305, 310\nEl Chai. 26\nElements, 28, 104\nElihu, 255\n\nEliphaz Levi Zahad, 17, 35, 36\nEloh, 25, 209\nElohim, 7, 8, 21, 22, 25, 26. 46, 48, 54, 56, 61, 69, 70, 82, 84, 88, 90, 93,\n\n96, 98, 101, 104, 105, 106, 107, 108, 124, 163, 167, 202, 209, 226,\n\n227, 239, 242, 249, 265, 273, 280, 303, 326, 330\nEnoch, 105\nEquilibrium, 16, 29, 43, 44, 45, 55, $7, 66, 71, 73, 75, 92, 94, 96, 121, 133,\n\n136, 138, 141. 183, 225, 242, 246, 266, 308\nEsther, 155\nEucharist, 269\nEugenius Philalethes, 20\nEve, 42, 228, 241\nExistence, 17, 23, 30, 3i» 44. 63\nExodus, 23, 79, 88, 94, 107, III, 117, 121, 122, 140, 145, 148, 150, 153,\n\n170, 175, 188, 196, 197, 198, 216, 217, 218, 236, 237, 252, 289, 303\nEzekiel, 24, 34, 53, 56, 75, 86, 104, 132, 173, 226, 240, 245, 251, 265, 313\n\n348 KABBALAH.\n\nFather, 8, 12. 13, 22, 24, 25, 31. 32, 35, 41, 57, 58, 59, 60, 61, 62, 63, 64,\n66, 67, 71, 73, 74, 75, 78, 80. 84. 85, 86, 89, 92. 93, 94, 95. 96, 107,\n140, 156. 165, 180, 236. 279, 280, 281, 282, 283, 285. 286, 288, 2S9,\n290, 291, 298, 299, 302, 304. 305, 306, 307, 323, 326, 331, 340\n\nFear, 25, 291\n\nFemale. 21, 22, 35, 55, 58, 62, 73, 84, 85, 86, 92, 93, 95, 100, 177, 227,\n229, 244, 281,\" 282, 286, 295, 300, 301. 331, 334, 335, 338\n\nFeminine, 21, 22, 24, 25, 26, 27, 46, 55, 61, 73, 82, 85, 92, loi, 209, 229,\n231. 239, 312, 326, 334\n\nFire, 104, 177, 178, 196, 198, 200, 279, 318, 330, 331, 339\n\nFludd, Robert. 5\n\nFormation, 29, 35, 50, 160\n\nFoundation, 26, 40, 46, 56. 57, 59, 60, 62, 64, 72, 85, 88, 92, 97, 167, 243,\n\n337» 339\n\nG\n\nGabriel, 7, 245\n\nGarden, 67, 82, 98, 100, 131, 152, 167, 262, 278, 284, 285, 335\n\nGate, 32, 60, 64, 65, 69, 74, 106, 180, 184, 200, 201, 210, 234, 253\n\nGeburah, 25, 51, 52, 88, 163, 174, 193, 194, 224, 243, 267. 289. 317, 327,\n\n329. 334. 336\nGedulah, 25, 174, 194, 327\n\nGehenna, 261, 269\n\nGematria, 4, 7, 12, 31, 47, 51, 54, 67, 76, iii, 120, 137, 139, 143, 152,\n\n155. 167, 170, 182, 194. 234, 277, 285, 303\nGenesis, 22, 47, 48, 49, 69, 70, 76, 82, 83, 84, 86, 90, 91, 93, 96. 97» O^i,\n\n100, 105, 106, 107, 113, 114, 116, 119, 128, 129, 174, 175, 180, 193,\n\n194. 193. 196, I97i 198. 202, 209, 226, 232, 233, 239, 241, 249, 250,\n\n265, 284. 2»7. 300, 303, 305, 316, 325, 334\nGhimel, the letter, 31, 103, 331, 332\nGiants, 100, 249\n\nGlory, 46, 52, 61, 65, 68, 77, 88, 97, 125, 163, 168, 221, 222, 246, 262, 337\nGnomes, 104\nGod. 25, 26, 34, 37, 47. 57, 69, 88. 89, 95, 112, 124, 137, 140. 143, i44f\n\n150, 151, 153. 154. 155. 169, 172, 173, 180, 182, 191, 199, 200, 204,\n\n216, 218, 228, 232, 241, 242, 254, 256. 261, 262, 263, 282, 291, 292,\n\n293, 296, 297, 303, 314. 319, 322. 323\nGolgotha, 72, 303\nGrace, 9, 268, 270, 279, 309\nGreater Holy Assembly, 40, 41, 67, 77, 109 to 257, 260, 261, 278, 300,\n\n317, 331\nGreatness, 25\n\nINDEX, 349.\n\nH\n\nHabakkuk, III, 202\n\nHadar, 175, 222, 234, 390\n\nHe, the letter, 11, 31, 32, 33, 34, 41, 54, 55, 56. 57, 58, 59, 60, 61, 62, 64,\n65» 67, 69, 70, 71, 72, 73, 74, 75, 78, 79, 80, 84, 85, 86, 87, 88, 89,\n92. 93. 95, 96, 98, 100, loi, 103, 107, 108, 147, 171, 179, 180, 194,\n202, 210, 225. 231, 232, 246, 272. 273, 274, 282, 285, 286, 288, 304,,\n310, 314, 330, 331, 332, 334, 335\n\nHeavens, 46, 96, 112, 242, 251, 265, 303, 315\n\nHell, 30\n\nHercules, 54\n\nHermes, 96, 155, 189, 242\n\nHertha, 233\n\nHexad, 74, 161, 243, 284\n\nHistoire de la Magie, 17\n\nHoa, 54, 78, 79, 130, 156, 168, 185, 242, 263, 268, 279, 280, 283, 29i».\n292, 294, 298, 302, 318, 326, 330\n\nHod, 26, 40, 51, 61, 65, 88, 125, 163, 221, 222, 243, 267, 310, 337, 338\n\nHorus, 269, 289\n\nHosea, 252, 283, 299, 318\n\nI\n\nIddo, 262\n\nIdra Rabba Qadisha, 14, 66, 67, 70, 71, 76, 77, 102, 109 to 257\n\nIdra Zuta Qadisha, 14, 67, 77, 150, 259 to 341\n\nIHVH, 9, 12, 26, 30, 31, 32, 35, 55. 56, 57, 59, 61, 63, 64, 66, 67, 69, 70,\n\n71. 73, 82, 84, 88, 89, 96, 107, 141, 156, 168, 171, 179, 180, 196, 202,\n\n208, 209, 210, 211. 214, 225, 227, 246, 276, 280, 282, 283, 285, 286,-\n\n303, 311. 314. 316, 317, 322, 327, 332, 334\nImage, 36, 38, 248\nInfinite, 18, 38, 44\nInfluence, 27, 64, 69, 102, 152, 274, 275, 276, 279, 283, 290, 292, 303,\n\n325. 328\nInflux, 61, 66, 71, 75, 76, 85, 88, 97, 98, 99. loi. io3. 104, io7. 160, 161,\n\n162, 167\nInscrutable Height, 23, 40\nlor, 103, 194\nIsaac, 236\nIsaiah, 25, 50, 57, 69, 77, 78, 95, 97, 108, 112, 116, 127, 129, 130, 131,\n\n144, 152, 157, 161, 163, 168, 179, 190, 193. 198, 237, 248, 257, 266^\n\n273, 279. 284, 287, 291, 313. 314. 315, 3«6, 317. 323, 338, 341\nIsheth Zenunim, 30\nIsis, 233, 269, 289\n\n350 KABBALAH,\n\nIwad, 4, 12. 22. »>. y>. 9C, 9$. io6. rrr, 113, 114. X2i. 124, 123. i2f.\nI41, 154 i5j. iH '*7- !«. «4. 271, 2% 393, P2, 313, 313, 325,\n\ny^. 532\n\nJ\n\nJacob, 59, 60, i2>>, 137, 140. 163. 196. i>7. 204. 236. 291, 305, 306, 325\n\nJ^M^ah. 26, 30. 32, 55. 69, 71\n\nJdHnek, Dr , 3S\n\nJeremiah, 67. 71. 120. 125, 124. 131. 149, 161. 1S4, 230. 336\n\nJeroboan, 262\n\nJ«rua]em. 77, 190, 191. 247* 313. 3M. 315. 337. 33«\n\nJesus. 8, 72\n\nJob, 51, 78. 124, 151, 133. 188. 201, 215. 218. 280, 301. 312, 320. 332\n\nJohn, 24\n\nJoseph, 12*, 197\n\nJoshua, 93. 94. 100, 107, 253\n\nJubilee, K/7, 180, 288\n\nJudgment. 28. 41. 49, 51, 51. 52. 53, 54. 55. 59. 72. 7^, 85, 91, 95. 102,\n103, 104, 105. 106. 122, 123. 141, 143, 153, 155, 164, 173, 175, 178,\n182, 183, 184, 185. 187, 191. 194, 195, 196. 215, 216. 226. 230, 231,\n232* 233. 234. 235. 240, 241. 244. 245. 247, 274, 277, 293. 294, 295,\n\n296, 297, 300. 301, 309, 310. 312, 314, 315, 329, 332, 338\nJu(nter. 27. 104\n\nJustice, 25. 26, 40. 52, 141, 163. 191, 224, 238. 248, 289, 293, 294, 296,\n\n297, 314. 315. 332. 338\n\nK\n\nKafh, the letter, 103, 171, 325, 331. 332\n\nKarma, 37, 38\n\nKcrubim, 24, 26, 32. 34, 35» ^72. 340\n\nKcther, 20, 23, 24, 26, 27, 31, 32, 34, 41. ^4. 45. 46, 48, 61. 66, 67, 70.\n88, 91, 96, III, 124, 145, 166, 169, 175, 177, 217. 248, 265. 266, 267,\n2S0, 283, 289, 301, 302, 305. 320, 330, 331, 335, 338, 340\n\nKhem, 289\n\nKhorsia, 29\n\nKinK, 26, 27, 28, 31. 32. 34. 35. 5'. 53. 93, 98, 102, 108, 109. 113, 136,\n145, 146, 149. 155, 158, 159, 210, 211, 218, 233. 236, 240, 248. 253,\n256. 264, 269, 289, 292. 294, 295, 296, 300, 307, 319, 320, 323, 326,\n\n332. 333. 334. 335. 336. 337\nKin«dom, 20, 26, 46, 47, 48, 49, 50, 55, 62, 63, 73, 84, 88, 92, 94, 96, 97,\n100, loi, 103, 104, 106, 107, 233. 234, 296\n\nINDEX. 351\n\nJCings, 26, 29,43,48,84,85,88,93, loi, 102, 103, 113, 114. 129, 132,\n\n154, 174. 199, 200, 300, 307, 318, 320, 321\nKneph, 289\nKnowledge, 58,59. 60, 74, 76, 106, 115, 131, 132, 180, 278, 288, 289, 291,\n\n305. 310\nKokab, 28\n\nLamed, the letter, 31, 103, 171, 331\n\nLamentations, 314, 336\n\nLaw, 8, 59, 83, 109, no. III, 115, 129, 140, 141, 146, 160, 161, 162, 182,\n183, 205, 280\n\nLeah, 59\n\nLeo, 24, 34\n\nLernaean Hydra, 54\n\nLesser Countenance, 26, 32, 35, 41, 48, 118, 179\n\nLesser Holy Assembly, 40, 67, 77, 259 to 341\n\nLevanah, 28\n\nLeviathan, 42, 51, 53, 54, 85, 189, 237\n\nLeviticus, 80, 91, 106, 157, 245, 286, 287, 300, 311, 322\n\nLight, 20, 28, 36, 48, 50, 51, 54. 56, 62, 65. 66, 73, 74. 76, 82, 84. 85. 102,\n103, 106, 107, 114, 115, 116, 122, 123, 125, 126, 127, 136, 145, 147,\n148, 158, 159, 168, 177, 179, 195, 198, 218, 219, 222, 223, 234. 255,\n256, 263, 266, 267, 268, 270, 279, 283, 289, 292, 294, 304, 306, 332\n\nLimitless, 16, 19, 20, 44, 45, 48\n\nLion, 24\n\nLord, 26, 30, 31, 48, 59, 60, 69, 71, 83, 87, 88, 89, 90, 91, 94, 95, 96, 98,\n109, no, 125, 127, 128, 129, 132, 133, 150, 156. 159. 163, 167, 168,\n183, 199. 201, 214, 2i6, 218, 230, 238, 242, 244, 251, 255, 308, 312,\n\n3i9» 329, 341\nLove. 7, 25, 40, III, 166, 253, 286, 295\n\nLublinensian Codex, 15\n\nLully, Raymond, 5\n\nM\n\nMacrocosm. 36, 41, 155, 331\n\nMacroprosopus, 24, 26. 31, 35, 41, 43, 44i 45. 46, 47. 48. 54. 57. 61, 65,\n66. 69, 70, 71, 72, 73, 76, 77, 78, 81, 82, 83, 85, 91, 96, 97, 99, 102,\nIII, 112, 115, 116. 117, 118, 119, 121, 122, 123, 124, 125, 130, 133,\n\n134. 136, 137. 138. 141. 142. i44f 145. 147. 148. 149. 153. 154. 156.\n158, 160, 162, 163, 164, 166, 167, 168. 169, 170, 173, 182, 183, 184,\n185, 187, 190, 192, 194, 204, 207, 216, 218, 222. 238. 266, 271, 280,\n^83, 303. 304, 307. 3\". 313. 314. 328. 330\n\n352 KABBALAH,\n\nMadim, 27\n\nMagnificence, 25\n\nMah, 32, 33, 73, 74, 78, 79, 251\n\nMalachi, 112, 148. 195, 232\n\nMale. 21, 35, 55, 58, 67, 84, 85, 86, 92, 93, 95, 177, 227, 229, 230, 231.\n235.239.244,247,281,282,286. 287, 295, 300. 301.334. 335. 33^\n\nMalkuth, 20, 25, 26, 27, 31, 32, 35. 46. 47, 49, 51, 52. 53, 55, 56, 57, 63,\n78, 84, 88, 94, 96, 148, 160, 169, 233, 267, 296, 327\n\nMan, 24, 25, 29, 34, 36, 37, 60, 67, 83, 84, 85, 86, 87. 88. 89, 90, 91, 92.\nloi. 102, 106, 126, 127, 134, 137, 139. 141, 152, 155, 168, 174, 175^\n177, 186, 188, 207, 208, 209, 2IO, 211. 212, 216, 227, 228, 230, 233,\n234,235,241,242.243,245.248, 251. 259, 281. 301, 305, 312, 335\n\nMantuan Codex, 15, 45, 46, 66, 67, 68. 70, 83, 100\n\nMars, 27, 104, 163, 194\n\nMary, 307\n\nMasculine 21. 22, 24, 25, 27, 46, 55, 82, 85, 92. loi, 209 239, 312, 315^\n\nMasloth, 27\n\nMatred, 177, 235. 300\n\nMatrona, 26, 337\n\nMatter, 30, 35, 100, 112, 165\n\nMechetabel, 177, 234, 235, 300\n\nMelakim, 26\n\nMelchizedek. 295\n\nMelekh, 26\n\nMem, the letter, 51, 103, 171, 178, 279, 310, 331\n\nMercury, 28, 104\n\nMercy, 25, 26, 28, 41, 49, 50, 52, 53, 55, 59. 69, 70. 89. 94, 102, 103, 104,\n122, 125, 141, 143, 155, 157, 158, 160, 164, 174, 182, 183, 187, 191,\n192, 195, 196, 203, 215, 216. 219, 220, 223, 224, 225, 230, 234, 235,\n238, 239, 247, 266, 270, 274, 276, 293, 295, 297, 301, 308, 309, 314,\n\n327. 329. 338\n\nMeshephat, 293, 294, 295, 296, 297, 314, 338\n\nMessiach, 7, 50, 131, 132, 133, 149, 273\n\nMetatron, 7, 105, 106\n\nMezahab. 177, 235, 300, 301,\n\nMezla, 27, 279, 303, 325, 327, 328\n\nMicah, 137, 140, 144, 151. 154, 158, 160, 165\n\nMicrocosm, 36, 155, 231\n\nMicroprosopus, 26, 31, 32, 35, 40, 41, 42, 43, 46, 47, 48, 49, 51, 56, 57, 58,\n59, 61, 63, 64, 65, 66, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 81. 82, 83,\n84, 86, 91, 93, 94, 95, 97, 98, 99, 102, 103, 107, 114, 118, 119, 120,\n121, 122, 124, 125, 129, 131, 132, 133, 134, 136, 137, 138, 141, 145,\n146, 148, 152, 155, 159, 164, 166, 167, 168, 173, 177, 178, 179, 180,\n\nINDEX. 353\n\ni8i, 182, 183, 184, 185, 186, 187, 190, 191, 192, 195, 196, 198, 199,\n200, 201, 202,203, 204, 205, 207, 210, 212, 213, 214, 216, 217, 218,\n219,221, 222, 224, 225, 226, 227, 229, 232, 233, 235, 236, 238, 239,\n243, 248, 265, 267, 268, 271, 272, 273, 274, 275, 278, 279, 283, 284,\n289. 293, 298, 299, 302, 303, 304, 305, 306, 307, 309, 310, 311, 312,\n313. 314. 315. 316. 317, 318, 319. 320, 321, 323 324, 325, 327, 328,\n\n329, 331, 332, 333. 336, 338\n\nMikhael, 7, 37. 38\n\nMildness, 25, 28, 103, 169\n\nMidlner, 302\n\nMirandola, J. P. de, 5\n\nMischna, 322\n\nMoab, 310\n\nMonad, 22, 99, 268, 271\n\nMoon, 27, 28, 62, 104, 257\n\nMore, Dr. Henry, 5\n\nMoses, 6, 54, 60, 94, 104, 105, 106, 107, 140, 141, 148, 151, 182, 196, 197,\n198, 216, 217, 237, 252, 275, 315, 328\n\nMost Holy Ancient One, 21, 23, 70, 73, 140, 198, 219, 223, 224, 226, 227,\n240, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 276,\n277. 279, 280. 281, 283, 289, 294, 298, 299, 301, 302, 304, 305, 306,\n310. 314, 316, 317. 318. 325\n\nMost Holy One, 262, 263, 296, 303, 319, 322, 323\n\nMother, 22, 24, 25, 26, 32, 35, 41, 42, 53, 54, 57, 58. 59, 60. 61, 62, 63. 64,\n65, 66. 67, 71. 72, 73, 74, 75, 78, 80, 82, 84, 86. 87, 92, 93, 94, 95, 96,\n97, 98, 103, 106, 107, 180, 225, 233, 240, 269, 281, 282. 285, 286, 287,\n288, 289, 290, 29J, 298, 299, 301, 302, 304, 305, 306, 307, 308, 323,\n326.331. 334, 335. 337.338\n\nN\n\nName, 24, 25, 26, 30, 31, 61. 66, 69, 70, 72, 73, 76, 77, 78. 82, 84, 89, 90.\n95.96.97.98,99.100.101. 102, 103, 105, 106. 108. Ill, 129, 155,\n167, i68. 169, 170, 172. 174. 197, 209, 210, 214, 220, 227, 232, 235,\n241, 242, 249, 264, 272, 273. 283, 285, 292, 294, 299, 326, 337, 340\n\nNegative, 16, 20, 43, 44, 45, 266\n\nNegative Existence, 16. 18, 19, 20, 44, 117. 121. 266, 280. 330\n\nNegative Subsistence, 18, 19\n\nNephesch, 34, 35, 36, 37, 40. 92. 228, 253. 299\n\nNephilim, 249\n\nNequdah Peshutah, 23\n\nNequdah Rashunah, 23\n\nNeschamah, 34, 35, 36, 37, 40, 91, 228, 247, 253, 269, 299, 323\n\ny\n\n354 KABBALAH.\n\nNetzach. 26, 40, 45, 46. 51. 88. 97, 126, 184. 185. 224. 243, 267. 310. 337.\n\n33«.\nNoah. 5. 250.\n\nNogab. 27, 104. 105\n\nNotariqon, 7, 9. 31, 55, iii\n\nNumbers. 7$. 89. 98. 100, 117, 127, 128, 152. 155. 159, 190. 199 200.\n\n216, 217. 223, 265. 309. 319, 321. 328\n\nNun, the letter. 60, 64. 74, 78. 103, 171. 210, 286, 310, 331\n\no\n\nObadiah, 75.\n\nOlabm, 28, 29, 31, 40. 158, 167, 203, 249\n\nOsiris. 269, 289\n\nOtz, 28, 267, 336\n\nPaau, 234. 300\n\nPachad. 25. 40. 163, 174\n\nPalace, 89, 94. 104. 252. 253. 256, 291. 292\n\nParadise. 42. 51, 67, iii, 152, 262. 270. 281\n\nPath. 26, 54, 55. 57, 59, 60. 61, 62. 63. 64, 65, 66. 68, 70, 71. 75, 84, 87, ,\n89, 92, 94. 95. 96, 97. 9^. 99. ioo» lo'. 102, 103. 104, 105, 106. 107,\n108, 119, I2T, 122. 124, 126, 128. 151, 153. 154. 155, 156. 157. 180,\n181, 182, 183, 189, 206, 210, 219, 220, 221, 226, 228, 231, 241, 256,\n264. 266, 267, 269, 2S0. 282. 2S3, 293. 299, 307, 309, 310, 330,\n\nPatriarch. 161.236, 257, 325\n\nPaul, T46\n\nPe, the letter, 103, 171, 331\n\nPentad, 74\n\nPentateuch, 6\n\nPistorius, 152. 169\n\nPlanets, 37, 104, 105\n\nPositive Existence, 16. 19, 45, 266\n\nPotential Existence, 19, 266\n\nPrimordial Point, 23\n\nPrimum Mobile, 27, 104\n\nProclus, 21\n\nProsper Rugere, 8\n\nProverbs, 57, 62, 68, 80, 112, 121, 127, 128, 129, 136, 138, 158, 175, i8i,\n\n213, 214, 222, 225, 243, 250, 266, 271, 278, 282, 288, 290, 291, 295\n\n296. 297, 308, 309. 321, 322, 333, 335, 339\n\nINDEX. 355\n\nPsalms, 26, 53, 54, 78, 82, 91, 97, 98, 99, 104, 107, 109, no, 120, 122, 123,\n124, 125, 128, 129, 133, 146, 154. 156, 158, 159. 168, 183. 187, 188,\n189, 192, 194, 199, 201, 203, 207, 218, 219, 221, 223, 226, 232, 236,\n238, 239, 248, 261, 271, 273, 274, 277, 281, 285, 291. 293, 296, 297,\n298, 299, 300, 305, 308, 310, 311, 312. 316, 317, 321, 322, 339\n\nPythagoras, 21, 214\n\nQ\n\nQaBALAH, I, 2. 4, 5, 6. 10, II, 13, 14, 15, 17, 21. 22, 2$, 28, 30, 38, 55, 72,\n\n88, 100, III, 173. 226, 272, 283, 284, 335\nQuain, 241, 245\nQliphoth, 30, 51, 103\nQoph, the letter, 103, 171, 331, 332\nQuaternary, 35, 266, 284, 304\nQueen. 25, 26, 27, 28,31, 32, 34. 35, 47. 39, SL 55. S6, 57. S^, 59. 60,\n\n71, 78, 92, 94, 95, 96, 97, loi, 105, 106, 107, 149, 233, 269, 330,\n\nR\n\nRabbi Abba, 6, no, in, 125, 149, 150, 162, 218, 222, 254, 255, 259, 260\n261, 262, 292, 339, 340\n\nRabbi Benchas Ben Yair, 256, 259, 262\n\nRabbi Chiya, no, 149, 150, 152, 260, 340\n\nRabbi Chizqiah, no, 147, 148, 149, 252\n\nRabbi Eleazar, 6, no, in, 122, 123, 149, 150, 160, 207, 212, 259, 260,\n261, 262, 339. 340\n\nRabbi Moses Korduero, 36\n\nRabbi Schimeon Ben Yochai, 6, 109, no, 112, 113, 122, 123, 125, 126,\n130, 132, 134, 146. 148, 149. 150. 153, 156, 158, 162, 163, 166, 169,\n172, 203, 204, 207, 218, 222, 224, 225, 242, 251,^252, 253, 254, 255,\n256, 257, 259, 260. 261, 262, 263, 269, 281, 283. 290, 292, 299, 339,\n\n340. 341\nRabbi Yehuda, no, 130, 149, 150, 163, 212, 223, 255, 260\n\nRabbi Yisa, no, 149, 157, 252\n\nRabbi Yitzchaq, no, 137, 146, 149, 150, 260\n\nRabbi Yitzchaq Loria, 36\n\nRabbi Yosi, no, 131, 149, 154, 252\n\nRabbi Yosi Ben Jacob, no, 149, 150, 260\n\nRachel, 59, 305\n\nRaphael, 7\n\nRashith Ha-Galgalim, 27\n\nRatzon, 122, 270\n\n3S6 KABBALAH,\n\nRav Hammenuna, 133, 256, 2$2, 286, 300, 317\nRav Yeyeva, 273, 279, 282. 284, 309, 327\nRebekah, 305\nRechoboth, 234\nResh, the letter, 103, 171, 331\nReuchlin, fohn, 5\nRevelation, 54. 189\nRhea, 233\n\nRighteousness, 40, 77, 148. 332\nRisha Havurah, 23\nRom Meolah, 23. 40\nRoyal Valley, 50, 53\n\nRuach. 7, 8, 9, 12, 22, 27. 34, 35, 36, 37, 40, 248. 249, 251, 273, 299,302,\n316, 322, 323, 329\n\nSabbath, 122, 123, 240, 255, 257, 269, 310, 337\n\nSalamanders, 104\n\nSamael, 30, 37, 38\n\nSamekh, the letter, 103, 171, 331\n\nSamuel, 88, 90, 98, 107. 185, 196, 197, 238, 251, 291, 305, 321, 329\n\nSandalphon, 103\n\nSarah, 232\n\nSatan, 30, 51\n\nSatur», 27, 52, 104\n\nSaul, 234\n\nScandinavians, 28\n\nSchechinah, 26, 49, 55, 103, iii. 161, 197, 246, 250, 260\n\nSchemahamphorasch, iii, 170, 171, 197, 330\n\nScintilla, 19\n\nScorpio, 24, 34\n\nScorpion, 24\n\nSea, 25, 42, 53, 90, 125, 144, 147, 188, 189, 225, 241, 307, 340\n\nSeg, 32, 33, 74. 78\n\nSepher Yetzirah, 14, 22, 51, 61, 119, 161, 178, 180, 196, 243, 273, 279.\n\n325, 326, 331\n\nSepher Sephiroth, 14, 15\n\nSephiroth, 16, 20, 21, 24, 25, 26, 27, 28, 29, 32, 38, 39, 40, 41, 42, 44,\n45, 46, 47, 49. 50. 51. 52, 54, 58, 59. 60, 62, 63, 65, 66, 67, 69, 73,\n84.88,89,92,94, 96, 97, 100, 104, III, 126, 137, 145, 149, 150,\n156, 160, 161, 163, 164, 166, 169, 172, 174, 179, 180, 197, 211, 214,\n217, 228, 237, 243, 256, 261, 264, 267, 269, 280, 281, 282, 284, 289,\n310. 325, 327. 330. 332\n\nINDEX. 357\n\nSeraphim, 25\n\nSerpent, 42, 50, 51, 52, 85, 104, 152, 237, 241, 295\n\nSeth, 246\n\nSeverity, 41, 46, 51, 88, 94, 96, 100, 106, 193, 194. 233, 235, 297, 309,\n\n329, 334\nShabbathai, 27\n\nShaddai', 7, 26, 88, 105\n\nShedim, 249\n\nShells, 30, 36, so, 51, 53, 100, 102, 103, 104, 105\n\nShemesh, 27\n\nShiloh, 7\n\nShin, the letter, 7, 103, 171, 178, 196, 279, 331\n\nShinanim, 26\n\nSinai, 148, 252\n\nSiphra Dtzenioutha, 14, 43 to 108, 115\n\nSmooth Point, 23\n\nSnake, 24\n\nSolomon, 6, 66, 94, loi, 102, 132, 204, 233, 286, 287, 295, 332\n\nSolomon Meir Ben Moses, 8\n\nSon, 8, 12, 13, 22, 32, 35, 57, 61, 72, 93, 95, 96, loi, 131, 146, 156. 251,\n\n253i 259. 261, 282, 284, 285, 286, 288, 289, 290, 307, 331\nSong of Songs, 66, 68, 204\nSoul, 34, 35, 36, 37, 40, 60, 65, 71, 72, 83, 87, 91, 92, 98, 103, 104, 106,\n\n158, 228, 241, 242, 247, 253, 323\nSphinx, 24, 36\nSpinoza, 38\nSpirit, 8, 12, 13, 22, 27, 35, 36, 40, 46, 48, 51, 70, 71. 86, 91, 92, 98, 99,\n\n100, loi, 102, 105, 107, 112, 114, 131, 132, 133, 150, 152, 153, 164,\n\n165, 173, 180, 199, 200, 223, 224, 234, 240, 241, 242, 246, 248, 249.\n\n251, 269, 273, 302, 316, 322\nSplendour, 26, 40, 104, 148, 163\n\nStrength, 25, 143, 163, 193. 194. 224, 225, 243, 251, 277, 291\nSun, 27, 37, 62, 104, 148\nSylphs, 104\nSyntagma, 19, 245, 246, 247, 270, 282, 285. 338\n\nTalmud, 53\n\nTau, the letter, 51, 96, 103, 119, 171, 264, 331\n\nTaurus, 24, 34\n\nTemira De-Temirin, 23\n\nTemple, 6, 89, 160, 161, 233\n\nTemura, 7. 9. ^i. 55\n\n. . . f.\n\n358 KABBALAH.\n\nTeth, the letter, 103, 171. 331\n\nTetrad, 74, 161. 284\n\nTetragrammaton, 9, 12, 31. 32, 33. 34, 35. 41, 50, 51. 54, 55. 56. 57. 59,\n60, 61, 62, 63, 64, 65, 67, 69, 70, 71. 72. 73, 74, 75, 76, 77, 78, 82.\n85, 87, 89, 91, 95, 96, 98, 99, 100, loi, 102. 103, 104. 105, 106. 107,\n108, no. Ill, 121, 122, 123, 127, 128. 129. 130, 131, 140. 147. 150,\n151. 152, 153. 154, 155, 163. 165. 167, 168, 169, 170. 172, 179, 183,\n188, 190, 191, 193, 194. 195. 196, 197. I9«. 199. 200. 201, 202, 204.\n207. 208, 209. 210. 211, 212, 214, 216, 223. 224, 226. 227, 228, 230,\n231. 236, 237. 238, 239. 241, 242. 246, 249, 250, 251, 252. 254, 25s,\n257. 266, 267. 283, 291, 296, 297, 299, 304, 305, 307, 308, 311, 312.\n314. 3i5» 317. 3'8. 319. 321. 322. 326, 327. 328, 330, 333. 334. 337\n\n338, 339\nThan. 152, 237\n\nThrashisim. 26, 245\n\nThashraq. 10\n\nThebanah. 286. 288. 290\n\nTheli, 51\n\nThenanim. 53\n\nThor, 302\n\nThora, 210\n\nThrone, 25, 29, 34, 52, 86, ii6, 130, 132, 149, 173, 174, 226, 236, 251,\n\n293, 294, 337\nTiphereth, 25, 34, 40. 51, 58, 60, 62, 88, 94, 97, 106, 126, 148, 152, 222,\n\n225, 229, 230, 237, 243, 267, 284, 289, 315, 327, 336, 337\nTree of Knowledge of Good and Evil, 103, 104, 336\nTree of Life, 28, 98, 104, 197, 284, 332, 336\nTriad, 24, 27, 267, 338\n\nTrinity, 25, 26, 27, 28, 30, 31, 32, 34, 35, 45, 117, 149. 266, 304\nTriune, 27, 267\nTruth, 109, 122, 158, 160, 183, 188, 217, 218, 219, 247, 293, 294, 306,\n\nTzabaoth, 26, 88, 246, 310, 337, 339\nTzaddi, the letter, 103, 171, 331\n\nTzedeq, 27, 40, 289, 293, 294, 295, 296, 297, 314, 332, 338\nTzelem, 36, 38\nTziruph. 9, 10\n\nU\n\nUnderstanding, 24, 54, 55, 59, 60, 61, 62, 64, 67, 71, 73. 74, 76, 80, S2,\n84. 87, 88, 94, 95, 98, loi, 106, 107, 109, 114, 131, 133, 163, 168,\n180, 184, 201, 265, 273, 281, 282, 285, 288\n\nUndines, 104\n\nINDEX, 359\n\nUnity, 7, 12, 22, 27, 39, 40, 47, 67, 78, iii, 117, 137, 139, 166, 226, 243,\n\n246, 266, 268, 273, 283\nUniverse, 28, 29, 37, 43, 44, 46, 47, 66, 98, 100, 103, 108, 112, 135, 136,\n\n148, 149, 155, 159, 161, 162, 183, 216, 228, 319, 330\n\nVan Helmont, J. Baptist, 5\n\nVast Countenance. 24, 26, 31, 35, 41, 44, 45, 48, 91, 117, 266\n\nVau. the letter, 11, 32, 33. 34, 41, 54, 55, 56, 57, 58, 59, 60, 61, 62, 64, 65,\n70, 71, 72. 73, 74, 75, 79, 80, 84, 85, 86, 87, 88, 89, 92, 93, 95, 96,\n100, 103, 171, 179, 210, 246, 272, 282, 284, 285, 286, 288, 304, 331\n\nVaughan, Thomas, 20\n\nVeil, 20, 36, 114, 115, 169, 170, 172, 330\n\nVenus, 27, 104, 105\n\nVictory, 26, 45, 46, 88, 97. 126, 184, 185, 224, 310, 337\n\nVirgin, 32, 307\n\nw\n\nWaters, 48, 49, 51, 53, 83, 84, 87, 97, 98, 104, 147, 178, 189. 196, 234,\n279, 284, 287, 289, 293, 310, 330, 331\n\nWheels, 24, 52, 104\n\nWhite Head, 23, 124, 125, 176, 177, 195. 264, 303\n\nWisdom, 24. 40, 53, 56, 58, 60, 61, 62, 64, 67, 76, 80, 87, 88, 93, 95, 96,\nloi, 107, 109, 118, 131, 132, 133, 138, 139, 161, 167, 173, 180, 189,\n213, 214, 217, 240. 244, 250, 251, 256, 265, 266, 270, 273, 274, 276.\n277, 280. 281, 282, 284, 285, 288, 291, 318, 325, 329, 331, 335\n\nWoman, 25, 30, 63, 64, 83, 93, 94, 229, 230, 231, 233, 234, 235, 239, 247,\n281,286, 287, 334, 335\n\nWorld, 28, 29, 30, 32, 33, 34, 35, 36, 37, 38, 40, 47, 48, 52, 59. 62, 67,\n69, 72, 74, 80, 85, 90, 94, 97, 100, loi, 103, 104, 107, 108, 112, 113,\n116, 120, 121, 132, 134, 142, 143, 144, 147, 150, 156, 159, 166, 170,\n172, 174, 175, 178, 179, 185, 187, 188, 194, 203, 204. 222, 223, 228,\n231. 233» 234, 238, 241, 243, 246, 248, 249, 252, 253, 257, 259, 260,\n261,263,269,283,384,295,296,297, 301, 302, 303, 310, 331. 337\n\nWrath, 51. 122, 155, 193, 198, 199, 200, 203, 223, 274, 321, 332\n\nYah, 55, 64, 82, 83, 84, 85, 88, 96, 98, 171, 207, 208, 209, 210, 211, 212,\n\n261, 282, 287, 311, 326, 327\nYekal, 89\n\nKABBALAH.\n\nYesod, 26. 34, 40. 46, 51, 56, 57, 59. 60, 6a, 63, 70, 78, 88, 167, 243, 267,\n\n337. 338. 339\nYetzirah, 29, 32. 34, 35, 47. 161, 170, 251\n\nYggdrasil, 28\n\nYod, the letter, 11, 32, 33, 34, 35, 41, 54, 55, 56, 57, 58, 59, 60. 61, 62,\n63. 64, 65, 67, 70, 71, 72. 73, 74, 75. 77, 78, 79, 80, 84, 85. 86. 87,\n88, 89, 92. 93, 94, 95, 96, 98, 99, 100, 103. 107, 108, 171, 179,\n180, 291, 202, 210, 227, 231, 232, 246, 272, 280, 282, 283, 284, 285,\n286, 287, 304. 330, 331, 332\n\nZauir Anpin, 26, 41, 77, 117, 137, 179, 193, 198. 203\n\nZayih, the letter, 103, 171. 331\n\nZechariah. 125, 128, 167. 187, 188, 244, 254, 312\n\nZephaniah, 154\n\nZeus, 335\n\nZion, 127, 191, 314, 316, 337, 338\n\nZodiac. 24, 27, 31, 34, 171, 214, 330\n\nZohar, 6, 14, 29, 41, 43. 55, 121, 174\n\nFINIS.",
    "project_translation": false,
    "license": null,
    "methodology_url": null
  }
}