Egyptian-Hebrew stream·Kabbala·The Kabbalah Unveiled (Mathers)·The Greater Holy Assembly (Idra Rabba)

Source context

Theme

divine anthropomorphism and the primordial configurations of the Macroprosopus and Microprosopus as cosmic-spiritual archetypes

Soul-faculty

Consciousness Soul

Steiner

not engaged in the GA corpus

Cross-tradition

• Lurianic KabbalahThe Idra Rabba's exposition of the divine Partzufim — particularly Arikh Anpin (Macroprosopus) and Ze'ir Anpin (Microprosopus) — parallels Lurianic doctrine of tzimtzum and the structural unfolding of divine faces as mediating principles between Ein Sof and manifest creation.
• NeoplatonismThe hierarchical descent from the Ancient of Ancients through successively more differentiated divine countenances exhibits cross-tradition congruence with Plotinian emanation from the One through Nous to Soul, each level constituting a distinct ontological register.
• Vedantic traditionThe conception of a supreme, unknowable divine aspect (Arikh Anpin) veiling itself in manifest form shows cross-tradition congruence with Advaita Vedanta's distinction between Nirguna Brahman and Saguna Brahman as degrees of divine self-concealment and revelation.

The Greater Holy Assembly (Idra Rabba)

CHAPTER I.

THE INGRESS AND THE PREFACE.

1Tradition. — Rabbi Schimeon spake unto his com-
panions, and said : ^< How long shall we abide in the- condition of one column by itself? when it is written^ Psa. cxix. 126 : * It is time for Thee, Lord, to lay to Thine- hand, for they have destroyed Thy law.*

2"The days are few, and the creditor is urgent; the
herald crieth aloud daily, and the reapers of the land are few ; and those who are about the end of the vineyard attend not, and have not known where may be the lawful place. (That is, do not study holiness, which is called the vineyard,)

3** Assemble yourselves, O my companions, in an
open space, equipped with armour and spears ; be ye ready in your preparations, in council, in wisdom, in understand- ing, in science, in care, with hands and with feet ! Appoint as King over you. Him in whose power is life and death,, so that the words of truth may be received : things unto- ■*r

110 KABBALAH.
which the supernal holy ones attend, and rejoice to hear and to know them."

4Rabbi Schimeon sat down and wept ; then he said :
" Woe ! if I shall reveal it ! Woe ! if I shall not reveal it!"

5His companions who were there were silent.

6Rabbi Abba arose and said unto him : '* With the
favour of the Lord, also it is written, Psa. xxv. 14 : ^ The Arcanum of the Tetragrammaton is with them that fear Him.' And well do these companions fear that Holy and Blessed One ; and now they have entered into the assembly of the tabernacle of his house, some of them have only entered, and some of them have departed also/'

7Moreover, it is said the companions who were
with Rabbi Schimeon were numbered, and they were found to consist of Rabbi Eleazer, his son ; and Rabbi Abba, and Rabbi Yehuda, and Rabbi Yosi the son of Jacob, and Rabbi Isaac, and Rabbi Chisqiah the son of Rav, and Rabbi Chiya, and Rabbi Yosi, and Rabbi Yisa.

8They gave their hands unto Rabbi Schimeon, ai^d
raised their fingers on high, and entered into a field under the trees and sat down.

9Rabbi Schimeon arose and offered up a prayer. He
sat in the midst of them, and said : " Let whosoever will place his hand in my bosom." They placed their hands there, and he took them.

10When he began, he said {from DeuU xxvii. 15) :
" Cursed be the man that maketh any graven or molten image, the work of the hands of the craftsman, and putteth it in a secret place. And all the people shall answer and say Amen ! "

11 . Rabbi Schimeon began, and said : " Time for
Thee, O Tetragrammaton to lay to Thine hand." Why is it time for the Tetragrammaton to lay to His hand ? Because they have perverted Thy law. What is this, THE GREA TER HOL Y ASSEMBL Y. 1 1 1 "* they hath perverted Thy law ? ' The higher law, which is itself made void, if it be not carried out according to his commands. Wherefore is this ? (Or. as others read: ' Wherefore is this name Tetragrammaton here employed ?) .This hath been said concerning the Ancient of Days.*

12"For it is written, Deut. xxxiii. 29: * Blessed art
thou, O Israel : who is like unto thee ? * Also it is written, Exod. XV. II : * Who is like unto thee among the gods, O Tetragrammaton ? ' " t

13He called Rabbi Eleazer, his son, and commanded
him to sit down before him, and Rabbi Abba on the other side, and said: "We are the type of all things " (that is, ^* we represent the three columns of the Sephiroth ; ") ** thus far are the columns established."

14They kept silence, and they heard a voice ; and their
knees knocked one against the other with fear. What was that voice ? The voice of the Higher Assembly, which had assembled above. (For out of Paradise came the souls of the just thither^ that they might hearken^ together with the Schec- hinah of the Presence Divine.)

15Rabbi Schimeon rejoiced, and said : ** O Tetra-
grammaton ! I have heard Thy speech, and was afraid ! (Hab. iii. i). He hath said : * It is therefore rightly done, seeing that fear hath followed ; but for us the matter rather dependeth upon love/ Like as it is written, * I.e., one of the names of Macroprosopus, the first emanation, the crown, Kether. (See Introduction.) t In the above verse it is well to note that by Notariqon, the second division of the Literal Qabalah, the initial letters of the first quotation give the word AIMK, Aimakh, '* Thy terror," the addition of the numera- tion of which by Gematra, the first division of the Literal Qabalah, is 71; and that in a similar manner from the second quotation, the word MKBI, Maccabeet is obtained, whose numeration is 72. Now, 72 is the number of the Schemhamphorasch, or '* divided name," to which Maccabee is always referred. And if to the 71 of the first quotation we add A, ex- pressing thus the hidden unity, we obtain 72 again. Furthermore, it is well to note that each quotation consists of four words, thus answer- ing to the letters of the Tetragrammaton. — Trans.

112KABBALAH.
Deut. vi. 5 : ' And thou shalt delight in Tetragrammaton thy God.* Also it is written, Mai. i. 2 ; * I have loved you.' "

16Rabbi Schimeon said further : ** * He who walketh,
going up and down (from one house unto another) revealeth the secret ; but the faithful in spirit concealeth the word ' (Prov. xi. 13).

17" * He who walketh going up and down.' This
saying meriteth question, because it is said, 'going up and down.* Wherefore then * walketh ? * The man is already said to be going up and down : what is this word ' walketh ? '

18"For truly it is true concerning that man who is
not stable in his spirit nor truthful, that the word which he hath heard is moved hither and thither, like a straw in the water, until it cometh forth from him.

19" For what reason ? Because his spirit is not a firm
spirit.

20" But concerning him who is firm in spirit it
is written : * But the faithful in spirit concealeth the word.* (But this phrase) * faithful in spirit * denoteth firm- ness of spirit ; like as it is said, Isa. xxii. 23 : ' And I will fasten him as a nail in a sure place.* Matter dependeth upon Spirit.

21"And it is written, Eccles. v. 6: 'Suffer not thy
mouth to cause thy flesh to sin.'

22"For neither doth the world remain firm, except
through secresy. And if in worldly affairs there be so great need of secresy, how much more in the things of the most secret of secrets, and in the meditation of the Ancient of Days,* which matters are not even revealed unto the highest of the angels."

23Rabbi Schimeon said, moreover : " I will not say it
unto the heavens, that they may hear ; I will not declare it unto the earth, that it may hear ; for certainly we are (the symbols of) the pillars of the Universe." * Macroprosopus, the first Sephira. THE GREA TER HOL Y ASSEMBL V. 115

24It is said in the Arcanum of Arcana, that when Rabbi
Schimeon opened his mouth, the whole place was shaken, and his companions also were shaken. CHAPTER II. OF THE CONDITION OF THE WORLD OF VACANCY.

25He manifested the Arcanum, and commencing, said.
Gen. xxxvi. 29 : ** And those are the kings which reigned in the land of Edom before that a king could rule over the children of Israel."

26Blessed are ye, O just men I because unto you is
manifested the Arcanum of the Arcana of the law, which hath not been manifested unto the holy superior ones.

27Who can follow out this matter ? and who is worthy
to do so ? For it is the testimony of the truth of truths. Therefore let all our prayers be undertaken with devotion, lest it be imputed (/o me) as a sin, that I am making this matter manifest.

28And perchance my companions may speak unto me,
because some objection may arise against these words. For truly this work is not such a one as may be easily written down, so that by it may appear how many kings there were before the children of Israel came, and before there was a king over the children of Israel : how therefore doth this matter agree ? And for this reason my companions have moved the question.

29Therefore the Arcanum of Arcana is what men can
neither know nor comprehend, nor can they apply their rules of science to it.

30It is said that before the Ancient of the Ancient
Ones, the Concealed One of the Concealed Ones, instituted the formations of the King (under certain memhers and paths I -^ =ifri*%« wr*- ^^< 1 1 mHipi iL I . P. .1 ^^^•^mmmmammmm

114KABBALAH
of Mkroprosopus) and the diadems of the diadems (that isy the varied coverings wherehy the superfiuity of the Lights is cir- cumscribed) ; beginning and end existed not (that is^ there was neither communication nor reception),

31Therefore He carved out {fhat is^ hollowed out a space
by which he might flow in) and instituted proportions in Him- self {in as many ways as the Lights of His Understanding could be received f whence arose the paths of the worlds) ^ and spread out before Him a certain veil {t?iat is, produced a certain nature^ by which His infinite light could be modified, which was the first Adam) \ and therein carved out and distributed the kings and their forms by a certain pro- portion {that is, all creatures under a condition of proper activity ; by which He Himself might be hnown and loved) ; but they did not subsist. {Here is intimated the fall of the creatures, partly into a condition of quiet, such as matter ; partly into a state of inordinate motion, such as that of the evil spirits).

32That is the same thing which is said, Gen. xxxvi.

29: '* And these are the kings which reigned in the land of
£dom, before that there reigned a king over the children of Israel." The first king in respect of the children of Israel {by the children of Israel are understood the paths of tfu restored world) is the first.

33And all those things which were carved out, but
subsisted not, are called by their names {that is, were divided into certain classes), neither yet did they subsist, until He forsook tbem {so that they could receive the lights from the recep- tacles above themselves), and hid Himself before them (in diminished light). , , CHAPTER III. I * I • CONCERNING THE ANCIENT ONE, OR MACROPROSOPUS, AND CONCERNING HIS PARTS, AND ESPECIALLY CONCERNING HIS SKULL.

34And after a certain time was that veil entirely dis-
united in formless separation, and recomposed according to its conformation.

35And this is the tradition : The Absolute desired
within Himself to create the essence of light {the law — that iSy the letters of the alphabet, from whose transpositions the law was formed), hidden for two thousand years, and produced Her. And She answered thus unto Him : '* He who wisheth to dispose and to constitute other things, let Him first be disposed according imto a proper conforma- tion."

36This is the tradition described in the '' Concealed
Book of the King," * that the Ancient of the Ancient Ones, the Concealed of the Concealed Ones, hath been constituted and prepared as in various members {for future knowledge).

37Like as if it were said, '* He is found (that is. He
may in some way to a certain extent be known), and He is not found ; " for He cannot be clearly comprehended ; but He hath as it were been formed ; neither yet is He to be known of any, since He is the Ancient of the Ancient Ones.

38But in his conformation is He known^ as also He
is the Eternal of the Eternal Ones, the Ancient of the Ancient Ones, the Concealed of the Concealed Ones ; and in His symbols is He knowable and unknowable.

39White are His garments, and His appearance is the
likeness of a Face vast and terrible. * The '* Siphra Dtzenioutha,*' cap. i. § z6. / wpnm ii6 KABBALAH.

40Upon the throne of flaming light is He seated, sa
that He may direct its (flashes),

41Into forty thousand superior worlds the brightness
of the skull of His head is extended, and from the light of this brightness the just shall receive four hundred worlds in the world to come.

42This is that which is written. Gen. xxiii. 16 :
" Four hundred skekels of silver, current money with the merchant."

43Within His skull exist daily thirteen thousand
myriads of worlds, which draw their existence from Him, and by Him are upheld. CHAPTER IV. CONCERNING THE DEW, OR MOISTURE OF THE BRAIN, OF THE ANCIENT ONE, OR MACROPROSOPUS.

44And from that skull distilleth a dew upon Him
which is external, and filleth His head daily.

45And from that dew which floweth down from His
head, that {namely) which is external, the dead are raised up in the world to come.

46Concerning which it is written, Cant. v. 2 : " My
head is filled with dew." It is not written : " It is full with dew ; " but NMLA, Nimla, « it is filled."

47And it is written, Isa. xxvi. 19 :. " The dew of the
lights is Thy dew." Of the lights— that is, from the bright- ness of the Ancient One.

48And by that dew are nourished the holy supernal
ones.

49And this is that manna which is prepared.for the just
in the world to come.

50And that dew distilleth upon the ground of the holy^
THE GREA TER HOL Y ASSEMBL Y. 117 apple trees. This is that which is written, Exod. xvi. 14 : *' And when the dew was gone up, behold upon the face of the desert a small round thing.*'

51And the appearance of this dew is white, like
unto the colour of the crystal stone, whose appearance hath all colours in itself. This is that which is written, Num. xi. 7 : '' And its varieties as the varieties of crystal." CHAPTER V. FURTHER CONCERNING THE SKULL OF MACROPROSOPUS.

52The whiteness of this skull shineth in thirteen
carved out sides : in four sides from one portion ; in four sides from the part of His countenance ; and in four sides from another part of the periphery; and in one above the skull, as if this last might be called the supernal side.*

53And thence is the Vastness of His Countenance ex-
tended into three hundred and seventy myriads of worlds ; and hence ARK APIM,+ Arikh Aphim^ Vastness of Coun- tenance is His name.

54And He Himself, the Most Ancient of the Most
Ancient Ones, is called ARIK DANPIN, Arikh Da- Anfin^ the Vast Countenance, or Macroprosopus ; and He Who is more external is called ZOIR ANPIN, Zautr Anpin^ or * The hidden sense of this somewhat obscure passage is, that the bright- ness arises from the skull, which it conceals^ which latter is therefore the emblem of the Concealed One. The thirteen parts are three tetragram- matic forms, which give twelve letters, and symbolize thus the Trinity of the Tetragram ; and the one supernal part is the unity. The meaning therefore is, the Trinity in Unity, proceeding from the Concealed Unity, which also proceedeth from the Negatively Existent. Thirteen, moreover, occiildy points out unity, for AChD. Achad, Unity, adds up for thirteen. t Or, AVRKA DANPIN, Aurihha Da-Anpin, the Vast Countenance. fv^T--- ■-■■r'^'.t ."* rr^ ;. • T-< ^^pi^ni^^** 1 1 1 1 '— ^m—M Mwm

118 KABBALAH,
Him Who hath the Lesser Countenance {Mtcrapros(^i)\m opposition to the Ancient Eternal Holy One, the Holy of the Holy Ones.

55And when Microprosopus looketh bkck upon Him,
all the inferiors are restored in order, and His Countenance is extended, and is made more vast at that time, but not itir all time {then only is it), VBlst like unto the {countenance) of the More Ancient one.

56And from that skull issueth a certain white shining
emanation, towards the skull of Microprosopus, for the purpose of fashioning His head ; and thence towards the other inferior skulls, which are innumerable.

57And all the skulls reflect this shining whiteness
towards the Ancient of Days,* when they are numbered out of their mingled confusion. And by reason of this there existeth herein an opening towards the skull below, when they proceed to numeration. CHAPTER VI. OONCBRNING THE MEMBRANE OF THE BRAIN OF MACROPROSOPUS.

58In the hollow of the skull is the aerial membrane of
the supreme hidden Wisdom, which is nowhere disclosed ; and it is not found, and it is not opened.

59And that membrane enshroudeth the brain of the
hidden Wisdom, and therefore is that Wisdom covered, because it is not opened through that membrane.

60And that brain, which is itself the hidden Wisdom,
is silent and remaineth tranquil in its place, like good wine upon its lees.

61And this is that which they say: — Hidden is the
* Macroprosqpus. THE GREATER HOLY. ASSEMBLE. 119 science of . the Ajlcient ^One,. and His brain is calm and concealed* 62« Aq4 that n^mbrane hath ap oudet towards Micro- prosopus, and on that account is His brain ektended, actid goeth forth by thirty'and two paths;*

63This is that::same thing, which is written : ''And a
river went forth but of Eden" (Gen iil 7); But' foi^r'^hat reason ? Because the membrane is {tkeri^ opened; hither doth it {fonipletely) enshroud the brain.

64Nevertheless the membrane is opened from briow.
And this is that which we have said : Among the signtitures of the letters, (w) ThV, Tau^ Th; nevertheless He im- presseth it as the sign of the Ancient of Days, from Whom dependeth the perfection of knowledge, because He is perfect on every side, and hidden, and tranquil, and silent, like as good wine upon its lees. CHAPTER Vn. CONCERNING THE HAIR OF MACROPROSOPUS.

65This is the tradition. From the skull of His
head hang down a thousand thousand myriads'; seven thousand and five hundred ourling hairs, white and pure, like as wool when it is pure ; which have not been mingled confiisedly together le^s inordinate disorder should be shown ifi His Cbiifdrmation ; but all are in order, so that no one lock may gb beyond another lock, nor one hajr before another. 6I5. And in single curls are four hundred and ten locks •Which are the thirty-two paths of the Sepher Yttzirah^ or Book of Formation ; symbolised by the ten numbers ; and twenty-two letters of the Uebotwalplital^t. . I20 KABBALAH. of hair, according unto the number of the word, QDVSh, Qadoschf Holy.*

67But these hairs, all and singular, radiate into four
hundred and ten worlds.

68But these worlds alone are hidden and concealed,
and no man knoweth them, save himself.

69And he radiateth in seven hundred and twenty direc-
tions {others say four hundred and twenty).

70And in all the hairs is a fountain, which issueth
from the hidden brain behind the wall of the skull.

71And it shineth and goeth forth through that hair
unto the hair of Microprosopus, and from it is His brain formed ; and thence that brain goeth forth into thirty and two paths.

72And each curl radiateth and hangeth down arranged
in beautiful form, and adorned with ornament, and they enshroud the skull.

73But the curls of the hair are disposed on each side
of the skull.

74Also we have said : Each hair is said to be the
breaking of the hidden fountains, issuing from the concealed brain.

75Also this is the tradition : From the hair of a man
it is known what he is, whether rigorous or merciful, when he passeth over forty years ; thus also when he is perfect in hair, in beard, and in the eyebrows of his eyes.

76The curls of His hair hang down in order, and pure
like unto {pure) wool, even unto his shoulders. Say we unto His shoulders ? Nevertheless, even unto the rise of His shoulders, so that His neck may not be seen, because of that which is written, Jer. ii. 27 : " Because they have turned away £rom Me the neck and not the face.**

77And the hair is less close to the ears, lest it should
cover them ; because it is written, Ps. cxxx. 2 : "As Thine ears are open." •For by Gematria Q + D+V + Sh = ioo + 4 + 6 + 30o=s 410. THE GREA TER HOL Y ASSEMBL Y. 121

78From hence His hair stretcheth out behind His ears.
The whole is in equilibrium ; one hair doth not go beyond another hair, {they are) in perfect disposition, and beautiful arrangement, and orderly condition.

79It is the delight and joy of the just, who are in
Microprosopus, to desire to behold and to conform unto that conformation which is in the Ancient One, the Most Con- cealed of all.

80Thirteen curls of hair exist on the one side and on
the other of the skull ; {they are) about His face, and through them commenceth the division of the hair.

81There is no left in that Ancient Concealed One, but
all is right.*

82He appeareth, and He appeareth not ; He is con-
cealed, and He is not concealed ; and that is in His conformation much more so than in Himself.

83And concerning this the children of Israel wished to
inquire in their heart, like as it is written, Exod. xvii. 7 : '' is the Tetragrammaton in the midst of us, or the Nega- tively Existent One ? " ( Where they distinguished) between Microprosopus, who is called Tetragrammaton, and between Macroprosopus, who is called A IN, Ain^ the Negatively Existent ?

84But why, then, were they punished ? Because they
did it not in love, but in temptation ; like as it is written {ibid) : *' Because they tempted the Tetragrammaton, say- ing. Is it the Tetragrammaton in the midst of us, or is it the Negatively Existent One ? "

85In the parting of the hair proceedeth a certain path,
which shineth into two hundred and seventy worlds, and from that {again) shineth a path wherein the just of the world to come shall shine.

86That is what is written, Prov. iv. 18: '*And the
* Meaning there is no evil in Him, but all is good. So that, in the ^symbolic language of the Zohar, Macroprosopus is represented by a profile countenance, wherein one side is not seen, rather than by a full iace, as in Microprosopus. i^ ---^- ^ «^^'^^'"- '■■■--' -jf^f ^ . mm^^^m^Bm i2« KABBALAH. path of the just shall shine as the light, going forth, and shining more and more unto the perfect day."

87And out of that is the path divided into six
hundred and thirteen paths, which are distributed in Microprosopus.

88As it is written concerning Him, Ps. xxv. 6:
** All the paths of the Tetragrammaton are mercy and truth," &c. CHAPTER Vni. CONCERNING THE FOREHEAD OF MACROPROSOPUS.

87The forehead of His skull is the acceptation of
acceptations, whereunto is opposed the acceptation of Microprosopus, like as it is written, Exod. xxviii. 38 r *' And it shall be upon His forehead alway for accepta- tion," &c.

90And that forehead is called RTzVN, Ratzon^ Will-
power, because it is the ruler of the whole head and of the skull, which is covered by four hundred and twenty worlds.

91And when it is uncovered, the prayers of the
Israelites ascend.

92" When is it uncovered ? " Rabbi Schimeon was
silent. He asked again a second time, ** When ? " Rabbi Schimeon said unto Rabbi Eleazar, his son, " When is it uncovered."

93He answered unto him : " In the time of the ofiFering
of the evening prayer on the Sabbath."

94He said unto him: "For what reason?" He
answered unto him : " Because at that time the lower judg- ment threateneth through Microprosopus ; but that forehead is uncovered which is called ' Acceptation,' and then wrath is assuaged, and the prayer ascendeth.

95" This is that which is written, Ps. Ixix. 14 : * And
I have prayed unto Thee, O Tetragrammaton ! in an acceptable time.'

96''And the time of acceptance by the Ancient of
Days* is here to be understood, and of the unveiling of the forehead ; and because it is thus disposed at i:he offering of the evening prayer on the Sabbath."

97Rabbi Schimieon spake unto Rabbi Eleazar, his son,
and said : Blessed be thou, O my son ! by the Ancient of t)ays ; for thioii hast found in that time in which thou hast need the acceptation of His forehead.

98Come and behold ! in these inferiors, when the fore^
head is uncovered, there is found fixed shamelessness.

99This is the same which is written, Jer. iii. 3 : " Yet
thou hadst the forehead of a shameless woman, thou refusedst to be ashamed."

100But when this forehead f is uncovered, inclination
and acceptation are found in perfect form, and all wrath is quieted and subdued before Him. loi. From that forehead shine forth four hundred habitations of judgments, when it is uncovered during that period of acceptation, and all things are at peace before it.

102This is the same which is written, Dan. vii. 10:
"The judgment was set" — that is, subsideth in its place, and the judgment is not exercised.

103And this is the tradition : There is no hair
found on that ' part, because it is opened and not covered.

104It is covered, I say, and the executors of judg-
ment behold this, and are pacified, and (Judgment) is not exercised.

105This is the tradition : This forehead hath been
extended into two hundred and seventy thousand lights of the luminaries of the superior Eden. *Macropro8opus. fThat of Macroprosopus. ;«c-^,T.=^.T-' . ■ ■. '-■^-jiii I III—— WPHWI

124KABBALAH.

106This is the tradition : There existeth an Eden
which shineth in Eden. The superior Eden, which is not uncovered, and is hidden in concealment, and is not dis- tributed into the paths, like as it hath been said.

107The inferior Eden is distributed into its paths;
{namely) into thirty-two directions of its paths.

108And although this Eden is distributed into its
path, yet is it not known unto any, save unto Micro- prosopus.

109But no man hath known the superior Eden, nor its
paths, except Macroprosopus Himself. no. Like as it is written, Job xxviii. 23 : " God under- standeth the way thereof, and He knoweth the place thereof." III. "The Elohim understand the way thereof:" this is the inferior Eden, known unto Microprosopus. "And He hath known the place thereof:" this is the superior Eden, which the Ancient of Days hath known, the most abstruse of all. CHAPTER IX. CONCERNING THE EYES OF MACROPROSOPUS.

112The eyes of the White Head* are diverse from all
other eyes. Above the eye is no eyelid, neither is there an eyebrow over it.

113Wherefore? Because it is written, Ps. cxxi. 4:
" Behold, He that keepeth Israel shall neither slumber nor sleep ; " that is, the superior Israel.

114Also it is written, Jer. xxxii. v. 19 : " Whose eyes
are open." *This, like Macroprosopas, is a title of Kether, the first Sephira. (See introduction.) THE GREA TER HOL V ASSEMBL V. 125

115And this is the tradition. Seeing that all is
operated through mercies, He hath not covering unto His eye, nor eyebrow above His eye ; how little, then, doth the White Head require such.

116Rabbi Schimeon spake unto Rabbi Abba, and
said : ** To what is this like ? '* He answered unto him : "To the whales and fishes of the sea, which have no coverings for their eyes, nor eyebrows above their eyes ; who sleep not, and require not a protection for the eye.

117" How much less doth the Ancient of the Ancient
Ones require a protection, seeing that He far above His creatures watcheth over all things, and all things are nourished by Him, and He Himself sleepeth not. iiS. "This is that which is written, Ps. cxxi. 4: • Behold ! He that keepeth Israel shall neither slumber nor sleep.' That is, the superior Israel.

119"It is written, Ps. xxxiii. 18: 'Behold the eye of
the Lord is upon them that fear Him ; ' and it is written,. Zech. iv. 10 : * They are the eyes of the Lord, running to and fro throughout the whole earth.

120"There is no contrariety {between these sayings);.
one is concerning Microprosopus, and the other concerning Macroprosopus.

121"And further, although there be two eyes, yet they
are converted into one eye.

122" This is pure in its whiteness, and so white that it
includeth all whiteness.

123"The first whiteness shineth, and ascendeth and
descendeth for the purpose of combining with that which is connected {with it) in connection.

124"This is the tradition : That whiteness darteth forth
its rays, and igniteth three lights, which are called HVD, Hod, Glory, VHDR, Vehedar, and Majesty, VChDVH, Vachedoah, and Joy ; and they radiate in gladness and in. perfection.

135" The second whiteness shineth and ascendeth and
-•>-' ^"'- ■■■■ •" ■ — . ■ •' ^ 1 - - -0---7 _~'^.— - . .. .- TjftfgwF^c

126KABBALAH. . .
... \. • ... » descendeth, and darteth forth its rays, ai^d i^pitetb three other lights, which are called NTzCh[^ t^efzacjk^ Vi<5tory, ChSD, Chesed, and Benignity, ThPARTh, Tiphertth, and Beauty ; and they radiate in perfection and in gjad- ness.

126" The third whiteness radiateth ^d shineth, and
descendeth and ascendeth, and goeth forth from the part enclosing the brain, and darteth forth its rays toward the seventh middle light.

127**And it formeth a path to the inferior brain, and
formeth a path to the inferior, and all the inferior lights are thereby ignited."

128Rabbi Schimeon said: Thou hs^t well spoken, and
the Ancient of Days will open this eye upon thee in the time joi thy necessity. . 129. Another tradition rimneth thus : Whiteness in whiteness, and whiteness which includeth all other -whiteness.

130The first whiteness shineth and ascendeth and
descendeth in three lights on the left-hand side, and they radiate and are bathed in that whiteness, like as when a man batheth his body in good unguents and odours, in better than he at first possessed.

131The second whiteness descendeth and ascendeth
and shineth in three lights on the right-hand side, and they radiate and are bathed in that whiteness, like as when a man batheth in good ungeants and odours, in better than he at first possessed.

132The third whiteness shineth and ascendeth and
descendeth, and goeth forth the light of the inner whiteness of the brain, and darteth forth its rays when necessary unto the black hair, and unto the head, and unto the brain of the head.

133And it irradiateth the three crowns which
remain, when it is needful, so that it may be uncovered, *Netzach, Chesed, and Tiphereth, are respectively the seventh, iourth» and sixth Sephiroth. THE GREA TER HOL Y ASSEMBL V. 127 if that be pleasing unto the Most Ancient One hidden from all.

134And this is the tradition : This eye is never closed ;
and there are two, and they are converted into one.

135All is right; there is no left there. He sleepeth
not and slumbereth not, and He requireth not protection. He is not such an one as hath need to defend Himself, for He defendeth all things, and He Himself waited upon all things, and in the sight of His eye are all things established.

136This is the tradition : Were that eye closed eVep for,
one moment, no thing could subsist.

137Therefore it is called the open eye, the holy eye,
the excellent eye, the eye. of Providence, the eye which, sleepeth not neither slumbereth, , the eye which is the. guardian of all thing^, the eye which is the subsistence of all things. . ,

138And concerning it is it written, Prov. xxii, 9, " The
bountiful eye ; " thou shalt not read " the blessed eye,** but " it blesseth,** for it is called "the bountiful eye,** and by it are all things blessed.

139And this is the tradition: There is no light in
the inferior eye, so that it can be bathed in redness and blackness ; except when it is beheld by that white bril- liance of the superior eye which is called ** the bountiful eye."

140And to no man is it known when this superior holy
eye may shine and may bathe the inferior ; and when the just and the supernal blessed ones are about to be beheld in that Wisdom.

141This is that which is written, Isa. Hi, 8 : ** For they
shall see eye to eye ; ** When ? " When the Lord shall bring again Zion.'* Also, it is written. Num. xiv. 14 : '' That Thou Tetragrammaton, art seen eye to eye."

142And unless the bountiful superior eye were to look
down upon and bathe the inferior eye, the universe could not exist even a single moment*

128KABBALAH.

143This is the tradition in the " Book of Concealed
Mystery ; " Providence ariseth from the inferior eye when the highest splendour shineth down upon it, and that highest splendour goeth forth into the inferior ; for from it are all things illuminated.

144This is that which is written, Num. xiv. 14 : " That
Thou, O Tetragrammaton ! art seen eye to eye." Also it is written, Ps. xxxiii. 18: "Behold the eye of the Lord is- upon them that fear Him.'* And it is written, Zech. iv. 10 : *' The eyes of the Lord running to and fro throughout the whole earth.*'

145" The eye of the Lord is upon them that fear Him,"
if they be upright. This is the superior eye. On the con- trary, when it is said, '' The eyes of the Lord run to and fro," this is the eye which is below.

146This is the tradition : On what account was Joseph
worthy, so that the evil eye had no dominion over him ? Because that he was worthy of being beheld by the superior benign eye.

147This is what is written, Gen. xlix. 22 : " Joseph is-
the son of a fruitful bough ; the son of a fruitful bough above Ayin." Why "the son of a fruitful bough above Ayin ? '** As though to imply, ** because of that eye which beheld him.*'

148Also it is written, Prov. xxii. 9 : " The bountiful
eye shall be blessed." Why ? Because it giveth its bread unto the poor.

149Why is it said in the singular number ? Come and
see. In the eyes which are inferior are a right eye and a left eye, and they are of two diverse colours.

150But in this instance there is no left eye, and they
both ascend in one path, and all are right. And on that account is one eye mentioned, and not two.

151And this is the tradition : This eye, which is the eye
of observation, is ever open, ever smiling, ever glad.

152Such aie not the inferiors, who in themselves have
* The word Ayin means eye. — ^Trans. THE GREA TER HOL Y ASSEMBL K 129 redness, and blackness, and whiteness — three colours ; and are not always open, for there are eyelids as a protection over these eyes.

153And concerning this matter it is written, Ps. xliv.

23: " Awake, O Lord : why sleepest Thou ? " And, 2 Kings
xix. 16 : ** Open Thine eyes, O Lord/'

154When they are opened, for some are they opened
for good, and on some are they opened for evil.

155Woe unto him upon whom it is opened, so that the
eye is mingled with redness, and unto whom the redness appeareth, spreading across that eye. Who can escape from it?

156But the Ancient of Days is blessed, presiding
over that eye the white brilliance of whiteness, seeing that also it is of such whiteness that it endureth all whiteness.

157Blessed also is his portion whom that brilliance of
all whiteness irradiateth.

158And concerning this certainly it is written, Prov.
xxii. 9 : " The good eye is to be blessed." And it is written, Isa. ii. 5 : "Be ye present, O house of Jacob, and let us walk in the light of Tetragrammaton ! "

159This is the tradition : Save in all these instances,
the name of the Ancient One is concealed from all, and is not mentioned in the law, save in one place, where Micro- prosopus sware unto Abraham.

160Like as it is written, Gen. xxii. 16 : ** By Myself
have I sworn, saith Tetragrammaton." ( Understand) that this is said concerning Microprosopus.

161Also it is written, Gen. xlviii. 20: "In thee shall
Israel bless." That is, the superior Israel.

162Also it is written,'Isa. xlix. 3 : " Israel, in whom I
will be glorified." In these passages the Ancient of Days is called Israel.

163But we have also stated that the Ancient of Days
is called by His name, yet both this {statement) and the other are correct. K I30 KABBALAH,

164This is the tradition : It is written, Dan. vii. 9 : *' I
beheld until the thrones were cast down, and the Ancient of Days did sit."

165"The thrones were cast down." What is this?
He spake unto Rabbi Yehuda, and said : " Stand in thy place and explain these thrones."

166Rabbi Yehuda answered : " It is written {ilnd)
* His throne is of fiery flame ; ' and upon that throne sat the Ancient of Days."

167" For what reason ? Because thus is the tra-
dition : If the Ancient of Days were not seated upon that throne, the universe could no longer exist before that throne.

168" When the Ancient of Days sitteth upon that
throne, it is subject unto Him. For He who sitteth upon it ruleth over it.

169'' But at that time when He departeth from that
throne, and sitteth upon another throne, the first throne is overturned, lest any should rule over it save the Ancient One, who alone can sit upon it."

170Rabbi Schimeon spake unto Rabbi Yehuda, and
said : '' May thy way be ordained for thee, and may it be pointed out (unto thee) by the Ancient of Days ! " CHAPTER X. CONCERNING THE NOSE OF MACROPROSOPUS.

171And come, behold, lo ! it is written, Isaiah xli. 4 :
<' I, Tetragrammaton, (am) first and with the last. I am he HIMSELF " (Hoa),

172All things are HVA, Hoa^ He Himself, and He
Himself is hidden on every side. So also is His nose.

173From the nose is the face known.
THE GREA TER HOL Y ASSEMBL Y. 131

174And come — see! What is the (difference) between
the Ancient One and Microprosopus ? Over these nostrils He ruleth ; one of which is life, and the other is the life of life.

175This nose is as a mighty gallery, whence His spirit
rusheth forth upon Microprosopus, and they call it the Giver.

176And it is thus : The Spirit descendeth ; and
again the Spirit from hence proceedeth through those nostrils.

177One is the Spirit; She goeth forth unto Micro-
prosopus, so that he may be aroused in the Garden of Eden.

178And one is She the Spirit of Life, through Whom
in process of time the sons of David hope to know Wisdom.

179And from that gallery ariseth the Spirit, and pro-
ceedeth from the concealed brain, and at length resteth upon King Messiach.

180Like as it is written, Isaiah xi. 2 : *' And the
Spirit of Tetragrammaton shall rest upon him, the Spirit of Wisdom and Understanding, the Spirit of Counsel and Might, the Spirit of Knowledge, and of the Fear of Tetragrammaton."

181Apparently four spirits {are described) here. But
we have already said that the Spirit is one; why, then, are three {pikers added unto it?). Arise, Rabbi Yosi, in thy place.

182Rabbi Yosi arose and said: <' In the days of
King Messiach, one shall not say unto the other, 'Teach me this Wisdom.'

183" Because it is thus written, Jer. xxxi. 34 : « A man
shall no more teach his neighbour, &c., because all shall know Me, from the least of them even unto the greatest of them.'

184''And in that time shall the Ancient of Days
arouse His Spirit which proceedeth from His brain, the most concealed of all.

132KABBALAH,

185"And when that cometh forth all the inferior
spirits are aroused with Her.

186"And who are they? They are the holy crowns
of Microprosopus.

187"And there are six other spirits which are
given. They are those of whom it is written : * The Spirit of Wisdom and Intelligence, the Spirit of Counsel and Might, the Spirit of Knowledge and of the Fear of the Lord.'

188" For thus is the tradition : It is written, i Kings
ii. 12: 'And Solomon sat upon the throne of David.*^ Also it is written, i Kings x. 19 : * The throne had six steps.'

189"And King Messiach will be seated on those
seven (steps). These are those six, and the Spirit of the Ancient of Days, Who is above them, is the seventh.

190" Like as it is said, < There are three spirits which
comprehend three others.' "

191Rabbi Schimeon said unto him; "Thy spirit shall
rest in the world to come."

192Come — behold! It is written, Ezek. xxxvii. 9:
"Thus saith the Lord, *Come from the four winds, Q Spirit ! ' But what have the four winds of the world to do with this ?

193Nevertheless, the four winds are aroused ; those
three, namely, and the Spirit of the Concealed Ancient One ; whence there are four.

194And thus is the matter ; because when that one
is produced, three others are produced with it, who in themselves comprehend three others.

195But it is the will of that Holy and Blessed One
to produce the one Spirit, Who in Herself includeth all others.

196Because it is written, Ezek. xxxvii. 9 : " From,
the four spirits, come, O spirit ! *' It is not written thus : " Ye four spirits, come ! '* but " From the four spirits, come ! " THE GREA TER HOL Y ASSEMBL V. 133

197And in the days of King Messiach there shall be
no need that one should teach another ; for that one Spirit Who in Herself includeth all spirits, knoweth all Wisdom and Understanding, Counsel and Might, {and is) the Spirit of r Science and of the Fear of the Lord ; because She is the Spirit f:omprehendiQg all spirits. , . 198. Therefore is it .written, ** From the four spirits ; '* which are those four comprehended in the seven steps of which we have just spoken, § 189.

199And this is the tradition : All things are compre-
hended in this Spirit of the Ancient of the Ancient Ones,* Who proceedeth from the concealed brain, into the gallery of the nostrils.

200And come — see ! Wherein is the difference be-
tween the nose {0/ Macroprosopus)^ and the nose (of Micro- prosopus).

201The nose of the Ancient of Days is life in every
part. Concerning the nose of Microprosopus it is written, Ps. xviii. 8 : " There went up smoke out of His nostrils, and fire out of His mouth devoured," &c.

202There goeth up a smoke through His nostrils,
and out ot that smoke is a fire kindled.

203When that smoke goeth up, what afterwards fol-
loweth ? Coals are kindled by it. What is the meaning of this ** by it ? " By that smoke, out of that nose, out of that fire.

204This is the tradition: When Rav Hammenuna
the elder wished to oflFer up his prayer, he said, ** 1 pray unto the Lord of the nostrils, unto the Lord of the nostrils do I pray."

205And this is that which is written, Isa. xlviii. 9 :
" In my praise (that is. My nose) will I refrain My nostrils for thee." In which place the sentence is concerning the Ancient of Days.

206This is the tradition. The size of this nose is so
f I.e., The Spirit. mn

134KABBALAH.
vast that three hundred and seventy-five worlds are sup- ported by it, which all adhere unto Microprosopus.

207This is the praise of the conformation of the
nose.

208And this, and all forms of the Ancient of Days,
are seen, and are not seen ; they are seen by the lords of lords — viz., by pious men — and they are not seen by any others. CHAPTER XI. CONCERNING THE BEARD OF MACROPROSOPUS IN GENERAL.

209Rabbi Schimbon began, and said: Woe unto
him who extendeth his hand unto that most glorious supernal beard of the Holy Ancient One, the concealed of all.

210This is the praise of that beard; the beard which
is concealed and most precious in all its dispositions ; the beard which neither the superiors nor the inferiors have known ; * the beard which is the praise of all praise ; the beard to which neither man, nor prophet, nor saint hath approached so as to behold it.

211The beard, whose hairs hang down even unto
the breast, white as snow ; the adornment of adorn- ments, the concealment of concealments, the truth of all truths.

212It is said in the ^^ Book of Concealed Mys-
tery": That beard, the truth of all {truths) ^ proceedeth from the place of the ears, and descendeth aroimd the mouth of the Holy One ; and descendeth and ascendeth, covering {the cheeks which it calletH) the places of copious fragrance; (///>) white with ornament: ^and it descend- * Because it is the heard of Macropros opus, the Concealed Ancient One, THE GREA TER HOL Y ASSEMBL Y. 135 eth in the equilibrium {of balanced power) ^ and furnisheth a covering even unto the midst of the breast.

213That is the beard of adornment, true and perfect,
from the which flow down thirteen fountains, scattering the most precious balm of splendour.

214This is disposed in thirteen forms.

215In the first disposition are classed the hairs from
above, and it commenceth from that portion of the hair ot His head which is above His ears ; and descendeth in one tress before the apertures of the ears in the most perfect equilibrium, even unto the corner of the mouth.

216In the second disposition are classed the hairs
from the corner of the mouth, and they ascend even unto the other corner of the mouth in perfectly equated order.

217The third disposition is from midway between the
nostrils ; beneath those two apertures there goeth forth a cer- tain path, and the hair is wanting in that path ; but on either side of and bordering that path it is fuller and in perfect order.

218The hairs which are classed under the fourth dispo-
sition descend below the mouth from the one corner even unto the other comer, in perfect order.

219The fifth disposition. Beneath the mouth proceed-
eth another path, from the region of the superior path, and those two paths are impressed on His mouth on this side and on that.

220The hairs which are classed in the sixth disposition
ascend and come from beneath upwards unto the corner of the mouth, and cover the places of copious fragrance, even unto the upper corner of the mouth, and the hair descendeth at the corner of the opening, and across below the mouth.

221In the seventh disposition the hair terminateth, and
there are seen two apples in the places of copious fragrance, beautiful and joyful in aspect, because {in that aspect) is the universe maintained. And this is that which is said, Prov. ^^9^. — -r -^ - ; ,*.«— V— -■ ■.■.*wo^^. — ' ' WT :-: 1 . t^^- ,^^* '^''Y^ fjBiV^K^'^ymnvnVIHB^^^^HBHm

136KABBALAB.
xvi. 16: ^'In the light of the king's countenance is Ufe."

222In the eighth disposition a certain tress of hair pro-
ceedeth round about the beard, and (the hairs) hang down equilibrated even unto the chest.

223In the ninth disposition the hairs of the beard are
intei^oVj^n and mipgled with those hairs which hang in equihbrium ; which hang even thus, so that none is pre- eminent over another.

224In the tenth disposition the hairs descend beneath
the beard, and cover the throat beneath the beard.

225The eleventh disposition is, that no hairs are pre-
eminent over other hairs, and they are restored into perfect proportion.

226The twelfth disposition is that the hairs do not hang
over the mouth, and that the mouth is uncovered in every part, and that the hair surrounding it is beautiful. 22.7. The thirteenth di$p9sition is that thCi. l^airs liang. down on this side and pti tl^at beneath .the beard,; furnish- ing a covering in beautitul adornment, even unto the chest.

228Nothing is seen of the< whole countenance and of
the places of fragrance, except those beautiful white apples which produce the life of the universe ; and they radiate gladness upon Microprosopus.

229Through those thirteen dispositions do they flow
down, and the thirteen fountains of precious oil issue forth, and they flow down through all those inferiors, and in that oil do they shine, and with that oil are they anointed.

230The beard of ornament of the Ancient of the Ancient
Ones,, the most concealed of all things, is configurated in thirteen dispositions.

231From the two beautiful apples* of His countenance
is the face of Macroprosopus illuminated ; and whatsoever * The cheeks. is white and rosy is found below ; • it shineth and radiateth from that light.

232Those thirteen dispositions are found in the beard.
And in proportion to the purity of his beard, t according to its dispositions, is a man said to be true ; for also whosoever (in sleep) beholdeth his beard, that man is very desirous of truth.

233We have taught in the " Book of Concealed
Mystery," that certaxx^ {dispostiions) are found in the universe, according to those thirteen {dispositions) which depend from that venerable beard, and they are opened out into the thirteen gates of mercies.

234And he who extendeth his hand in swearing, also
doth the same if he swear by the thirteen J disposi- tions of the beard : these are in Arikh Anpin, or Macro- prosopus.

235In Zauir Anpin, or Microprosopus, how many
are there? He said unta Rabbi Isaac: "Arise in thy place, and describe the beard of the Holy King according unto the arrangement of its . parts* How are these arranged ?

236Rabbi Isaac arose ; he commenced and said, Micah
vii. 18 : " What god is like unto Thee," &c. ; " Thou shalt give truth unto Jacob," &c.

237" We have learned by tradition that herein are
thirteen sections seen, and they all proceed from the thirteen fountains of excellent oil, of the parts of the holy beard of the Ancient ot the Ancient Ones.

238" Tradition : A most secret thing is this disposition
of the beard. Secret is it and hidden ; hidden, yet not * That is, the lower Sephiroth reflect and partake of the properties of the superior emanations. t By the beard is of course symbolically meant the atmosphere of good or bad deeds with which a man surrounds himself during his life. Concerning dreaming of the beard, see the "Book of Concealed Mystery," c. iii. §§17. 18. { Thirteen is by Gematria the number of AChD, Achady Unity. For A+Ch+D = i+8+4 = i3.

138KABBALAH.
hidden ; concealed, yet not concealed in its dispositions ;: known, yet unknown.

239''The first disposition. We have learned that
the single locks and the single hairs do not mutually adhere unto each other ; and that the hairs of the beard take their rise from the disposition of the hair (of the head).

240'' This matter is worthy of examination. If all the
hairs of the head and the hairs of the venerable supernal beard are balanced in one equilibrium, wherefore are some long, and others not so long ?

241''Wherefore are not the hairs of the beard con-
stant in the same proportion of length ? These also are firm ; while those which are on the head are not firm, but soft.

242" Therefore is it said that (in Macroprosopus) all the
hairs descend equally firom the head and beard ; for the hair of the head is prolonged even unto the shoulders, so that it may reach unto the head of Microprosopus, from that flux of the one brain unto the other.

243" And because they are not firm (also it is necessary
that they be soft.*

244" We have learned by tradition. What is that
which is written, Prov. i. 20 : ' Wisdom (flural in HehreWy ChKMVTh, not ChKMH) will cry without ; and at the end of the verse it is written, ' She [singular) will utter Her voice in the streets.' In this text the beginning: doth neither agree with the end, nor the end with the beginning.

245" Therefore is it said : Wisdom will cry without
when She passeth from the concealed brain of Macroprosopus unto the brain of Microprosopus, through those longer hairs ; and thus as it were extrinsically those two brains are connected and become in this way one brain.

246'* Since there is not subsistence in the inferior brainr
except by the preservation of the supernal brain. * I.e» If they be not the one, they must be the other. THE GREA TER HOL Y ASSEMBL Y 1 39

247" And when this proflux is instituted from the one,
namely, into the other, this hath place which is written, * She will utter Her voice ; ' namely, in the singular number,

248" And because She passeth over from brain unto
brain through those long hairs, these same (hairs) are not found to be firm.

249" Wherefore ? Because if they were firm, Wisdom
could not be conducted by them unto the brain.

250" Because Wisdom cometh not from man, who is
stern and wrathful, like as it is written, Eccles. ix. 17: * The words of wise men are heard in quiet.*

251** And thence we learn that in him whose hair is
firm, wisdom dwelleth not* 25«. "But because these are long (the others are soft) in order that they may bring assistance to all.

253** How, unto all ? So that it may have entrance
into the marrow of the spine of the back, which is connected with the brain.

254" And because the hair of the head doth not hang
over the hairs of the beard, since the hair of the head hangeth down, and is drawn back behind the ears, and doth not overhang the beard ; because it is not necessary to mingle these with those, but all are separated in their own paths.

255" We have learned by tradition. All the hairs, as
well of the head as of the beard, are white as snow.

256** And we have learned. Those which are in
the beard are all firm. Wherefore ? Because those are firm accordingly, that they may firmly mark out their thirteen measurements from the Ancient of the Ancient Ones. +

257<< And those measurements take their beginning
from before the ears. * I.e.t Meaning symbolically, 'Mn him who is hardened."

11 have before remarked that this refers to the unity of the Deity :
AChD, Achad, One ; which by Gematria jrields 13. "'^^'^^^^^'mmmm^m^mmm^tmmmii

140KABBALAH

258''And those measurements have been included
within certain limitations, in order that they should not be confounded with each other. (Others read the passage thus : Because they are communicated unto the inferiors* For this have we been taught. The hairs commence before the ears, because they have been separated, and are not to be mingled with the others," &c.)

259"But if thou sayest that other (sacred passages)
are not given, analogous to these (measurements), thou art in error. For thus is the tradition : " The thirteen measure- ments of the mercies of the Most Holy Ancient One (are symbolized by these clauses of) Mic. vii. 18 : * What God is like unto Thee ? ' the first.

260" * Pardoning iniquity ; ' the second.

261" * And passeth by the transgression ; ' the third.

262" * Of the remnant of His heritage ; ' the fourth.

263" * He retaineth not His anger for ever ; ' the
fifth.

264** * Because He delighteth in mercy ; ' the sixth.

265" * Again, He will have compassion on us ; ' the
seventh.

266** * He will subdue our iniquities ; ' the eighth.

267** * And Thou wilt cast all their iniquities into the
depths of the sea ; * the ninth.

268** * Thou wilt give truth unto Jacob ; ' the tenth.

269** * Mercy unto Abraham ; * the eleventh.

270" * Which Thou hast sworn unto our fathers ; ' the
twelfth.

271" * From the days of old ; ' the thirteenth.

272** * Unto these correspond in the law, Exod. xxxiv.

6: * God merciful and gracious,* &c. And those are the
Inferiors.

273" And if thou sayest, * Why did not Moses pro-
nounce those majestic words ? * It shall be answered unto thee : * Moses hath no duty to perform save in the place * Apparently meaning that, as the words of the text denote, it was the Lord and not Moses that proclaimed the titles of Tetragrammaton aloud. THE GREA TER HOL Y ASSEMBL Y. 141 where judgment is found ; and in the place where judgment is found it is not necessary to speak thus.*

274**And Moses spake not, save in that time when
the Israelites had sinned and judgment was impending ; hence Moses spake only in that place wherein judgment is found.

275" But in another place the prophet hath instituted
the order of the praise of the Ancient of Days.f

276" And those thirteen forms of the supreme holy
beard, concealed with many concealments, are most power- ful to subdue and mitigate all the stem decrees of the judgments.

277"What man is he who looketh back upon that
most secret, holy supernal beard, who is not confounded before it ?

278'' Because also all the hairs are hard and firm in
their disposition.

279" But if thou sayest, * What if they be so ?
Surely the lower hairs are black : why are these not as those ? '

280" Nevertheless, thus is the tradition : It is
written, Cant. v. 1 1 : * His locks are bushy and black as a raven.'

281" Also it is written, Dan. vii. 18 : * The hair of His
head like pure wool.'

282*' There is no contradiction here, for the one is
said of the supernal beard, but the other of the inferior beard.J

283" Also because when the law was given forth unto
the Israelites, it was written in black fire upon white fire.

284*' Also the foundation of the matter cometh from
* /.^.. Mentioning the merciful characteristics of the Deity, who is represented as the equilibrium of justice and mercy. t That is. of AHIH, as distinct from IHVH. (See Introduction.) { The hair and beard of Macroprosopus, as distinct from that of Microprosopus. (See the " Book of Concealed Mystery," ch. iii. § i6.> '<H^M^^iHHHM^^^^^^^HHHHiHii^Hi^Mi^iHHMpp

142KABBALAH.
those hairs ; because they are found (arising) out of the (supernal) brain, and stretching down unto the inferior brain.

285'* Also because these are above the beard. Hence
the beard is distinct, and all its forms are found separated (each from the other) ; so that the beard is alone, and its hairs are also distinct. CHAPTER XH. CONCERNING THE BEARD OF MACROPROSOPUS IN PARTICULAR ; AND, IN THE FIRST PLACE, CONCERNING ITS FIRST PART.

286** The first disposition is that which commenceth
almost at the beginning of the hair.

287" Also we have learned : No beard (/.^., no part of
this beard) is found which doth not (virtually) arise from the brain of the head (or from the heart).*

288" But in this (last section) this (first part of the
beard) is not considered as distinct (firom the others). For in this chapter only this first form {or portion of the beard) is to be considered, which descendeth from the beginning of the hair, and it hath this peculiarity (namely^ that it riseth directly from the brain^ which £annot altogether be said concerning the other parts of the beard).

289** And this is to be kept perfectly distinct from this
beard — namely, that which exists from the head (formed into), one thousand worlds, sealed with a most pure seal, with a seal which includeth all seals.

290** The length of that portion of hair descending
before the ears is not equal to the length (of the beard ♦ The heart being considered as the central motor of the body. itself) ; neither doth it twine together, nor hang down far.

291"But those hairs, when they flow down, are ex-
tended, and depend.

292" And the beginning of the first disposition consists
of thirty and one equal locks, extended even unto the begin- ning of the mouth.

293'* Also three hundred and ninety hairs are found in
each lock.

294'' Those thirty and one equal locks, which exist in
the first disposition (of the beard) are strong, in order that they may dispose the inferiors according to the number of AL, El*

295" What is this AL, El ? Mighty and Powerful
One.

296'' And among those single locks are distributed one
and thirty dominating worlds, so that they may be extended! (correctly) neither on this side nor on that.

297" And out of each one of these worlds a partition
is made into a thousand worlds of desires and of great pleasures.

298" And they are all concealed in the commencement
of the beard, which representeth strength ; and they are included in that (name) AL.

299" And notwithstanding is AL Himself disposed
towards mercies, because in Him the Ancient of Days is mitigated and included and extended.

300" Wherefore even unto the mouth ? Because it
is written, Dan. vii. 9 : ' The judgment was set, and the books were opened.'

301"What is this? * And the judgment was set.*
It was set in that place, so that it might not have dominion. * AL, El, God, the Mighty One, is equivalent by Gematria to the number 31 ; for A-|-L= 1+30=31. f For were they extended, the number would be altered, and it would consequently no longer » AL. ■„^-.-»- ■'' •-.■rtT-'

144KABBALAH.

302" This is that which is written, Isa. ix. 15 : " Won-
derful, Counsellor, God the Mighty One.' That is, AL, Ely such a one who also is mighty, but is rendered mild through the holy beard of the Ancient of Days.

303*' And an Arcanum is concealed in that place
wherein it is written, Mic. vii. 18 : * What AL, El^ like unto Thee ? ' Because of the Ancient of Days it is spoken in the form of the configuration of the holy supernal beard.

304" The first world, which proceedeth from the first
disposition, hath dominion over, and descendeth and ascendeth in a thousand times a thousand myraids of myriads of shield-bearers, and by it are they comprehended under a great seal.

305**The second world, which proceedeth from that
disposition, hath dominion over and descendeth and as- cendeth in fifty-seven thousand bodyguards, who are the lords of lamentations ; and these are connected with it for the purpose of disposing the neck of the spine.*

306"The third world, which goeth forth from that
arrangement, hath dominion over and descendeth and ascendeth in sixty-nine thousand authors of grief, who are upheld by it, like as metal (is upheld) by the tongs (of the smith).

307** And by that conformation all those are subjected,
and mitigated in the bitterness of tears, which become sweet in the great sea.t

308" Who is he who beholdeth this conformation of
the holy beard, excellent and venerable, who is not over- come with shame thereby ?

309"Who can comprehend the mystery of those
locks of hair which hang down from Him, the Ancient One? * This is of course simply pursuing the symbolism involved in the idea of Macroprosopus, being typified by a vast countenance or head. t By the great sea, Binah, the third Sephira, is probably meant, (See the " Book of Concealed Mystery." ch. i. § 28).

310" He is set on the crown of crowns, which are the
crowns of all crowns, and the crowns which are not com- prehended in the other crowns ; I say, of those crowns which are not as the other crowns, for the inferior crowns are comprehended by them.*

311"And therefore are those forms (arranged in) such
conformations, whereunto the inferior forms adhere; and they are the dispositions in which Het is disposed Who hath need that He may be blessed by Him,+ and Who desireth blessing.

312" For whensoever the dispositions take the form
of these, blessings are found beneath them; and It Is that which It Is.§

313"All things are comprehended in those disposi-
tions ; all things raise themselves up in order that they may receive these dispositions of the Mighty King, of the Ancient One, the most concealed of all. And all those are mitigated by those ordinations of the King, the Ancient One.

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

315" Also we have learned by tradition : how far do
those conformations of the beard radiate splendour ? Even unto the thirteen inferiors ; and whensoever those thirteen are found, those shine. || * To comprehend the real meaning of section 310, th^ reader should have carefully studied that part of the Introduction which refers to the Sephiroth, which are symbolized by crowns. In this sense the ' ' crown of crowns ' ' is Kether, the first Sephira, the Ancient One ; the crowns of all crowns will be the first three Sephiroth ; and the inferiors will be the lower Sephiroth, and those other forms which are dependent on them, symbolized by the crowns of the twenty-four elders in the Apocalypse, which latter is a purely qabalistical work, and is unintelligible without the qabalistical keys. t Microprosopus. t Macroprosopus. § Cf. Exodus iii. 14. II This section refers to the statement that Macroprosopus pours forth His splendour upon Microprosopus, so that the latter shines by reflected light.

146KABBALAH.

316"And all of them are found in the number
thirteen.

317"Therefore is the beard of the King, the Ancient
One, most venerable among all, at once in its entirety con- cealed, and most excellent.

318"And because it is most excellent before all
things, and concealed, there is no mention made concerning it in any place in the law, and it is not manifested.

319" But what beard is manifested ? The beard of
the Great High Priest, and from that beard descendeth the influx unto the inferior beard of the inferior high priest.*

320" How is the beard of the high priest disposed ?
The beard of the high priest is disposed in eight conforma- tions. Because also the high priest hath eight vestments, when the ointment descendeth upon his beard.

321" This is that which is written, Ps. cxxxiii. 2 : * Like
the precious oil upon the head descending upon the beard, the beard of Aaron, which descendeth according to the pro- portion of his attributes,' &c.

322" And whence is this to us ? Because it is written
in the same place : * Also for brethren to dwell together in equality.* The word * also * increaseth the signification of the inferior high priest.

323" Seeing that in the same way as the inferior high
priest ministereth in the high priesthood, so also, if it be per- mitted to say so, doth the High Priest above minister in His high priesthood.

324" This is the first ordination of the beard of the
Ancient One, the most concealed of all."

325Rabbi Schimeon said unto him : " It is justly
thy due. Rabbi Isaac, that thou shouldest be under the ornament of the conformation of the beard, and that * The Great High Priest is the son, Microprosopus, symbolized on earth by the High Priest. Compare what St. Paul says about Christ being our Great High Priest. thou shouldest receive the light of the countenance of the Ancient of Days, the Ancient of the Ancient Ones. Blessed is thy portion, and blessed be my lot with thee in the world to come." CHAPTER XIII. CONCERNING THE SECOND PART OF THE BEARD OF MACROPROSOPUS.

326*' Arise, Rabbi Chisqiah, and stand in thy place,
and declare the worthiness of this part of the holy beard."

327Rabbi Chisqiah arose, and began his speech and
said. Cant. vii. 10 : "I am my beloved's and his desire is towards me."

328"Who is under consideration here, that 'I am
my beloved's ? * and because that ' his desire is toward me?'

329'' I have meditated, and lo! I have beheld the most
excellent light of the supernal lights.

330" It shone forth, and ascended on three hundred
and twenty-five sides.

331" And in that light was a certain x)bscurity washed
away, like as when a man batheth in a deep river, whose divided waters flow round him on every side from that part which is above.

332" And that light ascendeth imto the shore of the
deep superior sea,'^ for all good openings and dignities are disclosed in that opening.

333*' I asked of them what might be the interpretation
of that which I beheld; and, commencing they replied, * Binah. the third Sephira. which is called the " sea " in the " Book of Concealed Mystery." It answers to the first letter H, /fe in the Tetragrammaton. (See Introduction.) ■J'.- — .**«r»— •*«--=- g«*'flC»:"»Jf.""

148KABBALAH.
* NVShA OVN, Nosha Auan, Thou hast beheld iniquity being taken away.' "

334He said : '' This is the second disposition," and
sat down.

335Rabbi Schimeon said : Now is the universe imited
together {or mitigated). Blessed be thou, Rabbi Chisqiah, of the Ancient of the Ancient Ones !

336Rabbi Schimeon said : All the lights are congre-
gated together which come under this holy seal.

337I bear witness that the highest heavens from the
highest (powers) are above me, and the highest holy earth from the supemals, because now I can see what man hath not beheld from that time, when Moses for the second time ascended the mountain of Sinai.

338For I see that my countenance shineth like the
vehement splendour of the sun, who is about to issue forth for the healing of the universe.*

339Like as it is written, Mai. iv. 2 : " But unto you
that fear my name shall the sun of righteousness arise, and healing in his wings.'*

340Furthermore, I know that my countenance shineth ;
Moses neither knew nor perceived (the fact).

341Like as it is written, Exod. xxxiv. 29: "And
Moses knew not that the skin of his face shone."

342Furthermore, I behold before me with mine eyes
those thirteen sculptured (forms of the beard of Macropro- sopus), and like flaming light did they shine.

343And when the second of those (dispositions) was
explained by thy mouth, that same at once was raised, and conformed, and crowned, and concealed in the concealment of the forms of the beard, but all the others were reinstated (in outward form).t * This phrase " splendour of the sun, who is," &c., evidently refers to the sixth Sephira, Tiphereth, or beauty, the splendour of the coun- tenance of Microprosopus, while the *' universe" refers to Malkuth. t While Rabbi Chisqiah was speaking Rabbi Schimeon had this vision of the conformations of the beard.

344And what is more, that one (formation), whilst it
was explained by thy mouth, flamed forth in splendour, and was crowned with a crown, and seated upon a throne, like a king in the midst of his army.

345And when the explanation ceased it ascended, and
was crowned with a holy crown, and ordained, and con- cealed, and again placed among the forms of the holy beard ; and thus with (the forms) all and singular.

346Be ye glad, O my holy companions ! for surely {the
universe) shall not be in such a condition imtil King Messiach shall come. CHAPTER XIV. CONCERNING THE THIRD PART OF THE BEARD OF MACROPROSOPUS.

347" Arise, Rabbi Chisqiah, for the second time."

348We have learned that before Rabbi Chisqiah arose,
a voice came forth and said : " One angel doth not under- take two messages."

349Rabbi Schimeon was disturbed, and said;
" Assuredly, let each {of you) speak singly in his place {in respect of the symbolism of the sex^en inferiors) ; but as for myself, and Rabbi Eleazar my son, and Rabbi Abba, we {three) refer unto the highest and complete perfection {of the whole decad). Arise, Rabbi Chiya."* * On a little consideration it will be seen that this meeting of ten of the principal Rabbis — wiz., Schimeon, Eleazar, Abba, Yehuda, Yosi Ben Jacob, Isaac, Chisqiah Ben Rav, Chiya, Yosi, and Yisa — was intended to be symbolical of the ten Sephiroth, wherein, farther- more, the three first-named were also representative of the great trinity of the crown, the king and thfe queen. In other words, to speak plainly, the whole arrangement of this assembly was closely

150KABBALAH.

350Rabbi Chiya arose, and, commencing, said, Jer. i.
6: "AHH ADNI IHVH.* Ahah Adonai Tetragram- maton I ' Ah, Lord Tetragrammaton ! behold I cannot speak, for I am a child.'

351"Therefore, why was it that Jeremiah could not
speak, seeing that many sayings had passed from his lips prior to his saying this ? Did he not therefore lie {when he said) that which is written {in the text) : ' Behold, I cannot DBR, Deber, speak ' ?

352" But we have learned that God influenced him so
that he should speak to this end. For this is the tradition : "What is the diflference between DBVR, Debur, and AMIRH, Amirah ? 'Amirah' is, as it were {simple) speech, wherein is required no especial uplifting of the voice ; * Debur * is public speaking, wherein is indeed necessary {considerable) elevation of voice and {loud) proclamation of words.

353" Since it is written, Exod. xx. 1 : * And God spake
all these words, saying.'

354" And according to what we have learned {by
tradition), 'The whole earth heard this DBVR, Debur, speech, and the whole earth trembled.' Because also it is written: * VI DBR, Vayedeber, and He spoke forth.' And it is not written : * VIAMR, Vayomar, and He said.'

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

356"if thus be the matter, this is also to be noted
which is written: ' VIDBR IHVH, Vayedeber Tetragram- maton ; and Tetragrammaton spake forth unto Moses, saying.' Nevertheless, what one of the prophets was so great as Moses ? For never was any man so worthy as he ; for he heard the DBVR, Debur, loud voice, like the proclamation of a herald, and he feared not, neither did he tremble; while the other prophets trembled even at AMIRH, Amirah, the speech, and were greatly afraid.

357" Also we have learned that through the first and
second dispositions of the beard it is necessary to pass on to the third ; like as it is written. Job xxxiii. 29: 'Behold, God worketh all this with man by three paths.' *

358" And come, behold ! it is necessary through the
two first conformations that thou pass on unto the third, because the third form is in the midst.

359" For, under the nose,+ beneath the two nostrils,
there issueth a certain path, and from that path the hairs are wanting.

360" Wherefore are they wanting ? Because it is
written, Mic. vii. 18 : * VOVBR OL PShO, Va-Ghober Ghal Peshangf and passing over transgression.' Therefore is that path prepared {namely) for the purpose of passing over (transgression).

361'* And therefore that path resideth beneath the
nostrils of the nose; and the hairs do not grow in that path, because it subdueth iniquities.

362" For it is written : * Passing over transgression,'
for the purpose of passing over unto the sacred mouth, in order that it may say, * I HAVE pardoned.' * The same word which is here rendered thus is translated in the ordinary version of the Bible, ** oftentimes.*' t See § 217 of this book, and also the ** Book of Concealed Mystery." ii. i 8.

152KABBALAH.

363" We have learned that many threatened vials of
wrath look for this mouth, and to none among them is it manifested ; for it is withdrawn and guarded aroimd; it is known, and it is not known.

364" We have learned in the * Book of Concealed
Mystery*: What is this which is written (in this disposition of the letters in this) word, FShO jPeshang ? If they be first, the word *OVBR, Ghober, passing over,* hath place; if, on the other hand, not so, the word * PShO, Peshang^ trans- gression,' hath place.

365"What doth this phrase teach, 'passing over trans-
gression ' ? ShPO, Shephau, influence, (it teacheth) if Sh (in PShO) be placed before the P.*

366"if they are not j ust, it remaineth (i.e., the influence) ^
and passeth not over into Microprosopus.

367' What is the difference between the one and the
other ? In Microprosopus (the matter standeth thus) : this path descendeth beneath the nostrils of His nose. It is written, Num. xii. 9 : * And the anger of Tetragrammaton was kindled against him, and He departed.*

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

369" Which is intimated in these words, Isa. xl. 7 :
* This is simply a transposition of the first two letters of the word in question. Of course, the same letters being retained, though their relative places are changed, the numeration of the two words by Gematria will be identical. But it is worth our while to notice what the numeration of this word is, especially as Rabbi Chiya has not ex- amined it. P-hSH-f-O=80-h300-h70=450=THN, Than, the dragon. Ergo, according to the exegetical rule of Gematria, the dragon will be the symbol of transgression. But 450 is also the numeration of ShPO, influence : therefore is the dragon a symbol also of influence and of power. But " this influence passeth over into Microprosopus ; " now one of the qabalistical axioms given by Pistorius is : '* Paradise is the sephirotic tree. In the midst thereof the great Adam is Tiphereth." (See Introduction.) Therefore the influence passing over into Micro- prosopus is also the serpent entering into the garden of Eden. * Because the Spirit of Tetragrammaton bloweth upon it.'

370" But concerning Macroprosopus it is written :
* Passing over transgression.*

371"Also it is written, Job. xxxvii. 21: 'And the spirit
{wind) passeth over and hath cleansed them.'

372" Also we have learned that on this account it is
thus written : ' Passing over transgression ' in that path. Also concerning that (passage)^ Exod. xii. 23 : ' And He passeth over to smite the Egyptians.'

373" Blessed is his portion who is worthy in this
matter. And this is the third conformation of the path of the venerable, holy, and excellent beard of the Ancient of the Ancient Ones."

374Rabbi Schimeon said unto him : " May God, the
Holy One, blessed be He, be gracious unto thee, and protect thee most abundantly.

375"Also we have learned: What is this which is
written, * With rejoicing will I rejoice in Tetragranmiaton ? ' Concerning the Ancient of Days, is it said: ' For He is the praise of all things.'

376" We have learned, whensoever that path of the
beard of the Ancient of Days is manifested, all the authors of lamentation and mourning, and all the executors of judg- ment, are silent and hidden ; nor is there one of them who openeth his mouth to do harm, because that path is mani- fested in due form.

377" Hence also he who toucheth that mouth, and
adviseth it to keep silence,'^ pointeth out this path with his finger ; and that is the symbol denoting the Holy Ancient One." (Others read : Because that path is the symbol of silence ; hence he who looked at another, and adviseth him to be silent, toucheth this path, which is the symbol, &c.) * Meaning symbolically the idea of judgment. iim

154KABBALAH.
CHAPTER XV. CONCERNING THE FOURTH PART OF THE BEARD OF MACROPROSOPUS.

378The hair is disposed in the fourth conformation, and
it descendeth beneath the mouth from the one side even unto the other side.

379That is intimated {in the saying of Micah) in these
words : " Of the remnant of his heritage : " LShAIRITh NChLThV, Lishairith Nachalatho.

380Like as it is said in 2 Kings xix. 4 : '' And thou
shalt lift up thy prayer for the remnant that is left." Where every part that is found truly remaining is called the remnant.

381For it is written, Zeph. iii. 13 : " The remnant of
Israel, ShARITh IShRAL, Sharith Israel, shall not do iniquity." CHAPTER XVI. CONCERNING THE FIFTH PART OF THE BEARD OF MACROPROSOPUS.

382The fifth conformation. Another path goeth forth
beneath the mouth. This is that which is written in the saying of Micah: "LA HChZIQ LOD APV, LoHecheziq Lead Apo, He hath not kept his anger for ever." Arise ! Rabbi Yosi ! "

383Rabbi Yosi arose, and commencing said, Ps. cxliv.

15: " ' Blessed is the people that is in such a case ; blessed
is the people whose God is Tetragrammaton.'

384" ' Blessed is the people that is in such a case.'
What is this *ShKKH LV, Shekakah Lo, That is in such a case ? ' Like as it is said in Est. vii. 10 : ' And the wrath of the king was appeased,* ShKKH, Shekakah ; that is, ' Became quiet from his wrathfulness.'

385'' Another exposition : He was appeased through
his wrath, which is intimated in these words, Num. xi. 15 : * And if Thou dealest thus with me, kill me, I pray Thee, out of hand, if I have found grace in thy sight.' Kill me, I pray Thee, out of hand ; * this is judgment of judgments. But * Blessed is the people whose God is Tetragranmiaton ; ' this is mercies of mercies.

387" Another exposition : ShKKH, Shekakah, is the
name which includeth all names,'^ in consequence of which that Holy Blessed One maketh His wrath to pass away, and caused Microprosopus to be at peace, and taketh away all those extraneous {matters) from the midst.

388"We have learned through Barietha (or the
tradition given forth without the holy city), that that path of the conformation of the holy supernal Ancient of the Ancient Ones, which descendeth in the beard beneath the nostrils of the nose, and this inferior path, are equal in every way, in such a manner that that which is below is like that which is above, t The superior {path) is called "* passing over transgression ' ; the inferior, * He hath not kept his anger for ever.' * It is not at first sight evident why this word should be the "name which includeth all names. ' ' But if we examine it by Gematria we shall soon see the reason. ShKKH,Sh+K+K+H=3004- 20+204-5— 345— ShMH, Shefnah=Ha Shem, The Name. This title Shemah is applied to the Tetragrammaton frequently as being the name of all names, and therefore ShKKH is taken as concealing Tetragrammaton. t Compare the precept in the Smaragdine tablet of Hermes Trisme- ^stus : " That which is below is like that which is above, and that which is above is like that which is below, for the performance of the miracles of the one substance." This is the fundamental principle of all the ancient mystic doctrines, whether qabalistical, mjrthological. alchemical, or magical ; and in this formula all are contained. As is God, so is the universe ; as is the Creator the Supernal Man, so is the created the inferior man ; as Macrocosm, so Microcosm ; as eternity, so life !

156KABBALAH.

389" Also we have learned this : ' He hath not kept/
i.e., there is no place wherein anger can remain. Like as in the superior there is opportunity given for taking away {anger)f so also in the inferior is the (same opportunity) afforded.

390" We have learned this : whensoever in this
Ancient One, the most concealed of all, this path is un- covered, it is well for all the inferior {paths) ;* for then appeareth counsel for doing good to them all.

391" But when it is withdrawn, and is not uncovered^
there is no counsel, neither is there any who knoweth Him, save Himself.t

392" Like as also none knoweth the superior Eden,,
save Himself, save Him, the Ancient of the Ancient Ones.

393" And concerning this it is written, Ps. xcii. 6: * O
Lord, how excellent are Thy works ! Thy thoughts are very deep ! "

394Rabbi Schimeon said irnto him : " May thy works
be reckoned in order in the world to come by the Ancient of the Ancient Ones ! " CHAPTER XVII. CONCERNING THE SIXTH PART OF THE BEARD OF MACROPROSOPUS.

395The hair is arranged in the sixth conformation, and
ascendeth from below upwards, and toucheth the circles * That is, the lower forms of the Sephiroth. t Himself. HVA, Hoa, whom we can only symbolize by this pro- noun ; He. Who is the Absolute ; He, Who is beyond us ; that awful and unknowable Crown. Who hath said, I am ; in Whom is neither past nor future, He who is the Eternal Present. Therefore is He, Hoa, the Father, known of none save the Son, IHVH, and him to whom the Son will reveal Him. For none can see Hoa and live, for they would be absorbed in Him. of most excellent fragrance, even unto the beginning of the mouth above; and the hair descendeth from the be- ginning (of the mouth abovt) unto the beginning of the opening of the mouth below. " Arise thou ! Rabbi Yisa, and expoimd this conformation."

396Rabbi Yisa arose, and commenced, and said,
Is. liv. 10 : " * And thy blessing shall not depart from thee ! '

397** Also it is written : * And in everlasting com-
passion have I had mercy upon thee.'

398" Do not these verses contradict one another ?
They do not. For this is what we have learned : there is given a compassion {of one kind), and again there is given a compassion of another kind. For the one is the interior compassion, and the other is the external compassion.

399"The interior compassion is that of which we
have spoken concerning the Ancient of Days, and that is concealed in this part of the beard, which is called the angle of the beard.

400" Neither is it advisable for a man to destroy this
part {of his heard) because of this interior compassion of the Ancient of Days.

401" And therefore is it written concerning the inferior
priesthood. Lev. xxi. 5 : * They shall not make baldness upon their head, neither shall they shave off the angle of their beard.'

402" Wherefore ? Lest they should destroy the path
of the Mercy of the Ancient One. For also the priesthood is {symbolically) referred unto this path.

403" Also we have learned in the * Book of Concealed
Mystery ' that every work existeth in order that it may procure increase for Mercy, and that it may establish the same ; also that this is not to be cut off nor removed from the world.

404" This is that which is written : " And My Com-
passion shall not depart from thee.' Namely, the Com- passion of the Ancient of Days. ^^"■■■p

158KABBALAH.

405" (But when it is said in another text)^ ' And in
Mercy, OVLM, Olahm^ for ever {this is the senseit the mercy which is called ' mercy for ever * is the second form concerning which it is written, Ps. Ixxxix. 2 : ' I have said, Mercy shall be built up for ever.'

406'* And this compassion of the Ancient of Days is
the mercy of truth. And {this phrase) * mercy of truth ' is not said concerning the life of the body, but concerning the life of the soul.

407"And therefore is it written, Mic. vii. 18: 'Since
He Himself wisheth Mercy.* This is the sixth conforma- tion of the venerable beard of the Ancient of the Ancient Ones." CHAPTER XVIII. CONCERNING THE SEVENTH PART OF THE BEARD OF MACROPROSOPUS.

408The seventh conformation is that wherein the
hair is wanting, and there appear two apples in the circles of fragrance, fair and beautiful of aspect.

409Rabbi Schimeon commenced, and said. Cant. ii.

3: '* ' Like as the apple-tree among the trees of the wood,
so is my beloved among the sons.'

410" What is the apple-tree ? Like as this in itself
hath three colours, so do the two apples of the holy blessed one contain six colours.

411"And those two apples which are the seventh
conformation include all the six conformations before mentioned.

412"And concerning them is that passage {to be
taken in), Prov. xvi. 15 : 'In the light of the countenance of the King is life.'

413"Also we have learned that from those apples
goeth forth the life of the universe, and it giveth joy unto Microprosopus ; like as it is written, Num. vi. 24 : * The Lord maketh His countenance to shine upon thee.'

414" And it is written : * In the light of the counten-
ance of the King is life.' ' In the light of the countenance of the King.' Those are the two apples of the circles of fragrance of which we have spoken.

415" * The Lord make His countenance to shine upon
thee.' Here is understood the exterior countenance which when it shineth blesseth the universe.

416" And we have learned that whensoever those
external lights shine He blesseth the whole world, and wrath is no longer found in the universe.

417" And if these externals {do this), how much more
do these two apples, which ever shine, which ever are joyful !

418" This is a tradition, given forth without the city.*
' When those two apples are disclosed, Microprosopus appeareth in joy ; for all those inferior lights are joyful ; and all those inferiors shine; and all the worlds rejoice, and are perfected in all perfection ; and all things rejoice and shine, and no good thing is wanting ; all things are satisfied at once ; all things rejoice together at the same time.

419"Come, behold! The external countenance at
times shineth, at times is obscured; and therefore is it written : * The Lord make His face to shine upon thee.' And, Ps. i. : ' And cause His face to shine upon us. Selah.'

420" Whence {we learn), that it is not always
(Juminous), but only when those superior apples are un- covered.

421"This have we learned by tradition. 'Those
hidden apples shine, and are ever brilliant ; and from them * I suppose this means later than the Captivity.

160KABBALAH.
proceed rays in three hundred and seventy* directions; and in them all the six {preceding) conformations of the beard are included.'

422" This is that which is said, Mic. vii. 18 :
* May He return and have mercy upon us ! " May He return, that is, again ; t whence it is to be noticed that sometimes they are concealed and sometimes uncovered ; wherefore it is said: 'May He return and have mercy upon us ! "

423" And in that which is inferior {correspondeth to this
form) the name, AMTh, Amath^ Truth. This is the seventh conformation, which includeth the six first, in the two apples of the Ancient of the Ancient Ones." CHAPTER XIX. CONCERNING THE EIGHTH PART OF THE BEARD OF MACROPROSOPUS.

424The eight conformation. There goeth forth a
certain tress of hairs surrounding the beard, and they hang down evenly into the heart. " Arise thou, Eleazar, my son, and expound this conformation."

425Rabbi Eleazar, his son, arose, and commenced,
and said : " All things depend from the influx, even the Book of the Law in the Temple. This have we understood from the * Book of Concealed Mystery,' and it speaketh thus.

426" Therefore do not then all things depend from
the influx ? Also we have learned that the Book of the Law must be holy, and its covering holy, and the Temple holy.

370=OSh, A«5/i=formation, action, creation. And the least number

of 34-70=73=10=Malkuth, the decad of the Sephiroth. t Expressed by the re in return.

THE GREA TER HOL Y ASSEMBL V. 1 6 1

437''Also it is written, Isa. vi. 4 : 'And they called
one unto another and said : Holy, holy, holy ! ' Behold these three {^epetttions of the word ' holy '). unjo. which the Book of the Law correspondeth, foi; its covering, is holy, and the Temple is holy, and the book itself is holy.

428" And thus the law hath been constructed in triple
holiness, in three degrees, in three days, i^ui) the. Schechinah («) in the three {following which are the Table, the Ark, and the Temple; and in the same manner it dependeth from the Book of the Law, and that dependeth from the Influx.

429" Also it is written, Jer. x. 2 : * Be ye not dismayed
at the signs (pr influences) of the heavens.' Because if they exist in holiness, in the same way they must depi^nd from the Influx.

430But thus have we read in the ''Book of Con-
cealed Mystery " that this venerable holy tress of hair, wherein all the locks of the beard hang down, is called the Influx. Wherefore ? Because that all the holinesses of the holinesses of all holinesses depend from that Influx.

431" And in the Book of the Law, although it is holy,
the ten holinesses* do not descend, until it be brought into the Temple. But after that it is brought into the Temple it is called holy with the ten holinesses.

432"As in the above instance mention is not made
of the Temple save when the ten holinesses are associated with it.

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

162KABBALAH.
that Influx which is {symbolised by) that tress of (hair of the beard) from which all {the other) hairs depend.

434" Why is this called the Influx {or influence) ?
Because from it depend the influences and the influences of the influences, and from it come forth those which are above and those which are below.

435<' And because it dependeth, and that in it all the
things of the universe depend, superiors and inferiors ; also in the last place the Book of the Law, which is in the Temple, and is crowned with the ten holinesses, is not excepted hence with the other holinesses. All things depend from it {this conformation^ namely).

436*' And he who beholdeth that form, before him are
they subjected and inflected (others read : < all sins are sub- jected, dr'c.*) according to that which is written : * IKBVSh OVNVThINV, Yekebosh Auonothino, He hath, pardoned our iniquities * {or He hath subjected, 6r*r.)."

437Rabbi Schimeon said unto him: ''O my son!
blessed be thou by the Holy of the Holy Ones, the One Ancient before all." CHAPTER XX. CONCERNING THE NINTH PART OF THE BEARD OF MACROPROSOPUS.

438The ninth conformation. The hairs are mingled
with those hairs that hang down, neither is one pre-eminent above another. *• Arise, Rabbi Abba ! "

439Rabbi Abba arose and said : <' These are the hairs
which are mingled with these which hang down, and they are called ' the deep places of the sea,' because they depart from above in the fluid places of the brain.

440" And from that place are cast out all the lords who
THE GREA TER HOL Y ASSEMBL V. 1 63 are the exactors of the debts {0/ the trespasses) ot mankind, and they are subjugated."

441Rabbi Schimeon said unto him: " Blessed be thou
of the Ancient of Days ! " CHAPTER XXI. CONCERNING THE TENTH AND ELEVENTH PARTS OF THE BEARD OF MACROPROSOPUS.

442The tenth conformation. The hairs descend
beneath the beard, and cover the throat beneath the beard. '* Arise, Rabbi Yehuda."

443Rabbi Yehuda arose, and commenced, and said,
Isa. ii. 19 : ** * And they shall enter into the holes of the rocks, and into the caves of the earth, from the countenance of the terror of the Lord of Hosts, and from the glory of His Majesty, when he shall arise to shake terribly the earth.'

444"*From the countenance of the Terror'-* of the
Lord.' It is to be carefully noted that that which is exterior is called the Terror of I'etragrammaton.

445" * And from the Glory of His Majesty.' These
are the hairs beneath the beard, and they are called the Glory of His Majesty.

446" {But) these two {conformations agree with) §§ 268,
269, ante) ; the tenth with ' Thou shalt give truth unto Jacob.' * PChD, Pachad, Terror, is a title of the fifth Sephira, Geburah. Strength, to which the divine name of Elohim Gibor, the Elohim of Strength, is referred. It is likewise to be remembered that from this Sephira the Pillar of Justice takes its title, which includes the third, fifth, and eighth Sephiroth; Binah, Geburah, and Hod ; Understanding, Strength or Terror, and Splendour. Mars, " the star of the uncon- quered will," is also referred to this fifth Sephira. i^VL*." ■ '^■^-AWi

164KABBALAH.

447''And the eleventh, because one hair is not
pre-eminent over another hair, with ' mercy unto Abraham.'" CHAPTER XXII. CONCERNING THE TWELFTH PART OF THE BEARD OF MACROPROSOPUS.

448The twelfth conformation is that the hairs do not
hang over the mouth, and that the mouth is bare on every part, and that beautiful are the hairs surrounding it, so that there may be no molestation there, as is fit.

449But wherein consisteth the molestation ? Doubtless
it is frequently said, "If judgment exist in the place of judgment (or, " If judgment follow after judgment "), molestation ariseth."

450Therefore are the hairs of the beard either {sym-
bohcal of) molestation or judgment, while the other parts appear to (symbolise) mercy.

451Surely it is said for. this reason, because the
breathings forth of the Spirit upon Microprosopus are not molestations.

452For we have learned that from that holy and
excellent mouth of the Holy of the Holy Ones the Spirit breaketh forth.

453What spirit ? The Spirit which floweth forth upon
Microprosopus, that it may enshroud Him.

454And with that Spirit are all those* veiled which
are inferior. And when that Spirit goeth forth, then is it divided into 37,000 aspects,! of which each one is expanded, but only in its proper place. * That is, the fourth, fifth, sixth, seventh, eighth, and ninth Sephiroth which form Microprosopus ; and the tenth, which is the Bride, t That is, 37 in the material, or Asiah = ZL, Zal = profession, or LZ, Laz = diversion of force. THE GREA TER HOL Y ASSEMBL K 1 65

455And he who is worthy to be enshrouded is en-
shrouded by {fht Spirit).

456And therefore hairs are not found upon the holy
mouth, because thence the Spirit rusheth forth ; neither is it necessary that any {extraneous things) whatsoever should be mingled therewith or approach thereto.

457And that {mouth) is very secret, because to it noth-
ing adhereth, nor doth anything touch upon it from above or below ; and it is concealed in the secret oi secrets, so that it cannot be known.

458In fact, it is not formed, nor doth it exisf^' (properly
speaking) in this conformation.

459And because that Spirit which proceedeth unto the
exteriors, and wherewith the true prophets have been over- shadowed, is called the mouth of Tetragrammaton.

460But herein, in the Ancient of the Ancient Ones, is it
not made manifest, nor is there any who knoweth His Spirit save Himself.

461And therefore are the hairs of {the beard) of equal
length aroimd the mouth ; and this latter is bare in every part.

462And herein have our fathers put their trust, that
they might be overshadowed by that Spirit which is developed in multitudinous aspects, each in its proper place, wherewith all the equal hairs are surrounded.

463This is that which is written in that passage of
Micah : " Which thou has sworn unto our fathers."

464And this is the holy and excellent twelfth con-
formation, hrom which, linked together, depend twelve limitations above and twelve limitations below ; even twelve limitations, according unto the twelve tribes of our fathers.

465This is that which is written : " Which Thou hast
sworn unto our fathers.'* * Meaning that in this place it is the conformations of the beard and not the mouth that are being described. f-jx,ir -' -■ '^ ■•■- -"s^«sj ■I i66 KABBALAH. CHAPTER XXIII. CONCERNING THE THIRTEENTH PART OF THE BEARD OF MACROPROSOPUS.

466The thirteenth conformation. The hairs which are
beneath the beard hang down on this side and on that in beautiful and excellent dignity, and form a covering even unto the chest, and nothing is seen of the countenance and of the places of fragrance save those two brilliant and beautiful apples.

467Rabbi Schimeon spake and said : " O how blessed
is his portion who is found in this excellent holy assembly,"^' wherein we are {assembled) \ Blessed is his portion in this world and in the world to come.

468" For we are seated in that excellent holiness which
surroundeth us.

469" And all those excellent conformations are co-
ordinated, and crowned, and placed round about, each in its own {proper) position, in the holy form of the beard.

470"And this thirteenth disposition is the beautiful
disposition which exciteth in itself so great desire that the headf ariseth towards it.

471«* From it depend all those which are comprehended
in Microprosopus ; from it depend alike those which are supernal, those which are inferior.

472" This is the form of perfection which con-
* Because this assembly of ten Rabbis, as I have before remarked, was intended to typify the ten Sephiroth and their grouping. t This somewhat obscure text means this : The number of the parts of the beard are 13, which are now completed in this disposition. But I3 = ACHD, Achad, Unity, and also AHBH, Ahebah, Love. Hence love of unity ariseth when the 13 are complete. And the head of Macro- prosopus ariseth, because that is Ketheu, the first Sephira, the number one, unity. THE GREA TER HOLY ASSEMBL K 167 summateth all the dispositions, and which perfecteth all things.

473** We have learned by tradition. Those parts'^
are called QDM, Qadam^\ ancient days, days first of the first. But those which are found in Microprosopus are called OVLM, Olahtn^ everlasting days, or days of the ages.

474" Also we have learned that those QDM, Qadam^
ancient days, are all confornied in the conformations of the beard, wherein is composed the Ancient of the Ancient Ones, the Concealed of the Concealed Ones. But this thirteenth {conformation) comprehendeth them. J

475''And all the concealed superiors and inferiors
are concealed in it, and they are comprehended in that Influx from which all things emanate ; like as it is said :

476" And that day is not comprehended in them,
seeing it comprehendeth all things.

477" And in that time wherein is stirred up the
Ancient of Days in the superior conformations, that is called one day wherein He ariseth to magnify His beard.

478" Which is intimated in those words, Zech,
xiv. 7 : * One day which is known to the Lord.'

479" That alone prevaileth over all, that includeth
all things that is called by the known name.

480** For thus we have learned. In that place
where there is day there is also night, seeing that day cannot exist without night.

481''But because in that time shall be the time of
the dignity of the beard, that day is found alone.

482''It is called neither day nor night, for it is not
* That is, the thirteen conformations of the beard. t And hence is Macroprosopus called the '* Ancient of Days." Qadam also means the east, eastward. *' Tetragrammaton Elohim planted a garden, MQDM, Miqeditn, eastward (or of ancient time), in Eden. It is worthy of notice that the Gematria of (^DM and OVLM are 144 and

146respectively ; the least numbers of which are 9 and 2 — Yesod and
Chokmah, foundation and wisdom. { By way of synthesis, as if it were a repetition of the rest conjointly. ^Pl

168 KABBALAH.
called day except for our {better understanding of the symbolism involved) y neither is it called^night except for the same reason.

483"And because that fotm includeth all things^
hence nothing whatsoever is known or seen concerning it.

484'' And from it streameth down the oil of magnifi-
cence in thirteen directions, which flow down upon all the inferiors in order that they may shine forth.

485" In that oil are consummated the thirteen parts of
the holy and excellent beard.

486" And those forms which are in that beard are dis-
posed and descend in many directions, neither can it be seen how they are extended nor how they arise.

487" They are hidden in all things, and they are con-
cealed in all things ; and no man knoweth their place, except Him, the Ancient One.

488'' In their expansion are they all included, like as
it is said :

489" He is known, and He is not known ; He is con-
cealed, and He is manifest.

490" Concerning Him it is written. Isa. xlii. 8 : * ANI
IHVH HVA*, Ani Tetragrammaton Hoa^ This is My name, and My glory I give not unto another.*

491** Also it is written, Ps. c. 2 : * HVA, Hoa^ He, hath
made us, and not we ourselves.'

492** Also it is written, Dan. vii. 9 : * The Ancient of
Days did sit,* that is, He remained in His place, and Him hath no man known. He sitteth, but He is not found.

493" Also it is written, Ps. cxxxix. 14 : * I will praise
Thee, for I am fearfully and wonderfully made.* ** • •• Ani Tetragrammaton Hoa, This is my name ; " for in this are con- tained Macroprosopus, Microprosopus, and the Tetragrammaton. AKI represents Microprosopus : HVA, Macroprosopus ; and IHVH is be- tween them. Ani is 53 and Hoa is 12, which together give 65, which is ADNI, Ad(mai, Lord; and IHVH = 26, which added hereunto is 91= AMN, Amen. Now, apart from the sacred ideas we attach to amen, it it well to know that the ancient Egyptians called their greatest Deity Amen, AMN, Amen-Ra, and Ra = Light, AVR in Hebrew ; Amen our Light, the light of the two countenances. THE GREATER HOL V ASSEMBL V. 169 CHAPTER XXIV. CONCLUSION OF THE MATTER CONCERNING MACROPROSOPUS.

494Rabbi Schimeon spake unto his companions, and
•said : ** When that veil is expanded (dy which is to be understood the representation of the beard of Macroprosopus) which ye behold above us,*^ I see that all the conforma- tions have descended therein, and that they shine forth in that place. • {Now like as if he intended to say^ AMN^ Amen^ the discourse concerning Macroprosopus being finished^ he describeth this particular symbolism^ which is contained in ihe ensuing symbols,)

495" And a certain covering, even the splendour of
the most holy and blessed God {otherwise the opening of holiness; but by this is understood the Tetragrammaton^ -whichy together with the name, ADNI, Adonai, maketh the number of the word AMN, Amen, that is 91) : is expanded through four columns on four sides {which are the four letters of the holy name, by which he saith that space is surrounded).

496'< One column is so placed that it reacheth from
the lowest unto the highest. {This is the Kingdom of the emanations, \ the base and lo7vest part of the whole jystemX of emanation, because it is said to ascend from the lowest part of the middle column% even unto the summit of ihe CrawnJ^

497"And therein is a certain MGRVPIA,1I
Megerophia, vessel containing fire {for like as the fire on the altar could not be touched .with bare hands, so that * Again alluding to their symbolical representation of the ten Sephiroth. t Malkuth, the tenth Sephira. { The Sephiroth. § Or Pillar of Mildness, consisting of the first, sixth, ninth, and tenth Sephiroth. II Kether. *< Malkuth is Kether after another manner," says one of the qabalistic axioms of Pistorius. H I believe the best translation of Megerophia is a "fire shovel" Xnorr de Rosenroth makes it " uncus focarius." ♦*•■

170KABBALAH.
namty Tetragrammaton^ cannot be touched and pronounced by the mouthy but it is touched and produced by ADNI^ Adonai^ which is SffAf, Sham, His name ; for ShM and MGR VPIA both yield 340 by Gematria) ; and in the fire-containing vessel are four keys,* sharp on every side ( for such was the form of the keys^ in order that they might draw aside the veil^ as a lock is shot back by a key. But the four letters of the name ADNIy Adonaiy are hereby to be understood^ which are inserted into and united with the four letters IHVH, in this manner, lAHDVNHI) ; which seize upon that veil, and withdraw it from the superiors.

498"And thus in the second column,! and the
third column and the fourth column (that is, the four letters^ are applied to the other four letters , as hath just been satd),

499" And between one column and another column
are contained eighteen | bases of columns {here is to be understood the name expounded through the seventy-two § names or numbers; for either pertain unto Macroprosopus^ and four times eighteen yieldeth seventy-two) : and they shine forth with brilliancy in the openings carved out in * Quatuor claves traditse sunt in manu Domini mundi, quas non tradidit neque ulli Angelo, neque seraphino: clavis pluvise: clavis sustentationis : clavis sepulchorum : clavis sterilitatis, &c. (Zanolini : ** Lexicon Chaldaeo-Rabbinicum," art. MPThCh. root PThCh.) t These four columns also refer to the four worlds of Atziloth, Briah^ Yetzirah, and Asiah. (See Introduction.) } i8=CHl = Life. § In Exodus xiv. are three verses (19, 20, and 21), which each consist of 72 letters. Now, if these three verses be written at length one above another, the first from right to left, the second from left to right, and the third from right to left (or, as the Greeks would say, houstrophedon)^ they will give 72 columns of three letters each. Then each column will be a word of three letters, and as there are 72 columns, there will be 72 words of three letters, each of which will be the 72 names of the Deity alluded to in the text. And these are called the Schemahamphorasch, or the divided name. By writing the verses all frr)m right to left, in- stead olhoustrophedon, &c., there will be other sets of 72 names obtainable. (See annexed Table of the Schemahamphorasch.) >K>'-^>>?<2;-5;SMffiS| IIITIII W 1-1 -5 . ^ JJ !^ ^ ••V »^ ... ^ ^ •- " iC "__^ i^vo.^ . I '^ "g CO ^ ^ N 1; g — — — — s^^llllill o — - — _ •« § -^z-5 5^<;>a »ij "^ ^ '- . ?^>K?^ ^ iJ « <^ c/J ___ t>. •SJ'o'w . 5 rt . _ "^ b -S ■" ^«' ;:ro . - •5!rn»T''^»-*s:^W/-N»7»_.0 ffin-i-'-^oS sS^^" ...'55 .-tort V PT) CS •" o^ ■"^ to ^ ^ -^ 3 ^®9l o* 13_gl5 E^-J gS ^ ;:; e;ffi.-1^c««o •-S M o ONOO r>.vO »0 M N M CO -^ mvo ?rl3i

172KABBALAH.
that veil, and so on all four sides. (By the ** openings carved •out*^ is to be understood the exposition of the name^ Tetragram- maton.)

500'' I beheld those forms which shine above it, and
await the words of our lips, that they may be crowned and raised each in its own place.

501"And when they are expounded by our lips, they
ascend singly and are crowned, and are disposed in that order which is here given forth by the mouth of whosoever amongst us (happeneth to be expounding them),

502" And whensoever anyone amongst us openeth his
mouth, so that he may speak concerning any conformation, that form is localized and awaiteth the voice which goeth forth from our lips, and then it ascendeth in its place and is crowned.

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

504** O blessed are ye in the world to come !
because all the words which go forth from your mouth are all holy, all true, which err not, neither on the right nor yet on the left (seeing they are the holy names of God). * I must again remind the reader that Rabbi Schimeon and his com- panions are speaking as symbolizing the action of the Sephiroth in the creation, and that when it is said the angels, &c., wait for the words from their lips, it signifies symbolically the way in which the angels, &c., were created by the word of the Deity in his Sephirotic form. And when it is said that " they hear that which before they knew not," it sip[nifies the creation of forms, powers, and attributes which at the beginning of time existed not. THE GREA TER HOL Y ASSEMBL Y. 173,

505" God, the holy and blessed one, rejoiceth to hear
these things, and He listeneth unto these words until He- himself shall give sentence, for in the world to come all these holy words shall be enumerated for the second time.

506"Concerning you is it written. Cant. yii. 9 : *And
the roof of thy mouth, like the best wine for my beloved, that goeth down sweetly, causing the lips of those that are asleep to speak.'

507"What is this? 'Causing the lips of those
that are asleep to speak.' Because even in the world to come shall your lips utter the words of the law before: Him." CHAPTER XXV. THB INGRESS OF MICROPROSOPUS.

508" Now take ye your places, and apply the science-
{the QabalaK) to describe how the parts of Microprosopus are conformed, and how He is clothed with His conforma- tions, from the forms of the Ancient of Days, the Holy of the Holy Ones, the Withdrawn ot the Withdrawn ones, the Concealed one of All.

509" For now wisdom requireth that ye judge a true
judgment, becoming and honourable; so that ye may dispose all the conformations as accurately as possible.

510" But the conformations of Microprosopus are dis-
posed from the forms of Macroprosopus ; and his constituent parts are expanded on this side and on that under a human form, so that there may be manifest in Him the Spirit of the Concealed One in every part.

511'* So that He may be placed upon His throne,
because it is written, £zek. i. 26 : < And above the likeness

174KABBALAH,
of a throne, the appeaxance as the likeness of a man upon it above.'

512" ' Like as the ;)ppearance of a man ; ' because that
(form) includeth all forms. ' Like as the appearance of a man ; ' because He includeth all names. ' Like as the appearance of a man.* Because He includeth all secret things which have been said or propounded before the world was created, even although they have not been substituted herein." * CHAPTER XXVL CONCERNING THE EDOMITE KINGS.

513Behold! this have we learned in the " Book of
Concealed Mystery " : that the Ancient of the Ancient Ones before that He prepared His conformations \ {in the equili- btium of balance) formed certain kings, collected certain kings, and gave due proportion unto certain kings ; but they only subsisted {for a time) until He could expel them ; and in that time hath He concealed them.

514This is intimated in those words, Gen. xxxvi. 31 :
** And these are the kings which have reigned in ADVM,I * This brings in the subject of the worlds of unbalanced force which are said by the Zohar to have been created and destroyed prior to the creation of the present world. These worlds of unbalanced force are typified by the Edomite kings. (See Introduction.) t As the Sephiroth proceed each from the preceding one in the series, it is evident that before the counterbalancing Sephira is formed, the force in the preceding Sephira is unbalanced ; e.g., the fourth Sephira is Gedulah or Chesed, Mercy ; and the fifth Sephira is Geburah or Pachad, Sternness ; therefore, till Geburah appears, Gedulah is un- balanced, and this condition is the reign of one of the Edomite kings ; but when Geburah appears, his reign is over. t ADVM = i-f-4+6+40=5i=NA=Failure. AN = also 51, and means pain. Ergo, also unbalanced force is the source alike of failure and of pain. THE GREA TER HOL V ASSEMBL >. 175 Edotn.^^ In the land of Edom ; that is, in the place wherein ail judgments exist.

515But all these subsisted not until the White Head*
of the Ancient of the Ancient Ones was disposed (m its ordination),

516When this was conformed, He disposed all the
inferior conformations, and all the superior and inferior forms were thus arranged.

517Thence we learn that unless the head {or ruling
power^ or government) of a nation, whatever form of govern- ment it may happen to be, be first properly constituted, that nation cannot be properly ruled. For if the head be first disposed aright, then all things can be ordained, but if that be not first disposed aright, neither can the nation be governed aright.

518The ordering of all things is from the Ancient of
Days. For before that He was disposed in His conforma- tion, nothing could be ordained, because as yet it was first necessary that Himself f should be ordained ; and all the worlds were desolate.

519Which these words intimate, ibid. 32 : " And there
reigned in Edom Bela, the son of Beor."

520'' And there reigned in Edom." Here is a certain
venerable Arcanum hidden ; for herein is that place inti- mated wherein all the judgments are collected together, and whence they depend.

521''Bela, the son of Beor." This is the tradition.
This denoteth the most rigorous judicial decree, for whose cause there are collected together a thousand times a thou- sand authors of mourning and woe.

522'' And the name of his city is Dinhabah.'* What is
DNHBH, Dinhabah f As if it were to be said, '' Give forth judgment. Like as it is written, Prov. xxx. 15 : ** The horse-leech hath two daughters, crying, ' Give, give.' " * This is another title of the Crown, Kether. the first Sephira. (See t Because He is the Absolute One, the Eheieh Asher Eheieh. ■■ fc * Ji ^?i^-

176KABBALAH.

523But when he ascendeth, so that he may be con-
formed therein, he cannot subsist and he cannot consists Wherefore ? Because the form of the man is not as yet constituted.

524What is the reason of this ? Because the constitu-
tion of man containeth all things under this form, and in th^t form are all things disposed.

525And because that constitution of Adam was not as
yet found, they {tht Edamite Kings) could not subsist, nor b& conformed, and they were destroyed.

526Have they then been abolished, and are all these
included in {the supernal) man ? For truly they were abolished that they might be withdrawn from form, until there should come forth the representation of Adam.

527But when that form is configurated, they all exists
and have been restored in another condition.

528Some among them are mitigated, and {some) are not
mitigated ; but evidently there are certain of them which have not been mitigated.

529And if thou shalt say : '' Also it is written, ' and
he died,' surely that denoteth that they were ^together abolished." I answer that it is not so; but w:hosoever descendeth from his former position wherein he was before, concerning such an one is it said in Scripture that he died.

530Like as it is written, Exod. ii. 23 : " And the King
of Egypt died.*' Because he descended from the former condition wherein he was.

531But after that Adam was constituted they are
called by other names, and are mitigated in a permanent condition through him ; and they exist in their place, and are all called by other names and not by their former {appellations),

532Excepting that one'" concerning whom it is-
written. Gen. xxxvi. 39 : " And the name of his wife •Hadar, HDR. THE GREA TER HOL Y ASSEMBL K 177 was Mehetabel/ the daughter of Matred, the daughter of Mezahab. 533- For what reason ? Because they were not abolished like the others. Wherefore ? Because they were male and female, like as the palm-tree, which groweth not unless there be both male and female.

534And because now they are found male and
female, and it is not written concerning them that they died like as the others, but remained in a fixed con- dition.

535But they were not {definitely composed) until the
form of the man was composed {fhat is^ the supernal man). But after that the form of the supernal Adam was consti- tuted, they were restored in another condition, and came in proper order. CHAPTER XXVII. CONCERNING THE SKULL OF MICROPROSOPUS AND ITS APPUR. TENANCES; NAMELY, CONCERNING THE SUBTLE AIR, AND THE FIRE, AND THE DEW.

536This is the tradition. When the White Head*^
propounded unto Himself to superadd ornament unto His own adornment. He constituted, prepared, and produced one single spark from His intense splendour of light. He fanned it and condensed it (or conformed it).

537And He developed His thought, and extended it in
three hundred and seventy directions.

538And the spark subsisted, and waited until the pure
air went forth which involved it around ; and an ultimate extension having been made. He produced a certain hard skull {pounded) on four sides, f * Another title for the crown. Kether. (See Introduction.) t By the letters of the Tetragram. N

178KABBALAH.

539And in that pure subtle air was the spark absorbed
and comprehended and included therein.

540Dost thou not think therein ? Truly it is hidden
therein.

541And therefore is that skull expanded in its sides;
and that air is the most concealed attribute of the Ancient of Days.

542In the spirit which is hidden in that skull there are
expanded £re on the one side and air on the other. And the subtle air is whirled about it from this side, and the subtle iire is whirled about it from that side.

543What is the fire in this place ? But verily it is
not iire, but that splendour which is included in the subtle air, and it shineth in two hundred and seventy worlds.

544And rigour or judgment is found therefrom ; and
therefore it is called the hard skull. 545* Within that skull are nine thousand myriads of worlds, which receive the influx from it, and are at peace above it.

546In that skull distilleth the dew* from the White
Head, which is ever filled therewith ; and from that dew are the dead raised unto life.

547And that dew hath in itself two colours. From
the White Head there is a whiteness in it, which entirely comprehendeth all whiteness.

548But whensoever it remaineth in that head of Micro-
prosopus, there appeareth in it a redness, like as in crystal, which is white, and there appeareth a red colour in the white colour.

549And therefore is it written, Dan. xii. 2 : " And
many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt." * This subtle air, fire, and dew are analogous to the three *' mother letters " of the "Sepher Yetzirah," A, M. and Sh ; the letter A sym- bolising air, the medium between M the water, and Sh the fire. THE GREA TER HOL Y ASSEMBL Y. 179

550** To everlasting life." Because they are worthy
of that whiteness which cometh from Macroprosopus, even from the Ancient of Days.

551**To shame and everlasting contempt." Because
they are worthy of that redness of Microprosopus.

552And all things are contained in that dew as is
intimated in these words, Isa. xxvi. 19 : '' Because the dew of lights is thy dew" — where there is a duality of expression.

553And that dew, which distilleth, distilleth daily upon
the field of apples, in colour white apd red.

554This skull shineth in two colours toward this side
and toward that.

555And from that subtle air, from the skull, there
are expanded in His countenance one hundred and fifty myriads of worlds ; aQd therefore is He called Zauir Aphin (or Anpin), Microprosopus, the Lesser Counte- nance.

556But in that time, when there is need, is His
countenance expanded and made vast, because He looketh back upon the countenance of the Ancient of the Ancient Ones, from whom is the life of the universe.

557And from that skull there is a place of exit in one
place unto those which are below ; and they reflect His light towards the Ancient of Days, when they ascend in numeration beneath the wand.'^'

558Therefore is His skull cleft beneath, when (the
inferiors) ascend in numeration, and from this cleavage a reflection of light ariseth toward the Ancient of Days. * This statement will be utterly unintelligible to the ordinary reader, unless he is told that there are four secret qabalistical symbols attached to the iour letters of Tetragrammaton — viz., the wand to I, the cup of libation to H, the sword to V and the shekel of gold to H final. The wand in the text refers to the I, Yod^ of the Ancient One, hidden and concealed in the I of IHVH, and at the head of the Sephiroth. ! ■ ■ ■ ^ -■- ^* ^* "^

180 KABBALAH.
CHAPTER XXVIII. CONCERNING THE BRAIN AND MEMBRANE OF THE BRAIK OF MICROPROSOPUS.

559In the cavities of the skull three hollow places are
found wherein is located the brain.

560And a thin membrane is placed therein, but not
a thick membrane, hidden also as that of the Ancient of Days.

561And therefore is this brain expanded, and it shinetb
(or proceedeth) in thirty-two* paths. The same is that which is written, Gen. ii. 7 : ** And a river went forth out of Eden."

562Also we have learned that in the three hollow
places of the skull the brain is contained.

563Out of the first cavity proceedeth a certain foun-
tain of the brain in four directions, and it goeth forth from the skull, in whose cavity are contained those thirty-two paths which are the spirits of wisdom.

564Out of the second cavity there goeth forth and
expandeth a second certain fountain, and the fifty gates (of the Understanding are opened.

565In those fifty gates are contained the fifty days
of the law ; the fifty years of the jubilee ; and the fifty thousand generations wherein the most holy God — blessed be He ! — intendeth to restore and commemorate His Spirit in them.

566From the third cavity there go forth a thousand
times a thousand conclaves and assemblies, wherein DOTh,+ Daathy Knowledge, is contained and dwelleth. * These are the thirty-two paths of the •• Sepher Yetzirah,'' sym- bolised by the ten numbers of the decad. and the twenty-two letters o£ the Hebrew alphabet. t It is to be remembered that, according to the " Book of Concealed Mystery/' Daath is the conjunction of the second and third Sephiroth, Wisdom and Understanding, the I and H of IHVH, the Supernal Father and Mother. THE GREA TER HOL Y ASSEMBL Y. 1 8 1

567And the hollow place of this cavity is placed be-
tween the other two cavities ; "^^ and all those conclaves are filled from either side.

568This is that which is written, Prov. ii. 4 : ** And in
knowledge shall the conclaves be filled."

569And those three are expanded over the whole body,
on this side and on that, and with them doth the whole body cohere, and the body is contained by them on every side, and through the whole body are they expanded and diffused. CHAPTER XXIX. CONCERNING THE HAIR OF MICROPROSOPUS.

570We have learned that from the skull of His head
{i,e,y of MicYoprosopus) hang one thousand times a thousand myriad myriads of locks of black hair, and they are inter- twined together each to the other, and they are mingled together.

571But there is no classification made of the locks of
hair separately, because pure and impure alike adhere to each other therein, and here {the description above given) men- tions both pure'«and impure together.

572In all those sides which are pure, and in all those
which are impure, there are intricate and dense locks of hair, some of which are soft, some hard.

573And in single locks doth the hair hang down, curls
upon curls, which emit flames, and hang down in beautiful and strong array, like those of a brave hero victorious in war.

574They are excellent as the great and foliated cedars.
This is that which is written. Cant. v. 15 : " Excellent as the cedars.*' * As the mediating path between them. iV.- J

182KABBALAH.
• , *i

575The curling locks are parted on this side and on
that above the head.

576Also we have learned that they remain in curls
because they proceed from many fountains of the thfiee canals of the brain.

577For from the fountain of one cavity of the skull
proceedeth the hair, and it becomes curls upon curls (formed) ^ from the fountains proceeding from that cavity.

578From the second cavity there go forth fifty foun-
tains, and from those fountains the hair issueth, and it becometh curls upon curls, and they are mingled with the other locks.

579From the third cavity there go forth a thousand
times a thousand conclaves and assemblies, and from them all the hair issueth ; and it becometh curls upon curls, and they are mingled with the other locks.

580And therefore are those locks so curling, and all the
progeny of them is produced from the three cavities of the brain of the skull.

581And all those curls hang down and are spread over
the sides of the ears.

582And therefore is it written, Dan. ix. 18 : " Incline
thine ear, O my God, and hear."

583And in those curls there are found alike right and
left,'-' light and dark, mercy and judgment, and everything (Ma/ Aatk in itself the qualities of) right and left dependeth thence {from Microprosopus)^ and not from the Ancient One.t

584In the parting of the hair appeareth a certain '
slender path, which hath a certain connection with that path of the Ancient of Days, and from that i5ath are divided six hundred and thirteen paths, \ which are • Whereas Macroprosopus is symbolized only by the right side of the profile. t For the reason I have given in the preceding note^ . } The precepts of the law are said to be 613 in number, which is also- expressed by Gematria in the words "Moses our Rabbi"; MShH RBINV, Mosheh A'aW/«0=4O+3OO+5+2oo+2+ 10+50+6=613. THE GREA TER HOL Y ASSEMBL Y. 183 distributed among the paths of the precepts of the law.

585Like as it is written, Ps. xxv. 6 : * All the paths of
Tetragrammaton are mercy and truth unto such as keep His covenant and His testimony.'*

586We have learned that in the single locks a
thousand times a thousand utterances of the speech oi Tetragrammaton are found, which depend from the single locks.

587Among them some are hard {rigorous) and some
soft {merciful)^ as {belonging unto) the Lord of the equili- brium (or, the Lord of mercy, who is an equilibrium between these) ; and therefore is He {Micvoprosopus) said to include right and left. CHAPTER XXX. CONCERNING THE FOREHEAD OF MICROPROSOPUS.

588The forehead of the skull is the inspection of
inspection, and it is not uncovered, except in that time when it is necessary to visit sinners for the purpose of examining their deeds.

589Also we have learned that when that forehead is
uncovered, all the lords of judgment are stirred up, and the whole universe is brought under judgment.

590Save in that time when the prayers of the
Israelites ascend before the Ancient of Days, and entreat mercy for His children; then is uncovered the forehead of the benevolence of benevolences,"^* and it shineth down upon this {forehead) of Microprosopus, and judgment is quieted.

591Over this forehead there goeth forth a certain
* Namely, that of Macroproaopns.

184 KABBALAH.
portion of hair, which is extended over it from the brain, which produceth the fifty gates {of understanding).

592And when it is expanded, that brow glows with
anger ; it is the inspector of the sinners of the world — namely, of those who are shameless in their deeds.

593Like as it is written, Jer. iii. 3 : " And thou hadst
the forehead of a woman who is a whore, thou refusedst to be ashamed.'*

594And we have learned that that hair subsisteth
not in that part of the forehead; so that it may be uncovered against those who remain steadfast in their iniquities.

595And when the Holy One — blessed be He ! — is
awakened, that He may be pleased with the just, the Countenance of the Ancient of Days shineth upon the Countenance of Microprosopus, and His forehead {that of Macroprosopus) is uncovered, and illuminateth that fore- head (that of Macroprosopus), and then is called the time of benevolence.

596But as often as judgment threateneth, and that fore-
head of Microprosopus is uncovered, there is uncovered the forehead of the Ancient of the Ancient Ones, and judgment is mitigated and is not exercised.

597We have learned that that forehead is expanded
into two hundred thousand rednesses of rednesses, which are contained therein, and are included therein.

598And when the forehead of Microprosopus is un-
covered, licence is given unto all those to destroy. But when the forehead of the benevolence of benevolences is uncovered, so that it may shine upon that forehead {oj Microprosopus) and upon all those {rednesses), then are they quieted.

599Also we have learned by tradition : Twenty-four
superior judgments are found, and they are all called NTzChIM, Netzachim, or Victories ; howsoever, while {in the arrangement of letters, NTzChIM, the singular) NTzCh, Netzach, is called Victory (Z.^., means that), the neighbouring THE GREA TER HOL Y ASSEMBL Y. 1 85 letters * (M and N in NTzChIM)^ being permuted, {pe obtain MTzChIN singular)^ MTzCh, Metzach (meaning) forehead.

600Therefore {the same word signifieth) forehead and Vic-
tory, which is in the plural victories. And this is that which is given by tradition : The Victory of victories. And they are in the forehead, but certain among them are extended in the body in {certain) known parts.

601This is the exotic tradition : What is that which
is written, i Sam. xv. 29 : " Also the Netzach of Israel doth not lie nor repent, for He is not man that He should repent."

602Now have we declared that Arcanum according to
its coQStitution. All that Victory which is expanded in the body, at that time when the world is to be judged and con- verted, admitteth repentance, neither executeth judgment if they be converted.

603For what reason ? Because the matter resteth in
that place which is called Adam, and He may repent.

604But if that Victory be seen and uncovered in
that part of the head just spoken of — namely, the forehead — there is neither time nor opportunity for re- pentance.

605Wherefore? Because it is not that place which
is called Adam, for the countenance and the nose are not uncovered, but the forehead alone.

606And in that part — (/.^., the forehead) the whole
countenance is not found, for that {forehead) is not called Adam, and therefore is it said : '* He is not a man that He may repent " (z.^., He^ Hoa VA, ZT, is not Adam), dr*c,). So also is it as regardeth the {proportion of) Victory in the other parts of the body {of Macroprosopus). * /.«., in their usual place in the order of the alphabet.

186 KABBALAH.
CHAPTER XXXI. CONCERNING THE BYES OF MICROPROSOPUS.

607The eyes of the head [of Microprosopus) are diverse
from all other eyes. There is a shadowy darkness cast by the eyebrows which is {as if it were) painted above the eyes, whence all eyes are overshadowed with a dark shade.

608Curling hairs hang down from the curls of the
hair which is above them, and mark the form of the eyebrows above the eyes, at the commencement of the forehead.

609And in both {the eyebrows) are contained seven
hundred times a thousand lords of inspection who reside- above the eyelids.

610In the eyelids radiate one thousand four hundred
myriads (of hairs), which adhere to the edges and form the eyelashes ; and far above these is the inspection of the eye of the Ancient of Days.*

611And as often as those eyelids {of Microprosopus) are^
raised, the same eye (1.^., that of Macroprosopus) appeareth, just as when the eyes of any man are opened when he awaketh from sleep.

612And {the eyes of Microprosopus) behold the open eye
{of Macroprosopus shining down upon them), and they are- rendered brilliant with a certain brilliant whiteness of the good eye {i.e., that of Macroprosopus, because in Him ^^ all is right" — i.e,, good — and there is no left),

613Like as it is written, Cant. v. 12 : "Washed with
milk." What is " with milk ? " With this excellent primaL whiteness. * True to all the previous symbolism, the eye of the Ancient of Days,- Macroprosopus, is here spoken of, instead of eyes in the plural number,. seeing that, as I have before remarked, he is rather to be symbolized by a profile than by a full face. THE GREA TER HOL Y ASSEMBL Y ' 1 87

614And in that time is there found with Him (i>.,
Microprosopus) an intuition of mercy, and therefore the prayer of the Israelites ascendeth, because His eyes are opened (/>., those of Microprosopus)^ and are whitened with that white- ness {of the eye of Macroprosopus). 6r5. Like as it is written, Ps. xliv. 23 : ** Awake; why sleepest Thou, O TetragrammatoA ? Arise."

616And truly as often as His eyes are not open, all the
lords of judgment subdue the Israelites, and the other nations have dominion over them.

617But whensoever He openeth His eyes, these are
illuminated from the good eye (of Macroprosopus\ and mercy is over Israel ; and His eye turneth around and executeth vengeance upon the other nations.

618This is that same which is written, Ps. xxxv. 23 :
** Awake, and arise." *• Awake ! " and [Thine eye) shall be illuminated with that whiteness. " Arise ! " so that it may exercise judgment upon those who have overcome them.

619When his eyes are opened they appear beautiful as
those of doves ; in colour, white, red, and black, and golden yellow.

620And this eye (otherwise, this whiteness) is not
uncovered except when it is looked upon by the good eye, and then all those colours are covered (otherwise, bathed) with this whiteness of the rays.

621From those colours, when they are uncovered, go
forth seven eyes of Providence, which issue from the black of the eye.

622This is that which is said, Zac. iii. 9 : " Upon one
stoue seven eyes.'*

623What is the " one stone ? " The black of the eye

624From the red go forth seven emissaries, who deflect
towards the left side, and they flame with fire, which is toward the north side, and they are combined, so that they may be expanded into the world for the purpose of uncover- ing the ways of sinners. •"lv — •--':■• --.ijisu^ ■ v^^^

188KABBALAH

625This IS that which is written, Zach. iv. 10 : *' Those
•seven are the eyes of Tetragrammaton going forth through- out the whole earth."

626From the yellow go forth seven pure splendours
(otherwise lights), which are turned towards the south side, and they are combined so that they may be ex- tended into -the world, towards those ways which are necessary to be uncovered (otherwise towards those deeds, &c.)*

627Like as it is written. Job xxxiv. 21 : " Because
His eyes are upon the ways of man." And when they are illuminated with that whiteness, then they behold all the lords of truth, in order to do good unto the world because of them ; and every glance {oj those eyes) is benevolent towards Israel.

628But with the red colour He beholded those who
are bound ; which is intimated in these words, Exod. iii. 7 : "In seeing have I seen ; " " In seeing," for the purpose of doing good unto them ; ** I have seen," that by vindicating them I may deliver them from their afHictors.

620And therefore is it written, Ps. xliv. 24 : "Awake:
wherefore sleepest Thou, O Tetragrammaton ? Arise ! forsake us not for ever." " Awake and arise." There are two inspections, two openings, two good things ; there is mercy, there is also vengeance.

630The first colour is red, hidden and inclosed within
red ; in comparison with it, all other reds do not seem to be {red),^

631Around this red goeth a certain black thread {of
colour) i and surroundeth it.

632This second colour is black, like that stone which
goeth forth from the abyss once in a thousand years into the great sea. * Meaning that it is so brilliant that all other red coloirs seem poor and pale in comparison with it.

633And when that stone* goeth forth there cometh a
tempest and a storm upon the great sea,t and its waters are troubled, and {tkeir motion soundeth as) a voice, and they are heard by the great fish which is calleJ Leviathan.

634And this stone goeth forth, and is whirled onward
in the current of the sea, and goeth forth thence ; and this- is so great a blackness | that beside it all other blacknesses are as nought (otherwise, now it is withdrawn be- cause all the other paths are hidden and enshrouded by it).

635And such is the blackness of the black {part of)
the eye, which includeth and concealeth all the remain- ing blacknesses; and about that blackness there is found a certain red thread (of colour) which surroundeth that blackness.

636The third colour is the yellow of all yellows, which
includeth and concealeth all other yellows, and in the cir- cumference of that yellow there whirl around two threads {of colour), a red thread on the one direction, and a black thread in another direction ; and they surround that yellow colour.

637But when that white brilliance whirlelh around
it, and the eye flameth with that white brilliance, all those other colours are not at rest, and are submerged in the lowest depths thereof; the red, the yellow, and the black are not seen, only that white brilliance alone ; which receiveth its light from Him, even from the Ancient of Days.

638And from that {white brilliance) all the inferiors
shine, neither is any colour seen save that white bril^ liance alone. And therefore are all the lords of red- * Cf. Rev. viii. 8. This also suggests alchemical symbolism. t The Rreat sea is Binah, and the great fish is Leviathan. " whose head is broken by the waters of the great sea." (See the Introduction ^ " Book of Concealed Mystery," i. § 28 ; Ps. Ixxiv. 13 ; and Rev. xiii.) X Cf. the '< blackest of the black " of Hermes Trismegistus. -^-VT- IL i£L t«k

190KABBALAH.
ness and blackness, which are as it were twin {colo¥rs)^ displaced.

639This is the ^aipe which is written, Cant. iv. 2 :
^* Which go up froi^a the washing, which are all twins."

640What is this, " From the washing ? " From that
white brilliance of the excellent holy eye ; for all are twins, the one {colour) is as the pther.*

641But truly doth not he (the author of the Canticles)
say that the teeth are each in turn like a shorn dock ; and thou sayest that all these are twins ? '

642Nevertheless, the sense is that this whiteness pf
them is as that whiteness of the eyes (of Microprosopus)yfheTi they are made brilliant by the white brilliance of the supernal eye [of Macroprosopus),

643And the just are about to understand and behold
that thing in the Spirit of Wisdom. 644*. Like as it i^ written, Isa. Hi. 3: <* Because >jthey shall see eye to eye." When ? ** When Tetragrammaton shall bring again Zion."

645Also it is written, Num. xiv. 14 : " By whom Thou,
O Tetragrammaton ! art seen eye to eye : *' + and then the opening of the eyes is toward good.

646For there is an opening of the eyes toward good,
and there is also another (opening of the eyes) toward evil.

647Toward good, like as it is written, Dan. ix. 18 :
" Open Thine eyes and behold our desolations, and the city over which Thy name hath been pronounced." Here it is toward good.

648But toward evil, like as it is written, Isa. xxxiii. 20 :
** Thine eyes shall see Jerusalem a quiet habitation, a taber- nacle that shall not be taken down ; not one of the stakes thereof shall ever be removed." Here truly it is toward good and toward evil, because the one existeth not without the other. * /.«., the hlack and the red, which are here represented as simul- taneously involving each other. t In our version it is translated '* face to face/' and not "eye to eye" ; but in the original Hebrew it is OIN BOIN, Ayin Be-Ayin, "eye to eye. " THE GREA TER HOL Y ASSEMBL Y. 191

649We have learned it in the ''Book of Concealed
Mystery." What is this ? " Thine eyes shall see Jerusalem a quiet habitation.*' Is not Jerusalem therefore a quiet habitation ? Also it is written, Isa. i. 21 : "Justice dwelt therein." But in the place wherein justice is found there is not rest, neither is it at peace (otherwise : In the place wherein judgment dwelleth and is found, this justice is not rest, &c.).

650For verily this is the true interpretation : ** Thine
eyes shall see Jerusalem a quiet habitation " (is thus to be explained). The habitation is said to be quiet, in respect of the Ancient of Days, who looketh upon those eyes {df Microprosopus).

651For truly His eye is quiet and tranquil ; the eye of
mercy the eye which altereth not from this aspect unto any ■ other aspect.

652And therefore is it written OINK* {instead of
OINIK) « They shall behold Thine eye : " not Thine eyes, {seeing OINK is written) without the second I, Yod.

653But how Cometh it that it is said Jerusalem, and not
Zion ? It is properly thus said for the purpose of subjugat- ing judgment which was found therein, and for exciting mercy upon it.

654Also have we learned this. It is written, Deut. xi.
12: "The eyes of Tetragrammaton thy God are upon it, from the beginning of the year even unto the end of the year." This is that which is written : " Justice dwelt therein ; " because therein are found many most severe judgments, as in all other instances.

655But in the time to come there shall be found
therein one eye of mercy (nanuly) the eye of the Ancient of Days.

656This is that which is intimated, Isa. liv. 7 : " But
with great mercies will I gather thee."

657Where, because it is said " with mercies," what is
* OINK tignifies •• thine eye,*' in the singolar.

192KABBALAH.
(the meaning of the adjective) '' great " {used herewith) : Assuredly because mercy is duplicated, {namely) the mercy of the Ancient of Days (Macraprosofius)^ which is called " great mercies."

658And the mercy of Microprosopus, which is called
mercies plain and unqualified, seeing that in Him there are right and left,''' {symbolizing the balance of) Justice and Mercy. And therefore is it said: *< And in great mercies will I gather thee ; " those, namely, of the Ancient of Days.

659This have we learned. In those eyes {of Micro-
prosopus), and in the two colours of them — namely, in the red and in the black — there are said to abide two tears, and when He, even the Holy of the Holy Ones, desireth to have mercy upon the Israelites, then He sendeth down those two tears so that they may grow sweet in the {waters of the) great sea,

660The great sea, which is that of excellent wisdom,
so that in that stream (otherwise, white brilliance) and in that fountain they may be cleansed; and they go forth from the great sea, and there is mercy upon the Israelites. CHAPTER XXXII. CONCERNING THE NOSE OF MICROPROSOPUS.

661We have learned it in the " Book of Concealed
Mystery." The nose of Microprosopus. From the nose is the countenance known. In this nose is diverse sym- bolism.

662For it is written, Ps. xviii. 8 : ** There went up
* Right and left exist in Microprosopus, while in Macroprosopus all is right. The latter is rather to be symbolised by a profile, as I have before remarked, than by a full face, as in the case of the former. THE GREA TEE HOL Y ASSEMBL V. 1 93 a smoke out of His nps^,'^ and fire out of His mouth devoured ; coals were kindled by it."

663" There went up a smoke out of His nose." In this
smoke are included both the fire and the burning coals ; for there is no smoke without fire, neither fire without smoke. Truly all things result (Jurefrom: otherwise^ are kindled herein) and gp forth from His nose.

664Also we have learned that when these three things
are associated together which are included in that smoke which issueth from the nose, the nosef is lengthened.

665And therein are two colours, for the smoke
bloweth and rusheth forth black and red; and they call it AP,J Aphy wrath; and ChIMH, Chimah^ fervour; and MShChITh, Meshachith^ perdition.

666And if thou sayest wrath and fervour, it is well,
since it is written, Deut. ix. 19 : '* Since I have feared because of wrath and fervour." For these are the black and red smoke. But lyhence is added MShChITh, Meshachith^ perdition ?

667Because it is written. Gen. xiii. 10 : *' Before that
Tetragrammaton destroyed Sodom and Gomorrah.'* But the word ShChTh, Shachithy denoted perdition brought about by burning, kindled fire. 668^ Also we have learned that there are five § GBVRAN, Geboran, severities in this conformation of Microprosopus, and they ascend in one thousand and four hundred severities, GBVRAN ; and they are extended in * The ordinary English version renders it " nostrils '* and not ** nose," but in the Hebrew the word is singular. t Isa. xlviii. 9 is translated in the ordinary English version : " For my name's sake will I defer mine anger ; " but Parkhurst in his Hebrew and Chaldee Lexicon, art. ChTM, says the correct rendering is " for my name's sake will I lengthen my nose. '* Knon de Rosenroth, in his Latin version of § 664, renders it by " corrugatur," which is hardly correct. X The word AP, Aph, stands alike for the words " nose " and " anger." § If we carefully examine this obscure passage, I think we shall find that the number five is the key to unlock its symbolism ; for five is the fifth Sephira, Geburah, GBVRH, Strength or Severity, which operates O

194KABBALAH.
His nose, and in His mouth, and in His arms, and in His hands, and in His fingers.

669And therefore is it written, Ps. cvi. 2 : '< Who can
declare the GBVRVTh, Geburoth^ powers of Tetragram- maton ? "

670Hence it is written, ** powers," Geburoth (/« the
plural number) \ and it is written, i Chron. xxix. 11 : " Thine ! O Tetragrammaton, are Gedulah and Geburah,"* in the singular (number).

671Assuredly thus hav^ we learned. When all those
severities are amalgamated into one, then are they called one Geburah, GBVRH.

672And all those powers, Geboran, commence to des-
cend from the nose. And from it depend a thousand times a thousand and four hundred myriads in their single (forms),\

673And from that smoke which issueth from his nose
depend a thousand times a thousand myriads, and four hun- dred and five which belong to this {^dea of) Severity. J For all the severities depend from this nose.

674For it is written, Ps. cxlv. 4 : " From generation
unto generation shall they praise thy works, and announce thy GBVRVTh, Geburothr

675And when that GBVRH, Geburah^ Strength, com-
menceth {to be manifestei)^ all the severities radiate thence, and are sharpened, until they descend in the form of a swift- whirling fire-flaming sword (Gen. iii. 24.) through Judgment, and ultimately through the numbers and intelligences of the planet Mars. Now, the 1,400 severities are the fivefold form of RP, Raph^ which = the idea of terror, and RP=28o, which X5 = 1,400. And the least number of 1,400 is i +4+0+0 = 5. Also 1,400 = ATh = chaos, or substance of anything. Finally, these are extended into five parts of Macroprosopus — viz., nose, mouth, arms, hands, fingers. And the number 5 = H. ♦See Introduction. GBVR (the root being GBR)=2ii = IAR, a flood. This is of course by Gematria. t This formidable sounding arrangement is only our previous 1,400, considered on another plane of operation, in the material world. \ This is 1,400 again in its most material forms in Asiah ; the number five at the end is simply the number of the Sephira of Severity added to the other. THE GREA TER HOL Y ASSEMBL Y, 1 95

676It is written, Gen. xix, 13: "For we will destroy
this place." Also it is written, Gen. xiii. 10 : " Before that Tetragrammaton destroyed Sodom and Gomorrah ?" And again. Gen. xix. 24 : " Tetragrammaton rained upon Sodom and Gomorrha."

677Assuredly thus have we learned : There is no judge
over the wicked, but they themselves convert the measure of Mercy into a measure of Judgment.

678But how do they convert it thus? Also it is
written, Mai. iii. 6 : " I, Tetgrammaton, change not."

679Assuredly as many times as the Ancient of the
Ancient Ones and that White Head uncovereth the benevolence of benevolences, great mercies are found everywhere.

680But when that is not uncovered, all the judgments
of Microprosopus are prepared ; and in this manner, if it be permitted us to say so, Mercy becometh Judgment ; that is, the most Ancient One of all.

681We have learned in Barietha"^: "When the
Ancient of the Ancient Ones uncovereth the benevolence of benevolences, all those lights which are called by a similar name shine, and Mercy is found in all things.

682But when that Concealed One of the Concealed
Ones is not uncovered, and those lights shine not, judgments are stirred up, and Judgment is exercised.

683Who therefore is the cause of that Judgment?
The benevolence of the benevolences, because it is not uncovered, and therefore do sinners change Mercy into Judgment {as regardeth themselves).

684But because this is said, Gen. xix. 24 : " From
Tetragrammaton out of heaven," it is said concerning Zauir Anpin, Microprosopus.

685And whence is this obtained ? Because it
is written [in the preceding passage) : MN HShMIM, Men Ha-Shamayim^ out of heaven. {But the word * S«e ante, § 388 of this book. «Mii«aMik ■Z^^..

196KABBALAH.
HShMIM, Ha^Shamayim, is equivalent to) ASh VMIM,'^ Ash Ve-Miniy fir6 and water, Mercy and Judgment, in the antithesis of that {condition) wherein no Judgment is found at all.

686We have learned that this nose (of Microprosopus)
is short, t and when the smoke commenceth to issue therefrom, it departeth thence swiftly, and Judgment is exercised.

687But what hindereth that nose that it may not produce
smoke ? The nose of the Ancient and Holy One ; for He is also called before all others ARK APIM, Arikh Aphim^ Long of Nose.

688And this is the Arcanum which we have learned :
Between the two words, IHVH,IHVH, Tetragrammaton, Tetragrammaton, an accent is interpolated J (whensoever these two are found in juxtaposition in Scripture).

689For wheresoever any name is repeated twice over^
a distinction is made {between them)^ as when it is said, Gen. xxii. II, ** Abraham, Abraham ; " also, Gen. xlvi. 2, ** Jacob, Jacob ;" also, I Sam. iii. 10, ''Samuel, Samuel;** where,, by the Fsiq accent, these pairs of names are distinguished ; excepting that place, Exod. iii. 4, " Moses, Moses,** where no accent interveneth.

690For what reason? "Abraham, Abraham,** Gen.
xxii. II (herein therefore is an accent introduced because • In the •* Sepher Yetzirah," to which work I have already had occa- sion to refer more than once, the letter Sh is said to symbolize fire, and therefore ShMIM may be said to be fire and water. t In contradistinction to that of Macroprosopus, who is called also Arikh Aphim,Long of Nose, as well as Arikh Anpin,Vast of Countenance. X This accent is called Psiq, and in the grammar of Gesenius is classed as the twentieth accent, or the fifth of the third series known as the ' ' lesser distinctives." It is represented by a vertical line placed between the two words to which it applies. An example of its use is to be found in Exod. xxxiv. 6 : " Tetragrammaton, Tetragrammaton {between these two words a Psiq accent is introduced),merci{u\ and gracious,longsuffering and abundant in goodness and truth." It is worthy of note that the word here translated " long-sufifering " is ARK APIM, Arikh Aphim, Long of Nose. /hat) the latter {0/ these two names) denoteth that which is perfect, but the former that which is not as yet perfect ; for at this time he is perfected with ten temptations, and therefore is the (jPri4^) accent interpolated, for at this time he can hardly be said to be the same man as he was before.

691( M^en it is said) " Jacob, Jacob " (Gen. xlvi. 2), the
latter denoteth that which is perfect, the former that which is not as yet perfect ; for now the messenger had come to hini from his son Joseph, and over him was the Schechinah at rest.

692Also, now at this time was perfected in the
earth the holy tree, similar wito the Supernal One, in having twelve limitations and seventy branches,* which were not hitherto completed; and therefore the latter denoteth that which is perfect, and the former that which is not as yet perfect ; whence the accent falleth between them.

693In the passage, *' Samuel, Samuel" (i Sam. iii. lo),
an accent is also interpolated : wherefore ? The latter name denoteth that which is perfect ; the former that which is not as yet perfect; for now he is a prophet, whereas before this he was not as yet a prophet.

694But when it is said, Exod. iii. 4 : <* Moses, Moses,"
no accent is interpolated, because he was perfect from the very day of his birth, seeing it is written, Exod. ii. a : ** And she saw him, that he was good."

695So also here between these two names of Tetra-
grammaton, Exod. xxxiv. 6, the Psig accent is interpolated ; for the first is indeed a perfect name, but the latter is thoroughly and completely perfect.

696But Moses spesdceth thus in the place of Judg-
ment, in order that for them he may cause Mercy to * That is, the Autx Chaiim, or tree of life, composed of the Sephiroth and the Schemhamphorasch, the former being ten and the latter seventy- two. The twelve limitation^ are the twelve sons of Jacob,and the seventy ranches the total number of the combined families. 1^ -«:.>«.,ij-

198KABBALAH.
descend upon Microprosopus from the Most Holy Ancient One.

697For thus is the tradition. So great was the virtue
of Moses that he could make the measures of Mercy descend.

698And when the Ancient One is uncovered toward
Microprosopus all things are beheld in the light of Mercy, and the nose is appeased, and fire and smoke issue not therefrom.

699Like as it is written, Isa. xlviii. 9 : '* And with m^r
praise will I defer mine anger for thee."

700Also we have learned : The nose hath two nostrils.
From the one issueth a flaming smoke, and it entereth into the opening oi the Great Abyss.

701And from the other nostril issueth a fire which is
kindled by its flame; and it floweth into four thousand worlds, which are upon His left side.

702Truly, he who is the cause of war is called the fire
of Tetragrammaton, the consuming fire, the fire which con- sumeth all other fires.

703And that fire is not mitigated save by the fire of the
altar.

704And that smoke which issueth forth from the other
nostril is not mitigated unless by the smoke of the sacrifice of the altar. But all things depend from the nose.

705Therefore is it written. Gen. viii. 12 : " And Tetra-
grammaton smelled a sweet savour." For all these are attributed unto the nose, to smell a savour, and to emit smoke and fire, and red colour, and therefore is it opposed unto the benevolence {namely^ the forehead),

706And for that cause is it written, Exod. iv. 14:
^' And the anger of Tetragrammaton was kindled." Deut. vii. 4 : "And the anger of Tetragrammaton will be kindled." Exod. xxii. 24 : " And My wrath is kindled." Deut. vi. 15 : ** Lest the wrath of Tetragrammaton be kindled." Which are all to be understood concerning Zauir Anpin, or Micro- prosopus. THE GREA TER HOL Y A SSEMBL Y. 1 99 CHAPTER XXXIII. CONCERNING THE EARS OF MICROPROSOPUS.

707This have we learned. It is written, 2 Kings
xix. 16 : " Incline, O God, Thine ear and hear; " namely, that ear which is hidden beneath the hair, and the hair hangeth down over it, and yet the ear is there for the pur- pose of hearing.

708And from the inner part of the ear, elaborated with
strongly marked concave formations, like a winding spiral ladder, with incurvation on every side.

709But wherefore with curvings ? So that He may hear
both good and evil.

710Also we have learned: From that curving part
within the ears depend all those Lords of Wings concerning whom it is written, Eccles. x. 20 : " For a bird of the air shall carry the voice, and the Lord of the Wings shall tell the matter."

711Within that ear, {flM Spirit) floweth from the
three hollow places of the brain into this opening of the ears. And from that afflux {the Spirit) the voice departeth into that profound depth (otherwise, incurvation) and is conjoined with {the Spirit) in that distillation, as well good as evil.

712In good: as it is written, Psa. Ixix. 33: "For
Tetragrammaton heareth the poor.*' In evil ; as it is written. Num. xi. i. : *' And Tetragrammaton heard, and His wrath arose, and the fire of Tetragrammaton was kindled against them."

713And that ear is closed from without, and a depth
otherwise an incurvation) proceedeth within that gallery of inspiration from the brain.

714So that the voice may be collected together within,
neither issue forth thence, and that it may be guarded and , ^^j^^^sS3SS3mj'^isammmmmmmmmmmm

300KABBALAH.
shut in on every side ; hence it is in the nature of an Arcanum.*

715Woe unto Him who discloseth secrets! For he
who revealeth secrets doth the same thing as if he should deny the superior formation, which is so arranged that the secrets may be collected together, and that they, may not issue forth without.

716Also we have learned in Barietha t : At that time
when they call aloud in their troubles, and the hairs are moved from before the ears, the voice entereth into the ears through that channel, and the spirit of distillation from the brain {entereth into that channel iikeivise).

717And in the brain is it collected (otherwise, and
it slideth on into the brain), and departeth through the nostrils of the nose, and is bound, and the nose becometh shorter {that of Microprosopus^ namely) and gloweth with fire, and fire and smoke issue forth ; and from those nostrils are excited all the severities, and vengeance is exercised.

718Truly before that from those nostrils the fire and
smoke issue forth, that voice ascendeth upwards, and slideth into the beginning of the brain; and the two tears flow down from the eyes.

719And by means of that voice the smoke goeth forth,
and the fire from the brightness which openeth those gates ; for through that voice which entereth into the ears ail these things are excited and urged forth (otherwise, are mingled together).

720And therefore is it written, Num. xi. i : " And
Tetragrammaton heard, and His wrath was kindled, and the fire of Tetragrammaton was kindled against them." For through that hearing of that voice the whole brain is stirred up.

721We have learned. It is wrft^en, 2 Kings xix. 16:
<' Incline, O my God, Thine ear ; " like as if it should bb * Because in a similar manner a secret is guarded and sjiut in. t See anUy § 388. Barietha is *' Traditio extra urbem." ' > > tsaid, '* Let six hundred thousand myriads of those wings which depend from those ears be elongated ; " and they are ;all called the ears of Tetragrammaton.

722When therefore it is said, " Incline, O Tetragram-
maton, Thine ear," {ihis phrase) "Thine ear," is that of Microprosoptis.

723From one cavity of the brain do those ears depend ;
and from the fifty gates * which proceed from that cavity, this is one gate, which extendeth and goeth forth and -openeth into that channel of the ear.

724Like as it is written. Job xxxiv. 3 : " Because the
^ear trieth words." Also it is written, Ps. vii. 10 : ** And He trieth the heart and reins."

725And in proportion to the expansion of that
«cavity of fifty gates which proceedeth into the body, so is the latter eiipanded even in that place wherein the heart resideth.

726Therefore concerning the ear it is said that in it is
made probation ; and also concerning the heart it is said that in it is made probation ; because that they proceed {alike) from one place.

727We have learned in the "Book of Concealed
Mystery " that, like as this ear proveth as well the good .as the evil, so all things which are in . Microprosopus have part good and part evil, right and left, Mercy and Judgment.

728And this ear is contiguous unto the brain ; and
because it is contiguous unto the brain, hence that voice is •directed into a cavity which entereth into the ear.

729Therefore concerning the ear it is called hearing ;
but in this hearing, Binah, the Understanding {the third . Sephira) is comprehended ; for, also, to hear, is the same as to understand, because that thereby all examinations are ^examined together.

730And those words of the Lord of Lords are given
* This refers to the " fifty gates of the Understanding " — alluding to the third Sephira.

202KABBALAH
forth S3 that they may be heard, so that they may be meditated upon and be understood.

731Come, behold ! it is written, Hab.iii. i : "O Tetra-
grammaton ! I have heard Thy voice, and was afraid."

732This passage hath this meaning : When that holy
prophet heard and understood and knew, and was occupied with those conformations, it is written: "I was afraid."" Rightly was it {so written) that he should be afraid and be- broken before Him, for these words are said concerning Microprosopus.

733When further he vmderstood and knew, what is
then written ? " O Tetragrammaton ! revive Thy work in the midst of the years." But concerning the Ancient of Days is this said.

734And in every passage wherein is found Tetragram-
maton, Tetragrammaton, with Yod He twice, or with Aleph Daleth and Yod He, the one belongeth unto Microprosopus, and the other unto the Ancient of the Ancient Ones. For because all these things are one certain thing, hence by one name are they called.

735Also we have learned. When is the full name
expressed? When it is written, IHVH ALHIM, Tetragrammaton Elohim, For that is the full name of the Most Ancient of all, and of Microprosopus ; and when joined together they are called the full name. But other forms are not called the full name, like as we have established.

736When it is said. Gen. ii. 8: "And Tetragram-
maton Elohim planted," &c., the name is given in full,, where the discourse is concerning the planting of the garden; and whensoever Tetragrammaton Elohim occurreth the full name is expressed.

737In IHVH IHVH all things generally are compre-
hended, and then mercies are stirred up over all things.

738{When it is said) " O Tetragrammaton ! revive Thy
work in the midst of the years," concerning the Ancient of Days is it said. THE GREA TER HOL Y ASSEMBL Y. 2 03

739What is "Thy work"? Zauir Anpin, Micro-
prosopus.

740"In the midst of years." These are the former
years, which are called IMI QDM, Yemi Qedem^ former days ; and not years, OVLM, Olahm^ or of the world.

741The former years are the former days; the
years of the world are the days of the world.*

742And here (// is said) : " In the midst of the years."
What years ? The former years.

743" Revive it." Concerning whom is it said,
" Revive it " ? Concerning Microprosopus. For all His splendour is preserved by those years, and therefore is it said, " Revive it,"

744" In wrath remember mercy." He looketh to that
supernal benignity wherein mercies are excited over all ; {those mercies) who desire compassion, and to whom mercy is owing.

745We have learned. Rabbi Schimeon said : " I call
to witness the heavens which are above me, towards all those who stand around, that great joy ariseth in all the worlds because of these words.

746" Also these words excite joy in my heart ; and in
the veil of excellent expansion are they hidden and do they ascend ; and He, the Most Ancient One of all, preserveth them. He, the Concealed and Hidden of all.

747"And when we began to speak my companions
knew not that all these words therein were worthy hereof in any degree.

748" O how blessed is your portion, companions of this
conclave ! and blessed is my portion with you in this world, and in the world to come ! " * In connection with § 741, note Ps. Ixxvii. 5 : '* ChShBThI IMIM MQDM ShNVTh OVLMIM. I have considered the days of old, the years of ancient times." rraim

204KABBALAH.
CHAPTER XXXIV. CONCERNING THE BEARD OF MICROPROSOPUS.

749Rabbi Schimbon commenced and said, Deut. iv.

4: " And ye shall cleave unto Tetragrammaton your God,"
&c.

750What nation is so holy as Israel ? for it is written
concerning them, Deut. xxxiii. 29: Blessed art thou, O Israel ! "^ who is like unto thee ? '* Because that they are applied unto God in this world through the holy name.

751And in the world to come more than here, for there-
in shall we never be separated from that conclave wherein the just are assembled.

752And this is that which is written: ** And ye
shall cleave in Tetragrammaton ; " for it is not written " ChDBQIM LIHVH, Chedebeqim Le Tetragrammaton, Ye shall cleave unto Tetragrammaton ; ** but ** BIHVH, Be Tetragrammaton^ in Tetragrammaton," properly.

753We have learned this. There is a descent from
the beard which is venerable, holy, excellent, hidden and concealed in all (the beard, namely, of Macroprosopus), through the holy magnificent oil, into the beard of Microprosopus.

754And if thou shalt say that this beard is not to be
found, for that even Solomon only spake of the cheeks, t but not at all of the beard.

755Truly thus have we learned {^e make answer) in
the ** Book of Concealed Mystery." It is that which is hidden and recondite, and of which mention is not made, * It must not be forgotten that Israel is a mystical name which was substituted for Jacob, t Namely, in the description in the Song of Solomon, ch. v. THE GEE A TER HOL Y ASSEMBL Y. 205 neither is it uncovered ; it is that which is venerable and excellent before all things, seeing that it is concealed and hidden.

756And since the beard is the praise and perfection
and dignity of the whole countenance, in these sacred things it is found to be hidden, neither is it discerned.

757And that beard is the perfection and beauty of the
countenance in Microprosopus. In nine conformations is it disposed.

758But when the venerable beard of the Ancient of
the Ancient Ones shineth upon this beard of Microprosopus, then the thirteen fountains of excellent oil flow down upon this beard.

759And therein are found twenty-two parts, and thence
extend the twenty-two letters of the holy law.

760Also we have learned that this beard departeth
from His ears, and descendeth and ascendeth, and toucheth upon the places of fragrance.

761What are the places of fragrance? Like as it is
said, Cant. v. 13 : ^' Like a bed {singular) of spices," and not " beds " [piuraf).

762But this beard of Microprosopus is disposed in nine
conformations.

763And also the hairs being black, and in careful
order, like a handsome man, as it is written. Cant. v. 15 : " Excellent as the cedars."

764The first conformation. The hair is conformed
from the portion which is above, and there goeth forth therefrom a spark which is of most intense brilliance ; and it goeth forth from the Absolute of the pure ether, and passeth beneath the hair of the head, even beneath those locks which are above the ears ; and it descendeth in front of the opening of the ears, hair above hair, even unto the beginning of the mouth.

765The second conformation. The hair goeth forth,
and ascendeth horn the one part of the mouth even unto the ^o6 KABBALAH. other part of the opening of the mouth ; and it descendeth beneath the mouth unto the other side, hair above hair, in beautiful arrangement.

766The third conformation. From the midst, beneath
the nose, and beneath the two nostrils, there goeth forth a certain path, and short and coarse hairs fill up that path ; and the remaining hairs fill up the place from this side unto that, around this path.

767But this path is not clearly seen {to be continued)
below (the mouth), but only the upper part of it which <lescendeth even unto the beginning of the lips, and there is ihis path applied.

768The fourth conformation. The hair goeth forth
and is disposed in order, and ascendeth, and is spread over His cheeks, which are the place of fragrance of the Ancient One.

769The fifth conformation. The hair is wanting, and
there are seen two apples on this side and on that, red as a red rose, and they radiate into two hundred and seventy worlds, which are enkindled thereby.

770The sixth conformation. The hair goeth forth
as in a tress about {the border of) the beard, and hangeth down even unto the commencement of the vital organs, but it descendeth not unto the parts about the heart.

771The seventh conformation. That the hairs do
not hang over the mouth, but that the mouth is uncovered on every side, and that the hairs are disposed in order ,about it.

772The eighth conformation. That the hairs descend
beneath the beard, and cover the throat, so that it cannot be seen ; all those hairs are slender, hairs above hairs, plentiful in every part.

773The ninth conformation. That the hairs are
mingled together with those which are joined unto them ; and that they all are in equality from the cheeks even unto those hairs which hang down; all are in fair THE GREA TER HOL Y ASSEMBL Y. 207 equality, like a brave man, and like a hero victorious in war.

774Through these nine conformations there proceed
and flow down nine fountains of magnificent oil, and these indeed flow down from that magnificent supernal oil {of the beard of Macroprosopus into all those inferiors.

775Those nine conformations are found in form herein
(otherwise, in this beard) ; and in the perfection of the con- formation of this beard is the inferior son of man called the brave man.*

776For whosoever seeth {in sleep) that his beard
existeth in proper form,t in him is found courage and strength.

777Rabbi Schimeon spake unto Rabbi £leazar,his son,
and said : *< Arise, O my Son, and expound the parts of the holy beard in its conformations."

778Rabbi Eleazar arose, and commenced and said, Ps.
cxviii. 5 : " * I called upon IH, Yah^ in my distress ; Yah heard me at large. Tetragrammaton is on my side, I will not fear ; what can man do unto me ? Tetragramma- ton taketh my part with them that help me, and I shall see my desire upon mine enemies. It is better to trust in Tetragrammaton than to put any confidence in man ; it is better to trust in Tetragrammaton than to put any confi- dence in princes.'

779*< Herein are delineated the nine conformations
of this beard. For King David had need of these dispo- sitions, that he might vanquish other kings and other nations,

780'' Come, behold ! After that he had said these nine
conformations, he added (verse 10) : < All nations compassed me about, but in the name of Tetragrammaton I will destroy them.'

781'' Therefore did he rehearse those conformations
* Meaning, that as is the Supernal Man so is the earthly man. t Meaning, if he dreams that his beard is arranged like that of Micro- prosopus. ii^ ao8 KABBALAH. which we have repeated. But what was the necessity for so* doing ? Because that he said : ' All nations compassed m& about.' For in this disposition of those nine conformations- which are the name of IHVH, Tetragrammaton^ are they cut oflf from the earth.

782" This is that same which is written : < In the name
of I HVH will I destroy them.'

783" Also this have we learned in the * Book of Con-
cealed Mystery.' David hath here enumerated the nine conformations ; of which six consist in the holy name, for there are six names ;* and there are three in the word ADM, Adam, or man.

784" And if thou shalt say that there are only two {irr
the word Adam)^ assuredly there are three, because also the princes pertain unto the idea of the word Adam.f

785** This have we learned. These are the six names,
because it is thus written : < I called upon Yah in my dis- tress.' The first.

786" * Yah heard me at large.' The second.

787" * Tetragrammaton is on my side, I will not fear.*^
The third.

788** * Tetragrammaton tsiketh my part with them that
help me.' The fourth.

789" * It is better to trust in Tetragrammaton.'
The fifth.

790" * It is better to trust in Tetragrammaton.'
The sixth.

791** But in the word ADM, Adam, Man, are three ; '
for it is written : * Tetragrammaton is on my side, I will not fear ; what can ADM, Adam, Man, do unto me ? ' The first.

792** * It is better to trust in Tetragrammaton than to
put any confidence in princes.' The second. * I.e., there axe six repetitions of the name of the Deity in the verses under consideration. + Meaning, that the word princes, in the verse" than to put any con- fidence in princes," refers also to man. THE GREA TER HOL Y ASSEMBL Y. 209

793" * It is better to trust in Tetragrammaton than
to put any confidence in ADM, Adam, Man.' The thurd.

794** And come, behold ! There is an Arcanum
hidden in this thing ; and wheresoever in this passage mention is made of the word ADM, Adam, thereunto the Holy name is joined ; and truly for a reason, seeing that man subsisteth only through that which is analogous unto himself.

795" But what is it which is analogous unto him ?
The Holy Name ; because it is written. Gen. ii. 7 : * And IHVH ALHIM, Tetragrammaton Elohim, created ADM, Adam, Man,' with the full Name, which is IHVH ALHIM, analogous to him {Adam), seeing that IHVH, Tetra- grammaton, denoteth the masculine, and ALHIM, Elohim, the feminine.*

796'< And therefore in this passage there is no mention
made of ADM, Adam, Man, without the Holy Name.

797" Also we have learned this. It is written : * I
called upon IH, Yah, in my distress ; IH, Yah, heard me at large.' IH is here twice repeated, IH, IH, in refer- ence to the two jaws unto which the hairs {of the heard) adhere, and from which it is seen that the hairs issue and depend.

798" He hasteneth and saith {f,e.. King David) :
' IHVH, Tetragrammaton, is on my side ; I will not fear ; IHVH taketh my part with them that help me; wherein the Name is not written defectively {IH as before, hut IHVH) which is the Holy Name, and with this Name mention is also made of man.

799'* And what is this thing which is said, < What can
ADM, Adam, Man, do unto me ? ' It is thus, as we have * For Elohim is from the ftminine root ALH, and is really a FSMiNiNB PLURAL, for while many masculines form their plural in VTh» many feminines conversely form theirs in IM. In both these cases, however, the gender of the singular is retained in the plural. (See Gesenius' Hebrew Grammar, $ 86, art 4. P iJl.'iiwi ■> 2IO KABBALAH. learned by tradition : All those sacred diadems of the King,* when He is conformed in his dispositions {fhxt is, w]ven ik$ Utters of Tetragrammaton an all conjoined together) ^ are called ADM, AdatHf Man, which is the Form t which compre- hendeth all things.

800''But when any portion is taken away there-
from {that is to say, when it is said IH, and not IHVH), then is understood {Microprosopus) the Holy Name {by the letter /, Yod) and ThORA, Tauara, or the Grate {that iSf the Bride, to whom is attributed the name ADNI, Adonai, whose number when written in its plenitude is 67 1,^ as the word ThORA or ThROA exhibiteth it, summed up in the letter H, He, of the name IH), and that Which is therein.

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

802"And therefore did David enumerate those
nine conformations; because he unto whom it is allowed * The King — i.e., Microprosopus. (See Introduction.) t For it is said that the Tetra- Z grammaton, written^thus in the Hebrew letters, gives the figure h o^ a man. For Yod = the head, ffe = the arms, Vau == the V body, and Ife final = the legs. (See Table of Hebrew letters in Introduction.) X That is to say, when the letters of ADNI are spelt thus : ALP, DLTh. NVN. IVD, AUp/i, Dahth, Nun, Yod; forA + L + P + D + L + Th + N + V + N + I + V + D = i + 30 + 80 + 4 + 30 +

400+ 50 + 6 + 50 + 10 + 6 + 4 =671. And ThORA or ThROA
= 400 + 70 + 200 + I = 671 also. § The long piece above in brackets, but in ordinary type, is from the Cremona Codex. THE GREA TER HOL Y ASSEMBL Y an to touch the beard of the King can do all which he desireth.

803" Wherefore then the beard, and not the body ?
Because the body is hidden behind the beard, but the beard hath no place {of concealment behind the body.

804" But he in reckoning it proceedeth in a duplex
manner* — once as we have given it ; and next thus, ^when he slaith : * I called upon Yah in no^ distress.' The first. . '

865^ * 'Yah heard me at large.' The second.

806" * Tetragrammaton is on my side ; I will not fear.
The third.

807" * What can man do unto me ? ' The fourth.

808'< * Tetragrammaton taketh my part with them that
help me.' The fifth.

809" ' And I shall see my desire upon mine enemies.'
The sixth. 8io. ***It is better to trust in Tetragrammaton.' The seventh.

811'''Than to put any confidence in man.' The
eighth.

812"'It is better to trust in Tetragrammaton.'
The ninth.

813"'Than to put any confidence in princes.' The
tenth. + (Otherwise : * It is better to trust in Tetra- grammaton than to put any confidence in man.' The seventh. ' It is better to trust in Tetragrammaton.' The eighth. *Than to put any confidence in princes.' The ninth.)

814" * I called upon Yah in my distress.' What is
this which he saith ? Assuredly doth David say all these things which are here said concerning the form of the beard." * Referring to the order of the conformations, and the way in which in the passage those referring to IHVH and ADM are conjoined. t The reader will of course also observe that these answer to the ten Sephiroth.

212KABBALAH.

815Rabbi Yehudah answered and said : " * I called
upon Yah in my distress.' From the part where the beard beginneth to extend, which is from the more remote part (is one)^ before the ears, beneath the hair (is the second). And therefore is it twice said, IH, IH.

816"But in that place wherein the beard is expanded,
and descendeth before the ears, in wider extension, the name of ADM, Adam^ Man, hath place (that is to say, the complete Tetragrammaton). Also this expansion was necessary to David when he wished to subject to himself the kings and nations through the dignity of this beard. (Otherwise, when therefore he saith, * Tetragrammaton is on my side, I will not fear ; ' for this is such a one who spareth not the wicked, and this was altogether neces- sary, &c.)

817'* Also we have learned this in the * Book of
Concealed Mystery ' "^ : Whosoever seeth in his sleep that he toucheth the beard .or moustache of the supernal man with his hand, or extendeth his hand unto it, let him know that he is at peace with the supernals, and that those who afflict him are about to be subjected unto him."+

818** We have learned that the supernal beard is dis-
posed in nine conformations, and that it is the beard of Microprosopus. ♦ See ante, " Book of Concealed Mystery,*' ch. iii. § 17. t This is apparently the end of Rabbi Yehudah's short interpolation regarding the duplicated IH. Rabbi Eleazar now apparently resumes the discourse. CHAPTER XXXV. CONCERNING THE FIRST PART OF THE BEARD OF MICROPROSOPUS.

819'* In the first conformation the hair is disposed from
above, and goeth forth before the opening of the ears, beneath the locks which hang down over the ears ; and the hairs descend, hairs above hairs, even unto the beginning of the mouth.

820<' This have we learned. All those hairs which are
in the beard are harder than all the hairs of the locks of the hair of the head. But the hair of the head is longer and bendetb more easily, while these hairs (pt the heard) are not so long.

821" Of the hairs of the head some are hard and some
are soft.

822<* And whensoever the white locks of the Ancient
of Days reach forward into Microprosopus, it is written that, Prov. i. 20 : * Wisdom crieth without.'

823" What is this {word) * without ' ? In this (instance)
in Microprosopus, wherein are conjoined the two {farms of the) brain. Two forms of the brain, sayest thoa ? But it should rather be said, four forms of the brain.

824{Assuredly) "there are ihree {forms of the) hr^xa in
Microprosopus, and they are found in the three cavities of the skull of His head.

825''And there is one calm and tranquil brain
residing in its own clear brilliancy, which comprehendeth all the three {forms of the) brain, and from it are brought forth the productions of the hairs which are produced and continued in equilibrium in the white hair into that part of Microprosopus, into His three (forms of) brain {namely)^ so that therein in Him are found four {forms of the) brain. «MV^«^l4««*aw«Htv , a 14 KABBALAH

826'' And hence are perfected the four texts which are
written on the phylacteries, because in them is contained the Holy Name of the Ancient of Days, the Ancient of the Ancient Ones, and that of Microprosopus.

827"For this is the perfection of the Holy Naine; con-
cerning which it is written, Deut. xxviii. 10 : < And all the people of the earth shall see that the name of Tetragram- maton have been invoked over thee, and tihey shall be afraid of thee.'

828"The Name of the Lord is this very Name of
Tetragrammaton, which formeth the canals and hollows of the phylacteries.

829" And therefore is it said : * Wisdom crieth
without,' Prov. i. 20, because it is herein found (f.^., in Mkfopfosopus).

830" For truly the Ancient of the Ancient Ones, even
He who is concealed with all concealments, is not found,.^ neither doth His wisdom come forth (openly); seeing ihat His wisdom is concealed in all, and doth not make itself manifest.

831"And since there are four (forms of the) brain
associated together, and that herefrom, even from Micro- prosopus, there How down four fountains in four directions, and that they are all distributed from one fountain, which proceedeth from them al), therefore are there four.*

832"Also we have learned : From the Wisdom which
is comprehended in the Quaternary the hairs flow down, * This four proceeding from one, and containing all things, is pre- cisely the Pythagorean doctrine of the Tetractys, which Pythagoras probahly obtained from qabalistic sources, though indeed most religions of antiquity attached considerable importance to this number four. Four is said to contain the whole Decad, because the sum of the first four numbers = ten; 1+2+3+4=10. But eight is the reflection of four, and eight is IHVH ADNI (see Introduction). And 1+2+3+4+ 5+6+7+8= 36, the number of the Decans (or groups of ten degrees) in the Zodiac. But 5+6+7+8 = 26, the number of the IHVH. There- fore thirty-six represents the sum of the letters of the Tetragrammaton, and the number of the Sephiroth. THE GREA TER HOL Y ASSEMBL Y. 215 which hang in curls upon curls, and all are strong and close, and they extend and flow down singly ^ach in its own direction. t i , 333« "And. so many thousand thousand myriads of myriads depend from them that they are^ innumeirable.

834" This is that same which is wri^n. Cant. v. 1 1 :
* His locks are bushy, ThLThLIM, TelUUnty as if it were ThLI ThLIM, curls heaped upon curls. . * ,

835'*And all are strong and close (/^) for breaking
{whatsoevif is opposed to them)^ hard as the ipck^ and as hardest stone.

836" Until they can make opepings in the skull, and
the foimtains can flow down beneath the locks, those strong foujitains flow forth in separate directions, and in separate ways.

837" And because those locks are black, and obscure,
it is written. Job xii. 22 : * He discovereth deep things out of darkness, and bringeth out to light the shadow of death.'

838"Also we have learned that those hairs of the
beard are so much harder than those hairs of the head, because these alone make themselves so prominent, and are easily found, and are hard in their paths.'*' S39. '' Wherefore say est thou that they are hard ? Is it because they all symbolize Judgment? By no means; for truly in those dispositions Mercy as well as Judgment is found.

840" When the thirteen fountains of the rivers of oil
descend, all these are mercies.

841"But yet we have learned that all those hairs of
the beard are hard. Wherefore ? Those which symbolize mercies necessarily must be hard in order to divert the cpurse of Jujdgment.

842"And all those which denote Judgment; are also
firm ; and therefore it is necessary in every instance that they should both be hard. * See definition of term ** path " in Introduction. 2i6 KABBALAH

843" When the Universe hath need of Mercy, mercies
are strong, and prevail over Judgment; but when it re- quireth Judgment, Judgment is strong, and prevaileth over Mercy ; and therefore is it necessary that in each instance they should be firm and strong.

844'* And whensoever Mercy is required, those hairs
which symbolize Mercy stand forth, and the beard is evident in those hairs only (otherwise, is contained by those hairs only), and all are abundant mercies.

845*' But when Judgment is required the beard is evi-
dent in those hairs only {which denoU judgment)^ and all con- sist in judgments.

846'* But when that holy white beard* is imcovered,
all these {hairs denoting Mercy) and all those (hairs denoting Judgment) are alike illuminated and made brilliant, like as when a man cleanseth himself in a deep river from his uncleanness.

847" And all consist together in Mercy, asid there is no
Judgment to be found at all.

848'' And when all thosef nine forms shine together, all
are made white with Mercy.

849'' And therefore Moses saith in another place. Num.
xiv. 18: * Tetragrammaton is ARK APIM, Arikh Aphim^ long-suffering {literally long of nose), and of great mercy.'

850'^And that which he had said concerning truth, |
* Which is of course that of Macroproso^us, the Ancient of Days. t The nine coniformations into which the beard of Microprosopus is divided.

11 give these two passages side by side for the reader's benefit.
Exod. xxxiv. 6 and 7 : *' The Lord, the Lord God, merciful and gracious, long-suffering, and abundant in goodness and truth. *' Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty ; visiting the iniquity of the fathers upon the children, and upon the children's children, unto the third and to the fourth generation." Num. xiv. 18 : " The Lord is long-suffering, and of great mercy, for- giving iniquity and transgression, and by no means clearing the guilty, visiting the iniquity of the fathers upon the children unto the third and fourth generation." Exod. xxxiv. 6, he addeth not (in this passage) ^ because the Arcanum of the matter is these nine measurements which shine down from the Ancient of Days into Micro- prosopus.

851'' For when Moses in the second passage rehearseth
these praises of God, Num. xxiv. 18, he enumereth the nine conformations ; and these are the conformations of the beard, even those which are found in Microprosopus, and descend from the Ancient of Days and shine down into Him.

852" The word AMTh, Emeth, Truth, therefore de-
pendeth from the Ancient One; whence in this passage Moses saith not : *• And in truth.'

853'' We have learned that the hairs of the head of
Microprosopus are all hard and curling, and not soft.*

854" For we see that in Him three forms of the brain
are found in the three cavities {of the skull) ^ which shine forth from the hidden and concealed brain.

855'' And because the brain of the Ancient of Days is
tranquil and quiet, like good wine upon the lees, hence all His hairs are soft, and anointed with excellent oil.

856" And therefore is it written, Dan. vii. 9 : * His
head like pure wool.'

857'' But those which are in Microprosopus are partly
hard, and partly not hard, because they all hang down, and are not diverted from their course.

858"And therefore Wisdomf floweth forth and pro-
•ceedeth {thereffom) ; but it is not the Wisdom of Wisdom, for that is quiet and tranquil.

859'' For we have learned that no one knoweth the
brain of the Ancient of Days save Himself alone. * It appears to read thus in the Chaldee and in the Latin alike, though this statement is contradicted distinctly both in § 587 and in § 857. I should think the word " LA, not," before '*soft," is a mistake, or else that the passage refers to the hair of the beard, and not that of the head. t That is, Chokmah of the second Sephira, and not that Chokmah which is its root concealed in Kether ; for in Kether are all the other :Sephiroth contained. 2i8 KABBALAH.

860'' This is that very thing which is said, Job xxviii..

23: ' God understandeth the way thereof,' &c. ; which {wordsy
are spoken concerning Microprosopus."

861Rabbi Schimeon said (unto him) : " Blessed be thou^
O my son ! m that Holy and Blessed One, in this world and in the world to come ! '* CHAPTER XXXVI. CONCERNING THE SECOND PART OP THE BEARD OP MICROPROSOPUS.

862'' The second conformation. The hair goeth forth
and ascendeth from the beginning of {tJu one side of) the^ mouth even unto the beginning of the other side of the mouth ; and descendeth beneath the mouth unto the other side, hair above hair, in beautiful arrangement. Arise^ Rabbi Abba ! "

863Rabbi Abba arose, and commenced and said :
''When the disposition of this beard is instituted in the formation of the King, then is He Himself like a brave hero, strong and beautiful in appearance, valiant and conquering.

864" This is that same which is written, Ps. cxlvii. 5 ;-
' Great is our Lord and great is His power.'

865"And whilst He is mitigated by the disposition
of the venerable and holy beard {of Macroprosopus), and this (beard of Microprosopus) reflected that, then through its light is He called ' God merciful,' £xod. xxxiv. 6 :. 'and gracious, long-suffering, and abundant in goodness^, and in truth.' And thus is the second disposition insti- < tuted.

866"When He shineth in the light of the Ancient-
of Days, then is He called 'abundant in Mercy,' and when another of the other forms is considered, in that form is He called ' and in truth,' for this is the light of His qountenance." CHAPTER XXXVn. CONCERNING THE THIRD PART OF THE BEARD OF MICROPROSOPUS.

867"Also we have learned. Bearing iniquity is
this second conformation called, like as in the Holy Ancient One.

868'' But because that path which goeth forth in the
third disposition beneath the two nostrils is filled with short and rigid hairs; hence because of that path these conformations are not called ' bearing iniquity and passing over trangression ; ' but these are collected together in another place.

869''Also we have learned in Barietha that three
hundred and seventy-five mercies are comprehended in the benignity of the Ancient of Days ; which are all called primal benignities.

870" Like as it is said, Psalm Ixxxix. 50 : * Where
are thy former mercies ? ' And they are all comprehended in the benignity of the Most Holy Ancient One, the most concealed of all.

871"But the benignity of M icroprosopus is called
ChSD OVLM, Chtsed Olakm, the benignity of time.

872" And in the « Book of Concealed Mystery ' {have
we learned) that on account of the former benignity of the Ancient of Days is he called ' Abundant in Benignity.' But in Microprosopus {the word) ' mercy ' is placed alone and absolutely. ^20 KABBALAH.

873'' And therefore is it here written : ' And abundant
in benignity ; ' and again it is written : * Keeping mercy for thousands ; ' plain and without addition.

874"And now we have taught concerning this
Name, * And abundant in benignity,' because therefrom is mitigated the (inhrior) benignity, so that it may shine into all the lights (otherwise, this Name, 'Abundant in mercy,' stretcheth down even unto the * mercy * which is so called absolutely, so that it may illuminate it, and kindle the lights).

875*' For we have learned that that path which
descendeth beneath the two nostrils of the nose is filled with short hairs ; and concerning this path, that it is written : ' Passing over transgression ' (otherwise, and the shorter hairs fill that path. But that path is not called 'Passing over transgression'); because there is therein no occasion for passing over ; for a double reason.

876<' Firstly, because that path is a hard place for
passing over. (Otherwise, because the hairs which are found therein are hard.)

877<* Secondly, because the passing over of that path
descendeth even unto the commencement of the mouth.

878" But concerning this it is written, Cant. v. 13 :
* His lips like roses * (that is, red as roses), dropping sweet- smelling myrrh while passing over ; ' which denoteth notable redness.

879'' And this path of that place is a duplex form, and
is not mitigated, whence he who wisheth to threaten touch- eth that path twice with his hand." * The English version of this passage renders it, " His lips like lilies, dropping sweet-smelling myrrh." The word here translated roses by Knorr de Rosenroth is ShVShNIM, Shoshanitn, which I think should undoubtedly be translated " lilies," as in the ordinary version. The Bymbology of this chapter is very difficult and obscure. THE GREA TER HOL Y ASSEMBL K 22 1 CHAPTER XXXVIII. CONCERNING THB SEVEN LAST PORTIONS OF THE BEARD OF MICROPROSOPUS.

880'' The fourth conformation. This path of hairs is
disposed, and ascendeth and descendeth in His cheeks inta the place of fragrance.

881"This disposition is fair and beautiful in appear-
ance, and it is Glory and Honour; and it is taught in Barietha that the Supernal Honour, HVD, Hod^ goetb forth and is crowned, and floweth down, so that it may be comprehended in His cheeks, and is called the Honour of the Beard.

882'* And thence depend Glory and Honour, which are-
as vestments, and as very precious purple, so that He may be clothed therewith.

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

884''These are the dispositions denoting the-
clothing (0/ Hm divine form)^ and he is more fitly sym- ^22 KABBALAH. bolized under this figure of man than under any other forms.

885" Also we have learned, that when this glory {of
Micropfosopus) is illuminated by the light of the excellent beard,''' and emitteth light into the other dispositions, then it is called * Bearing Iniquity' on the one side, and * Passing over Transgression ' on the other side.

886*^ And therefore in Scripture is it called by the name
of his jawbones.

887*' ^d in the * Book of Concealed Myfitery ' is the
same called Glory, HVD,t Hod, and Honour, HDR, Hadar, and ThPARTh, J Tipherethy Beauty.

888<<And unto Tipherethf Beauty, appertaineth the
title * Passing over Transgression,' since it is said, Prov. :xix. 15 : ' And it is His Beauty {Tiph&reth) to pass over transgression.'

889'< Also we have learned that we should only refer
that Tipherethf Beauty, unto the ninth conformation {of the beard of Microprosopus) ; as it is said, Prov. xx. 29 : * And the beauty of young men is their strength.' And therefore also is it (the ninth conformation) called Beauty ; and when they are weighed together in the balance they are as one." g90. Rabbi Schimeon said unto him : " Worthy art thou, O Rabbi Abba! for which reason mayest thou be blessed by the Most Holy Ancient One, from whom all blessings proceed.

891"The fifth conformation. The hair is wanting,
and there appear two apples, on this side and on that, red as red roses, and they radiate into two hundred and seventy worlds.

892" As to those two apples, when they shine on either
side, from the light of the two supernal apples {the cheeks of Macroprosopus), redness is removed therefrom, and a white brilliance cometh upon them. * Namely, that of Macroprosopus. t The eighth Sephira. { The sixth Sephira.

893"Concerning this is it written, Num. vi. 25: 'Tetra-
grammaton make His face shine upon thee, and be gracious unto thee.' Seeing that when they shine he is blessed by the world.

894" But when that redness is stirred up (m ihtni)^ it is
written, ibid. 26 : ' Tetragrammaton take away His wrath from thee ; ' as if it were said : ' It is taken away, and wrath is no longer found in the world.'

895" We have learned that all the lights which shine
from the Most Holy Ancient One are called the former t>enignities, because all those lights are the benignities of time.

896The sixth conformation. The hair goeth forth as
it were in a certain tress, among the hairs in the circum- ference of the beard ; and this is called one of the five angles which depend from the ChSD, Ckesedf Mercy and Compassions.

897"And it is not permitted to lose this benignity, as
it is said.

898Therefore is it written, Lev. xix. 27 : * Thou shalt
not lose the angle of thy beard.'

899" The seventh conformation is that the hairs hang
not over the mouth, and that the mouth is uncovered on every side. Arise thou, Rabbi Yehudah.'*

900Rabbi Yehudah arose, and conmienced, and
said, Dan. iv. 17 : "'This matter is by the decree of the Watchers.'

901"Many thousands of m3rriads stand around, and
are preserved by this mouth, and depend therefrom, and all those are called {by the general title of) the mouth.

902"As it is written, Ps. xxxiii. 6 : ' And all the host
of them by the Spirit of His mouth.'

903" And by this Spirit which goeth forth from the
mouth are all those exteriors clothed who depend from that mouth.

904" And by that mouth, when that path is opened, are
.vs- •-

224KABBALAH.
clothed many true prophets ; and they are all called the mouth of Tetragrammaton.

905*' And in that place where the Spirit goeth forth no
other thing is mingled therewith ; for all things wait upon that mouth, that they may be clothed with the Spirit going forth therefrom.

906'' And this disposition ruleth over the six {foregoing
conformations)^ because herein are all things established and comprehended.

907'.' And therefore are the hairs {of this conformation^
equal around the mouth, and this itself is uncovered on every side."

908Rabbi Schimeon said {unto him) : '' Blessed be thou,
by the Most Holy Ancient One.

909** The eighth conformation is that the hairs descend
beneath the beard, covering the throat, that it cannot be seen.

910'' For we have learned in the exotic tradition that
neither the throat nor any of its parts {are apparent) through {the hair). And if in the time of contest (otherwise of Victory, NTzCh, Netzach*), during such contest any portion of {the throat) be visible, then it appeareth like Strength {Geburah)A

911"For we have learned that a thousand worlds are
contained thereby.

912** This is that which is said. Cant. iv. 4 :
' Wherein there hang a thousand bucklers, all shields of mighty men.' And this * thousand shields ' is an Arcanum.

913" It is related in the * Book of Concealed Mystery *
that ^ all the shields of the mighty men,' which come from the side of the rigours, | are derived from those severities (Gehoran, GBVRAN).

914** The ninth conformation is that the hairs flow
♦ The seventh Sephira. f The fifth Sephira. { We must not forget that in Micioprosopus are *' right and left," Mercy and Justice. THE GREA TER HOL Y ASSEMBL V. 225 down in perfect equilibrium even unto those' hairs which hang down beneath, and all of them ih beautiful arrange- ment, like {that of) a brave hero, (p/ ) a chief victorious in war.

915** Because all the hairs follow those which hang
down, and all are joined unto those which hang down, and each holdeth its own course.

916" Concerning this it is written, Prov. xx. 29 : * The
beauty of a young man is his strength.*

917" And He appeareth upon the (Red) Sea,* like a
beautiful youth, which is written in Cant. v. 16 : ' Excellent (or young) as the cedars.'

918'' Like a hero hath He exhibited His valour, and
this is that ThPARTh, ChILA, VGBVRThA, VRChMI, Tipherethf Chilay Ve Geburatha, Ve Rechemiy Beauty, Strength, and Valour, and Mercy." CHAPTER XXXIX. CONCERNING THE BODY OF MICROPROSOPUS IN GENERAL, UNDER THE CONDITION OF AN ANDROGVN.

919This have we learned. Rabbi Schimeon said : All
those dispositions and all those words ought to be revealed by those who are weighed in the balance, and not by those who have not entered therein, but by those who have both entered therein and departed therefrom. For he who entereth therein and goeth not out therefrom, better were it for that man that he had never been born.

920The sum of all is this : The Ancient of the Ancient
Ones existeth in Microprosopus ; He is the all-existent One ; He was all, He is all. He will be all ; He will not be changed, neither is He changed, neither hath He been changed. • Microprosopus, the Vau, V, of IHVH. The sea is Binah, the Supernal Mother, the third Sephira. and the first H of IHVH. Q ■MMMa — ■=^>^ -

226KABBALAH.

921But by means of those conformations hath He con-
formed Himself in that form which comprehendeth all forms, in that form which comprehendeth all names.

922But this form wherein He Himself only appeareth
is in the similitude of this form ; and is not that form, but is analogous unto this form* — namely, when there are associated therewith the crowns and the diadems and the perfection of all things.

923And therefore is the form of the man the form of
the superiors and inferiors which are included therein.

924And because that form comprehendeth the superiors
and the inferiors, therefore by such a disposition is the Most Holy Ancient One conformed ; and thus also is Microproso- pus configurated in this disposition.

925And if thou sayest: What, then, is the difference
between the one and the other ?

926Assuredly all things are equally {balanced in the)
Unity. But yet from our point of view (ie.^ from our plane) His paths are divided, and from our point of view (on our plane) is judgment found, and from the side which is turned towards us are (His attributes) by turns dupli- cated.!

927And these Arcana are not revealed save unto the
reapers of the Sacred Land. \

928For it is written, Ps. xxv. 14 : ** The secret of
Tetragrammaton is with them that fear Him."

929Also it is written. Gen. ii. 7: " VHTzR IHVH
ALHIM ATh HADM, Va-Yeyetzer Tetragrammaton Elohim Ath Ha-Adam,% And Tetragrammaton Elohim formed the * I take the sense of this second clause to be that He is not really in the outward and visible form of a material man ; but that he can be best expressed hereby in a symbolic spiritual form. Cf. Ezek. i. 26 ; <* And upon the likbnbss of the throne was the likeness as the APPEARANCE of a man above it." t In connection with this section read ch. i. §§ 5, 6, 7. and 8, of the *• Book of Concealed Mystery." } I.e.f to the students of the Qabalah. § See also " Book of Concealed Mystery,'' ch. ii. § 23. substance of man, completed (him) formation by formation from the most ethereal {portion) of the refined (eUwetU of) earth (otherwise formation within formation from the best, &c.)

930And this is Va-Yeyetzcr VIITzR, written with two
Yods, Vs instead of VITzR, Va-Yetzer, with one Yod, I).

931Wherefore? There is an Arcanum of the Most
Holy Ancient One, and an Arcanum of Microprosopus.

932VIITzR, Va-Yeyetzer^ and formed. What did
{Teiragrammaton Elohim) form ? Form in form. And this is VIITzR.

933And what is form in form ? The two names, which
are called the full name, IHVH ALHIM, Tetragrammaton Elohim.

934And this is the Arcanum of the two I's, Yods^ in
VIITzR ; and of how it hath been conformed form within form ; namely, in the disposition of the perfect name, Tetra- grammaton Elohim.

935And in what are they comprehended ? In the
supernal beard (otherwise, in this supernal form which is <:alled (the supernal) man ; the man who comprehendeth Male and Female equally).

936And therefore is it written : ** ATh HADM,
Ath Ha- A dam {rhv av^pawrov), the substance of man," because it comprehendeth equally the Male and the Female, for to the word ADM, ATh is subjoined, so as to extend and exaggerate the species which is here pro- duced. Most assuredly here therefore is it as Male and as Female.

937" OPR MN HADMH, Ophir Men Ha-Adamah,
from the dust of the ground," dust, form within form (other- wise, from the most ethereal portion of the refined element of earth, one within the other).

938But wherefore are all these things so ? Because
that from the supemals there was sent down into him (Man) the Arcanum of the supernal Arcana, even the end of all Arcana. •jfir

238KABBALAH.

939This is that which is herein written : " VIPCh
BAPIV NShMThChIIM, Ve-Yepech Be-Ephaiu Neschamath Chiim, and breathed into his nostrils the Neschamath'*' of {their) lives.

940Their souls, from which all things living, superiors
and inferiors, alike depend, and wherein they have* their existence.

941"VIHI HADM LNPShChIH, Va-Yehi Ha-Adani
Le-Nephesch Chiah, and the Adam was formed' into a living Nephesch," so that it {the physical Nephesch form) might be attached to himself (otherwise, so that it might be developed in him), and that he might form himself into similar confor- mations ; f and that he might project himself in that Neschamah from path into path,| even imto the end and completion of all the paths.

942So that in all this Neschamah might be found, and
that it might be extended into all, and that it itself might be still one.

943Whence he who taketh this away from the universe
doth the same thing as if he should take away this Nescha- mah for the purpose of setting in its place another Neschamah beside it.§

944And therefore shall such a man and his remem-
brance be cut off from generations unto generations. * Neschamath is either the plural of Neschamah, defectively written, or else shows that Neschamah is in regimine to Chiim, and evidently means the united higher souls of both Adam and Eve conjoined in one body. (For explanation of Neschamah, &c., see Introduction.) t That is into conformations similar to those of the Supernal Man. I That is, into forms, conditions, and qualities analogous to the Sephiroth. (See Introduction regarding the soul, and Plate showing the analogy between the soul, the letters of Tetragrammaton, and the four worlds, where the Sephiroth are shown reflected in Nephesch.) § Apparently the sense of this passage is intended to combat Atheism, and to show that it is logically absurd to deny the existence of a Spirit of God which works in the universe ; inasmuch that if this be denied, at all events something analogous in its general properties will have ta be substituted for it. THE GREA TER HOL V ASSEMBL Y 229 CHAPTER XL. CONCERNING THE FEMININE PORTION OF MICROPROSOPUS ; AND CONCERNING THE REMAINING PARTS OF THE BODY OF EACH.

945Thus in this Adam androgyneity hath commenced
to be disposed i^hen it hath been formed in its disposition. It hath commenced from His back. (Otherwise, from His breast.)

946Between the two arms, in that part whereunto
the beard hangeth down, which is called Tiphereth, the Beauty.

947And this Beauty is expanded and disposeth two
breasts.

948And it is separated from the back, and produceth
the Head of a Woman completely covered on every side l>y Her hair as far as to {}he limits of) the face of Her head.

949Insomuch that through that Tiphefeth, Beauty,
Adam becometh in one body, Male and Female.

950This is that which is written, Isa. xliv. 13:
"According to the beauty of a man, KThPARTh ADM, Ke-Tipheteth Adam, that it may remain in the house."

951When the countenance of the Female Head is
created, one curled lock of hair at the back of Microproso- pus hangeth over the head of the Woman.

952And all hairs reel gold are prqduced in Her
head ; yet so that other colours are intermixed there- with.

953This is that which is written. Cant. vii. 5 : **The
hair of Thy head like ARGMN, ArgamaPf purple."

954What is Argaman ? Colours intermixed with other
colours. ;^ ^m

230KABBALAH.

955This Tiphereth, Beauty, hath been extended from
the heart, and penetrateth it, and passeth through unto the other side, and instituteth the formations from the Countenance of the Woman even imto Her heart ; so that from the parts about the heart it taketh its rise on this side, and in the parts about the heart it terminateth on that side.

956Moreover, this Tiphereth is extended, and it formeth
the internal parts of a Man.

957And it entereth into and disposeth therein all mercies
and aspects of mercies.

958Also we have learned that in those internal parts
are comprehended six hundred thousand Lords of Mercies, and that they are called the Lords of the Internal Parts.

959Whence it is written, Jer. xxxi. 20 : " Therefore My
bowels are troubled for him, I will surely have mercy upon him, saith Tetragrammaton.'*

960We have learned that this Tiphereth, Beauty, em-
braceth Mercies and Judgment, and that Mercy is extended in the Male.

961And it passeth over and goeth through unto (other-
wise, shineth on) the other side, and formeth the internal parts of a Woman on the side of Judgment ; and thus also are Her internal parts disposed.

962We have learned that the Male hath been con-
formed on His side (otherwise, from His heart), in 248* members ; of which some are within, some without ; some Mercies, some Judgments.

963All which pertain unto Judgment, cohere in Judg-
ment around the hinder part, where the Woman is extended ; and they coalesce and are extended round about on that side.

964Also we have learned that five nakednesses can be
revealed on that side, which are the five judgments ; • The number of 248 = RChM, Rechefn=^M&:cy-\-2^^ ; thus convey- ing this idea in the number. THE GREATER HOL V ASSEMBL K 231 and these five judgments are extended into 248 paths.*

965And thus have we learned: the voice in the
Woman is uncovered; the hair in the Woman is un- covered ; the leg t in the Woman is uncovered ; the hand in the Woman is uncovered ; the foot in the Woman is uncovered.

966And also, furthermore, concerning these two our
companions have not inquired, yet these two have more nakedness.

967Also, we have learned in the *' Book of Concealed
Mystery*' that the Male is extended and conformed with His parts, and there is formed in Him forma partis tegendae purse, et illud est membrum purum.

968Longitudo autem membri hujus est 248 mun-
dorum, et omnes illi pendent in orificio membri hujus quad dicitur, I, Yod,

969Et cum detegitur Yod, orificium membri; dete-
gitur Benignitas superna.|

970And this member is the Benignity, quo nomine
* For five is H, H«, the number of the feminine letter in the Tetra- grammaton, the number a also of the Microcosm or Lesser Worldythe symbol Jm or sign of which is the Pentragram. The 248 ^^^'JJ^mmt^ paths into which the five judgments are ex- ^^y \^^ tended are the correlates of those of mercy. ^ t This word is ShVQ, Shoq, in the original. Fuerst translates it Leg» especially the part from knee to ankle. So does Gesenius in his Lexicon; but in his large Hebrew and Chaldee Thesaurus it is, apparently by an oversight, omitted. Zanolini translates it " Annus, Cms," and adds: •• In BRKVTh, Bgraehoth, fol. 24. • ShVQA BAShH ORVH, Crura in muliere res pudenda sunt, scilicet crura nuda. Hinc in more positum apud Judaeos est, ut ipsorum mulieres, et puellae demissis ad talos vesti- bus verecundiae caussa utantur, ne vires ad libidinem excitent.' " ('* Lexicon Chaldaeo-Rabbinicum," art. ShVQ.) \ I have thought it advisable to retain this piece in the Latin, as it will be equally intelligible in that language to the ordinary student ; and it is not so well fitted for expression in English. It contains the symbolism of the gtnitalia.

232KABBALAH. . ^
tamen proprie vocatur orificium membri ; neither is it • called Benignity until I, Yod^ orificii membri, is un-^' covered.

971 . And come, behold, Abraham is not called perfect in
that Benignity, until I, Yod, of the member is uncovered ; but when that is uncovered he is called perfect."^

972This is that which is written : ** Walk before Me
and be thou perfect ; really and truly perfect," Gen. xvii. i.

973Also it is written, Ps. xviii. 24 : ''I will be upright
before Him, and will keep myself from the sinner."

974Who is he concerning whom the discourse is both
in the first and second instance (in this passage)} Assuredly, he who uncovereth that Yod ; et cavet, ne Yod istud intro- ducat in potestatem adversam ; so that he may have part in the world to come, and that he may be bound together in the sheaf of life.

975What is this, ** in potestatem adversam " ? Even
that which is written, Mai. ii. 11 : ** And hath married the daughter of a strange god."

976And therefore is it written : "I will be upright
before Him," because he hath become perfect in the uncovering of Yod,'* atld I will keep myself from the sinner."

977Et dum extenditur membrum hoc, etiam extenditur
latus rigoris de illis rigoribus sinistrae in faemina.

978Et inseritur in faeminam, in loco quodam, et signa-
tioram facit in nuditate, seu parte maxime contegenda in toto corpore faeminino. * This apparently refers to the qabalistical symbolism of the changing of the names of Abram and Sarai into Abraham and Sarah ; ABRM and ShRI into ABRHM and ShRH ; ABRM =243 is made into ABRHM =

248by addition of the number 5, the letter H, He ; and ShRI = 510 is
made SHRH =505 by the subtraction of five from the final I, Yod; 248 is the number of the members of Microprosopus, and 5 is that of the five judgments. Hence the united numbers of Abram and Sarai, 243+510= 753i >vhich number is also obtained by the addition of Abraham and Sarah, 248+505 = 753 ; so that the total numeration of the two names remains unchanged. THE GREA TER HOL Y ASSEMBLY, 233

979Et ille locus dicitur nuditas ab omnibus occultanda,
locus scilicet pro membro illo, quod dicitur Benignitas, ut scilicet mitigetur rigor iste, qui continet quinque rigores.

980And that Benignity comprehendeth in itself five
Benignities (otherwise, and herein existeth the Benignity from the other Benignities). And Benignity is from those on the right, but Severity from those on the left.

981And when the latter is mitigated by the former He
is called man, consisting in both aspects.

982And therefore in all the crowns {the former state of
things) was not permanent, before that the conformations of the King* were prepared by the Ancient of the Ancient Ones, so that He might construct the worlds, and form {their) con- formations, for the purpose of establishing that Woman, t so that She might be mitigated.

983Until the supernal Benignity could descend, and
then the conformations of the Woman became permanent, and were mitigated by this member (of Microprosopus), which is called the Benignity.

984This is that which is written, Gen. xxxvi. : ** And
these are the kings which reigned in the land of Edom ; " which is the place where all the judgments are found, and they are the constitutions of the Woman.

985For it is not written, " Who were," but " Who
reigned,'* because they were not mitigated until all were formed, and that Benignity went forth,

986Therefore is it said, " And he died," because they
were not permanent, neither was Judgment mitigated through Judgment \

987But, and if thou sayest : " That if it be thus that all
are judgments, wherefore is it written. Gen. xxxvi. 37 : * Microprosopus. t Malkuth, the tenth Sephira, the Kingdom, the Queen, the Bride of Microprosopus; the Isis, Rhea, Ceridwen. Hertha. <Sbc., of other re- hgions ; Nature, the Great Mother of us all. \ Compare with this the meaning of the names of the t^yo Pillars at the entrance to King Solomon's Temple. . ♦^■'

234KABBALAH.
* And Saul of Rechoboth * by the waters reigned in hi& stead,* for this man truly doth not appear (to symbolize) a. judgment ? "

988We have learned that all denote judgment, except-
ing one, which last remaineth.

989But this Saul of Rechoboth by the waters is
one order (otherwise, one side or aspect), an order which is expanded, and goeth forth from Rechoboth by the waters.

990And this is Binah, wherefrom are opened the fifty
gates f in the aspects of the world of lights and luminaries.

991This is what is said concerning Rechoboth by the
waters. And they were not all permanent. Thou shalt not say that they were abolished, but that they were not permanent in that kingdom which is from the side of the Woman.

992Until there was excited and extended that Last One
of them all concerning whom it is said : ** And Hadar^ HDR,. reigned after him."

993Who is Hadar ? The Supernal Benignity. X

994" And the name of his city was POV, Paau {crying
aloud),'' What is Paau ? Through this the man prayeth who is worthy of the Holy Spirit.

995** And the name of his wife was Mechetabel,
MChITBAL,'* herein are they mitigated together, and his (Hadar' s) wife is named, which is not written concerning any other of them. MChITBAL, Mechetahel {which hears the * It is not at first sight clear why Saul of Rechoboth should be taken exception to as symbolizing judgment. But if we examine the word RChVBVTh, Rechoboth^ by Gematria. we shall find a reason. For R + Ch + V4- B 4- V + Th = 200 +8+6+2+64-400+622 = BRKTh, Berachoih, Blessings, and also "pools of water," which is also *' Recho- both by the waters." And *• the waters " are Binah, the third Sephira. t Vide ante in the *' Book of Concealed Mystery." X For HDR =213. which =ChSDOLAH DAL, Chesed AuUuh Da- Elt the Supernal Mercy of £1 = 213 also. And Chesed is the fourth Sephira, which succeeds Binah the third, as Hadar succeeds Saul of Rechoboth by the waters. THE GREA TER HOL V ASSEMBL V. 235 signification of **as if were made better by the name of Benignity, AL, EL, MChI TB AL ") mitigation of the one by the other.

996**The daughter of MTRD, Matted;' the elabo-
rations, on the side of Severity : " the daughter of MIZHB, Mezahab ; " that is they have been firmly con- tempered and intertwined together — namely MI, Me, Mercury," and ZHB, Zahab, Gold, Mercy, and Judg- ment. CHAPTER XLI. CONCERNING THE SEPARATE MEMBERS OF EACH PERSONIFI- CATION, AND ESPECIALLY CONCERNING THE ARMS OF MICROPROSOPUS.

997Hereunto have adhered together both the Woman^
and the Man ; now in Their condition are They separated in arms and limbs.

998Of the Male, one arm is right and the other
left.

999In the first arm (otherwise in the holy arm) three-
members t (or divisions) are bound together.

1000And the two arms are completed. And they are
perfected in three members in the right arm, and in three members in the left arm.

100 1. The three members of the right arm correspond
to the three members of the left arm.

1002And therefore is mention only made of the one
* This partakes of alchemical symbolism — Mezahab, the philo- sophical Mercury. t As in the arm there are three natural divisions, from shoulder to- elbow, from elbow to wrist, and from wrist to the tips of the fingers. The word QShRIN, here translated *• members," means, properly- speaking, " zones." rfi Ls==-i-:?^ f-"-'^ ^36 KABBALAH. arm. For of the arms there is only made mention of that on the right side ; but in Exod. xv. 6 it is called, *< Thy right hand, O Tetragrammaton ! "

1003Therefore it is said ''the right hand of Tetra-
grammaton," with reference to the three divisions of the Patriarchs '^ who have occupied those parts.

1004And if thou shalt say : '' Also these are found
{symbolized) in the three cavities of the skull.**

1005We have learned that all these three {as to their
^conceptions) axe expanded through and connected with the whole body {of Micro prosopus) through those three which are bound together in the right arm.

1006And therefore David desired Him, and said, Ps.
ex. I : "Sit thou with those on my right hand," that he might be associated with the Patriarchs, and sit there in the perfect throne.

1007^^^ therefore it is written, Ps. cxviii. 22 ; "The
stone which the builders rejected,** because that he sat on the right hand.

1008This is that which is written, Dan. xii. 13 : ** And
thou shalt rest, and rise again in thy lot at the limit of My right hand." f

1009Like as if it were said: "Even as he who is
worthy of the friendship of the King is happy when the King «xtendeth His right hand, and placeth him at His right hand. loio. But when He sitteth, certain members are extended as to this right hand, but the arm extendeth not the hand (otherwise, when He sitteth, also the members are not extended, and the arm is not stretched * This word in the original is ABHThA, EbahcUka, which, accords ing to the context, may mean simply " Fathers " ; or in a more emphatic sense, " Patriarchs " ; this latter is the sense in which it is employed in this passage. The three Patriarchs are Abraham, Isaac, and Jacob, for this word Ebahatha is not employed to denote the twelve sons of the iatter. X This is usually translated " at the end of the days." This transla- tion is simply due to a difference in the pointing, the words being the same in orthography — thus, IMIN. THE GREATER HOL V ASSEMBL Y, 237 forth but remaineth still), with its three members, of which mention hath been made before. loii. But when sinners are stirred up and spread abroad in the world, three other members are excited, which are severe judgment, and His arm is stretched forth.

1012And when that arm is stretched forth, it is as it
were the right hand {also); but it is called **the arm ot Tetragrammaton " : ** O Tetragrammaton ! Thine arm hath been stretched forth " (i Kings viii. 42).

101 3. When these three members are contained in those
three, all are called the right hand, and judgment is exer- cised and mercy.

1014This is th;at which is said, Exod. xv. 6 : " Thy
right hand, O Tetragrammaton, is marvellous in power ; with Thy right hand, O Tetragrammaton, wilt Thou dash in pieces the enemy ; " seeing that therein are stirred up the mercies.

1015Also, we have learned that unto this right hand
adhere three hundred and fifty thousand myriads (otherwise, which are called the right hand, and one hundred and eighty-five thousand myriads) from the arm, which is called the arm of Tetragrammaton.

101 6. Therefore, from either side is the arm («.«., it is either
the right arm or the left arm), because that it is said (to be) on either side of Tiphereth.*

1017For it is written, Isa. Ixiii. 12 : **That led Moses
to his right hand, by the arm of his Tiphereth."

101 8. The first expression denoteth the right ; but the
"arm" denoteth the left; for it is written, "by the arm of his Tiphereth," one (side) with the other (i,e,, right and Uft).

1019Moreover, we have learned that to that which
is on the left side there adhere four hundred and fiftyt * See table of the Sephiroth, &c., m the Introduction, where it will be seen that Tiphereth is as it were the centre.

1450 = ThN, T^oftf which is the root of Serpent or Dragon. Com-
pare Leviathan, which is probably formed from this root. ■•*■ ■

238KABBALAH.
'Lords of Shields, and that they adhere unto those separate fingers. I030. And in the single fingers there are found ten thousand Lords of the Shields. Go thou then forth, and number how many of them there are in the hand.

1021And this right hand is called the Holy Aid, which
cometh forth from the right arm, from the three members io2t. And although it be called the hand, yet is it Aid, «ince it is written, 2 Sam. iii. 12 : " And behold, My Hand is with thee."

1023And in it are contained one thousand and four
myriads and five hundred and eight thousand lords, the aiders in every world,* who are called the supernal hand of the Tetragrammaton, the inferior hand of the Tetra- grammaton.

1024And although everywhere it be called the hand
of Tetragrammaton, it is understood {fhai sometimes) the left handt {is intended to be spoken of). For if they be benevolent, it is called the right hand of Tetragrammaton, and the hand is included in the arm, and is for aid, and is called the hand ; and if, on the other hand, it be not so, the inferior hand of Tetragrammaton is {to be under- stood),

1025We have learned that when the severe judgments
are excited so that they may descend into the world, that then it is written, Ps. xxv. 14 : ** The Arcanum of Tetra- grammaton is over those who fear Him.** • That is, on every qabalistical plane. (See Introduction regarding the Four Worlds, &c.) t For in Microprosopus there is always right and left, Mercy and Justice ; while in Macroprosopus all is said to be *• right," But Micro- prosopus is manifest, and Macroprosopus is hidden. CHAPTER XLII. CONCERNING THE SEPARATION OF THE MASCULINE AND THE FEMININE, AND CONCERNING THEIR CONJUNCTION.

1026Also we have learned in the " Book of Con-
cealed Mystery "* that all the judgments which arise from the Masculine are vehement in the commencement, and relax in the termination ; but that those which are found to arise from the Feminine are relax in commencement, and vehement in termination.

1027And were it not that they could be conjoined, the
world could not suffer them ; whence the Ancient of the Ancient Ones, the Concealed by all things, separateth the one from the other, and associateth them together so that at once they may be mitigated.

1028And when He wisheth to separate them He
causeth an ecstasy {or trance^ cf. Gen. ii. 21) to fall upon Microprosopus, and separateth the Woman from His back.

1029And He conformeth all Her conformations, and
hideth Her even unto Her day, on which She is ready to be brought before the Male.

1030This is that which is said. Gen. ii. 21: '< And
Tetragrammaton Elohim caused a deep sleep to fall upon Adam, and he slept."

103 1. What is this, ** And he slept ? " This is that which
is written, Ps. xliv. 24 : " Awake ! wherefore sleepest thou, O Tetragrammaton ? "

1032And He taketh away one of his sides. What is
this one ? This is the Woman.

1033And She is taken away and conformed ; and in
Her place is inserted Mercy and Benignity. * See '< Book of Concealed Mystery," ante, ch. iii. § 27. ' ■ ■■-■ -' '^^ft^ J ■ <

240KABBALAH.

1034Like as it is said : *' And he hath shut up flesh
before her." Ezek. xxxvi. 26 : •* And I will take away from, you the stony heart out of your flesh, and I will give you a heart of flesh."

1035And when He wisheth to introduce the Sabbath,
then did He create the spirits, and the malignant demons,, and the authors of disturbance ; neither at first (fid He flnish them, until the Mother could come into Her forma- tion, and could sit before Him.

1036When She could sit before Him, He ceased froni
those creatures, and they were not completed because the Mother sat before the King, and they were associated together face to face.

1037Who shall enter between Them ? Who shall stir
up. war between Them mutually ?

1038Because the Arcanum of the matter is hidden in
the time of the disciples bf wisdom, who know our Arcanum, from Sabbath unto Sabbath.

1039And when they are associated together, then ate
They mutually mitigated in that day on which all things are mitigated. Arid therefore are the judgments miti- gated mutually and restored into order, both superiors arid inferiors. CHAPTER XLIII. CONCERNING THE JUDGMENTS.

1040Also, we have learned in the ** Book of Concealed
Mystery *' that when the Most Holy Ancient One desired to see whether the judgments could be mitigated, and whether these two could adhere together, that then from the side of the Woman there went forth a vehement judgment, which the world could not bear. *See •* Book of Concealed Mystery," ch. iii. §§ 27-31. THE GREATER HOL V ASSEMBL Y. 241

1041Whence it is written: "And Adam knew Eve
his wife" (Gen. iv. i). And she conceived and brought forth QIN, Qaifij and said : " I have acquired a man with Tetragrammaton."

1042And She was not perfect, because She had not
been mitigated, and the powerful serpent had transmitted unto Her the pollution of severe judgment ; and therefore She could not be mitigated.

1043When therefore this man Qain proceeded from
the side of the Woman, he went forth vigorous and severe ; severe in his judgment, rigorous in his judgment.

1044But when he had gone forth, She Herself became
thereafter weaker and more gentle. And there went forth another and gentler birth.

1045^^^ ^^® former one was removed, which was so
vehement and rigorous that all the judgments could not be mingled together before Her.

1046Come and see. What is written ? " And it came
to pass when they were both in the field." " In the field," which is known to be the supernal (/fi^/i); "in the field," which is called the field of the apple-trees.

1047And this judgment hath conquered his brother
because he is stronger than he, and hath subdued him, and hath concealed him in his own power.

1048Then therefore, that Holy God was stirred up
regarding this — may His Name be blessed ! — and took him away from the midst before him, and placed him in the mouth of the Great Abyss.

1049And enclosed his brother by immersion in the Great
Sea, so that he might temperate the supernal tears.

1050And from them men descend in the world accord-
ing to their path.

105 1. And although they are concealed, yet are they
extended mutually in themselves and from one body.

1052And from that body descend the souls, NShM-
ThH VN, of the impious, of the sinners, and of the hardened in spirit. R . -ft-A-'^^' " • ■. -. > ■i!i^cllB»f:t%"iV**i?

242KABBALAH.

1053From them both at once, dost thou think ? No ;
but one floweth down from the one side, and another from the other.

1054Blessed are the just, whose NShMThHVN, souls,
are drawn from that Holy Body which is called Adam, which includeth all things ; the place, as it were, wherein all the Crowns and Holy Diadems are associated together, arrayed in the equilibrium of balance.

1055Blessed are the just, because all these are holy
words which are sent forth through the Supernal Holy Spirit, the spirit wherein all the Holy Ones are compre- hended ; the spirit in whom the supemals and inferiors are collected together (otherwise, whom the supemals and inferiors hear).

1056Blessed are ye, O Lords of Lords, Reapers of the
Field, who know and contemplate those words, and know well your Lord, face to face, and eye to eye ; and through those words worthy in the world to come.

1057This is that very thing which is written, Deut. iv,

38: '* Know therefore this day, and consider it in thine heart,
that Tetragrammaton, He is Elohim (HVA HALHIM), in the heavens above, and upon the earth beneath : there is none other."

1058Where Tetragrammaton is the Ancient of Days.
Hoa Ha-Ehhim, that is the One, blessed be His Name for ever, and unto the Ages of the Ages. CHAPTER XLIV. FURTHER REMARKS CONCERNING THE SUPERNAL MAN.

1059Rabbi Schimeon spake, and said : Let us be-
hold, iphe superiors are below, and the inferiors are above.* • Which is equivalent to the great magical precept of Hermes Trisme- gistus in the second clause of the Smaragdine Tablet : '* That which is

1060The superiors are below. That is the form of the
Man which is the Universal Superior Conformation.

1061We have learned this which is written, "And the
just man is the foundation, ISVD, Yesod,^ of the world," Prov. X. 25, because He comprehendeth the Hexad in one enumeration.*^

1062And this is that which is written. Cant. v. 15:
**His legs are as columns, ShSh, Shtihy of the Number Six." t

1063We have learned in the "Book of Concealed
Mystery " that in man are comprehended the Superior Crowns in general and in special; and that in. man are comprehended the Inferior Crowns in special and in general.

1064The Superior Crowns in general {p^rt comprehended
n) the figure of all those conformations, as hath been already said.

1065{The Superior Crowns) in special {are comprehended)
in the fingers of the hands, which are ChMSh KNGD ChMSh, Chamesh Ke-Neged Chamesh, Five over against (or opposed to, or chief above) Five.|

1066The Inferior Crowns {are comprehended in) the toes
of the feet, which are special and general.

1067For the body is not seen with them, seeing
they are extraneous to the body. And therefore they below is like that which is above, and that which is above is like that which is below, for the performance of the miracles of the one substance." * It is not at first sight clear what is meant by this statement. But if we examine the passage closely, we shall see that the " just man " is taken for Microprosopus. who is the son, the "form of the man '* ; '* compre- hending the Hexad/' because he is composed of the six Sephiroth — Chcsed, Geburak, Tiphereth, Netzach, Hod, and Yesod. t The ordinary translation of this passage is : " His legs are as pillars of marble. " ShSh may be translated either '* marble " or " the Number Six." according to the pointing. } Compare *• Sepher Yetzirah," ch. i. § 3 : '* Ten are the restricting numerations {Sephiroth). The Number Ten (is that of the) fingers —Five as chief above (or over against, or opposed to) Five, ChMSh KNGD ChMSh, and the pure Unity enthroned in Her strength in the Word of Renewal, and in the Word of Might."

244KABBALAH.
are not in the body, seeing the body bath receded from them. xo68. For if so, what is this, Zach. xiv. 4 : " And His feet shall stand in that day ? " Truly the feet of the body, the Lords of Judgments to exercise vengeance. Z069. And they are called the Lords of the Feet ; and certain of them are powerful, and the Lords of the Judg- ments, who are below, adhere imto the inferior crowns.

1070We have learned that all those superior con*
formations which are in the Holy Body, in the Male and in the Female, which {arrangement of Male aud Female) is the proper ordering {of the Form) of the man, are deduced from themselves by turns, and that by turns they adhere each to its {order of deviation) : and that by turns they flow down into themselves (f.^., the duplicate Male and Female form).

1071Like as the blood floweth through the passages of
the veins — now through one, now through another; now hither, now thither ; from one place into another place.

1072And those interior portions of the Body bind them-
selves together by turns until all the worlds are illuminated, and receive benediction because of them.

1073We have learned that all those Crowns which are
not comprehended in the Body are all far distant and im- pure, and pollute whom they are permitted — whosoever, namely, cometh near unto them so that he may learn any- thing from them. 1074.* This have we learned. Wherefore, then, is there so great a desire for them among the Disciples of Wisdom ? For no other reason than that they {the Crowns which are impure) should approach that Holy Body, and that thus perchance through them {the Disciples of Wisdom) they (the impure Crowns) may seek to be comprehended in that Body. * This section apparently intends to inculcate, the doctrine that it i& the duty of the righteous to endeavour to improve not only the ungodly but even the demons themselves. THE GREA TER HOL Y ASSEMBL Y. 245

1075^^^ i^ i\!LOM sayest that if it be so, surely the Holy
Angels also are not included in the comprehension of the Body.

1076Most assuredly it is not so in the least. For if,
He being absent from them, there. were Holy Ones without the conformative arrangement of the Body, surely {fit being absent from them) they could neither {continue to) be holy, nor to subsist.

1077And nevertheless it is written, Dan. x. 6 : " And
his body like as ThRShISh, Tarshisk ; " also, Ezek. x. 12 : "And their backs full of eyes; " also, Dan. ix. 21 : " The man Gabriel." All these passages refer to the analogy of the Man.

1078Those being accepted which exist not in the
ordered arrangement of the Body ; for those are impure, and pollute him — ^namely, whosoever shall approach unto them,

1079Also, we have learned that these are found to
proceed from the spirit of the left side, which is not miti- gated in human form ; and they have gone out from the ordered arrangement of the Holy Body, neither do they adhere unto it.

1080And therefore are they all impure, and they
wander to and fro, and fly through the world.

108 1. And they are entered into the mouth of the
Great Abyss, so that they may adhere unto that former Judgment which had gone forth from the ordered arrangement of the Body, and which is called the Inferior Qain.

1082And they wander to and fro, and fly up and
down, through the whole world, being carried abroad hither and thither ; and they adhere not in the Syntagma of the Body.

1083And therefore are they without, and impure,
among all the hosts above and below ; like as it is written, Lev. xiii. 46 : '' And his habitation shall be without the camp." .." *~^' I

246KABBALAH.

1084But from the Spirit which is called Abel, which
hath been more mitigated in the Syntagma of the Holy Body, others go forth who have been more mitigated, and can adhere unto the body, but cannot completely be inherent within it.

1085They ail hang in the air, and go forth from this
genus of those Impure Ones, and hear whatsoever may be said above and below ; and concerning them they have knowledge who have spoken concerning them.

1086Also, this is the tradition in the " Book of Con-
cealed Mystery." When the Syntagma of the Supernal Man had been mitigated as to the Holy Body, in Male and Female form, these two were conjoined together again for the third time.*

1087And the temperation of all things proceeded there-
from, and the superior and inferior worlds were mitigated.

1088And thenceforth the superior and inferior worlds
are bound together under the form of the Holy Body, and the worlds are associated together, and cohere together, and have been made one Body.t io8g. And since all things are one Body, the Schechinah Superior, the Schechinah Inferior — that Holy One, may He be blessed above ! that Holy One, may He be blessed below ! — hence is His Spirit drawn forth, and She enter eth into the One Body, and in all things there appeareth nothing but the Unity.

1090QDVSh, QDVSh, QDVSh, IHVH TzBAVTh ;
Qadoshy Qadosh^ Qadosh^ Yod He Van He Tzabaoth ; Holy, holy, holy, Tetragrammaton of the Hosts! the whole earth is full of Thy glory, for all things are Thy One Body.

1091. We have learned that because the one hath
* For their first conjunction produced Qain, the severe and evil judg- ment ; their second, Abel, the milder and weaker form whom Qain ab- sorbs ; but their third produces Seth, the equilibrium of the supernals and inferiors. t " And they twain shall be one flesh." been tempered by the other, hence it is written, Cant. i. 1 1 : " We will make thee borders of gold with studs of silver." For judgment and Tiiercy are connected together (otherwise, judgment is tempered through mercy), and She is mitigated by Him.

1092And therefore She ascendeth not without Him,
like as with the palms; one sex ariseth not without the other. 1093.. And therefore have we learned by tradition that if any one in this world cutteth himself ofif from the race of mankind,, he hereafter',; when he quitteth this world, shall not enter into the Syntagma of mankind, which is called the Holy Body ; but (shall enter) among those who are not called mankind, so that he shall go forth from the Syntagma of the Body.

1094We^have learned in exotic tradition that this is
the sense of H We will make the borders of gold with studs of silver*' (Cant. i. 11), that judgment is mitigated through mercy, so that there can be no judgment in which mercy is not found.

1095And therefore it is written, ibid. 10 : " Thy
cheeks are beautiful in their outlines, and thy neck in pearls.*'

1096" In outlines (or borders)," as it is written : " He
will make thee borders of gold."

1097" In pearls," answering to that which is written :
" With studs of silver."

1098"Thy neck" involveth the perfection of the
Woman. This is found to be the habitation of the Sanctuary above, but the Jerusalem below.

1099And all this is after that She is mitigated through
the Male, and They twain are become one being, even the Syntagma of Truth.

1100. What is this Truth? Wherein is found all
Truth ?

110 1. Thus have we learned. If any one be called
Adam, and his soul {Neschamah) goeth from him, and he

248KABBALAH.
dieth, it is forbidden to leave him in his abode so that he should abide upon the earth.

1102On account of the honour of that Body wherein
no corruption can appear.

1103. For it is written, Ps. xlix. 13 : " Man (Adam) shall
not abide in honour ; " that is, Adam, who is more worthy that all honour, shall not abide.

1104. Wherefore? Because if it were thus, he would
be like unto the beasts (BHMVTh, Behemoth) which perish.

1105. In what manner is it with the beast ? He is not
in the race of Adam, neither is he able to receive the Holy Spirit (RVChA QDIShA), for thus also would he be like unto the beast were his body without the Spirit, when at the same time that body {of his\ which is the most honourable of all (bodies^ seeing it is the image of the Supernal), is not meet to be associated with those things which are ignominious.

1106. Also we have learned in the '' Book of Concealed
Mystery," that were any one permitted to remain in such (ifnage of the) Holy Body, and yet without the Spirit (Ruacha), there would be a void in the Body of the World.

1107. For assuredly, therefore, it could not be permitted
unto him that he should abide in the holy place, in that earth wherein justice abideth. (Otherwise : Under the command of the Holy Crown, Kethet, of the King, Micro- prosopus, in the earth, concerning which it is written, Isa. i. 21, " Justice abideth in Her.*')

1108.* Since that venerable Body is the Form of the
King ; but if it were thus permitted to remain, then it would be counted as one of the beasts. (Otherwise : Since this venerable Body is called the Form of the King, and if it were thus left abiding, it would be like as the * These sections are going on the idea of the Body remaining alive when the Divine Spirit has been withdrawn therefrom ; that is, were it possible for it to be so. THE GREA TER HOL Y ASSEMBL Y. 249 beast.) Therefore is it said, ** Like unto the beasts which perish."

1109. We have learned this which is written, Gen.
vi. 2 : " And the sons of the Elohim beheld the daughters of Adam." These {sons of the Elohim) are they who were ^withdrawn, and who fell into the mouth of the Great Abyss.* mo " The daughters of Adam." {Here it is to be noted that it is written HA DM, Ha- Adam, the initial being .demonstrative and emphatic, signifying) of that especial Adam. nil. And it is written : "And they came in unto them . . . the same were mighty men, who were from the Earth," &c. From that place, namely, which is called the learth, like as the tradition is concerning the phrase IMI OVLM, Yemi Olahm, the day of the world.

11 12. The impurities t of the Name. From them have
gone forth the Spirits, RVChIN, Ruachin, and the Demons, ShDIN, Shedin, into the world, so that they may adhere unto the wicked.

11 13. "There were HNPILIM, Ha-NephUim, Giants,
BARTz, Be-Aretz, in the earth ; " for the restraining of those who were left, who existed not in the earth.

11 14. Those giants are OZA, Auxa, and OZAL, Auzael^
who were in the earth, the sons of the Elohim were not in the earth. And this is an Arcanum, and all these things are ^d.

11 15. It is written. Gen. vi. 6 : "And it repented Tetra-
:grammaton that He had formed Adam in the earth ; " i.e., for the restriction of the Supernal Adam, who is not in the earth.

11 16. " And it repented Tetragrammaton ; " this is said
concerning Microprosopus.

11 17. "And He was grieved about His heart;" it is
* See ante, § Z048 t Knorr Von Roseoroth translates this word ANShI, Amshi \ Viri, -"men;" but I think *< imparities" preferable.

250KABBALAH.
not written, VIOTzB, Va-YauiM$b, and He affected with grief ; but VIThOTzB, Va-Yethautzeb, and He was touched with grief ; i.e.^ He was affected with grief from whom the matter depended, for the restriction of Him who was not touched with grief.

1118** About His heart." It is not written, '< within
His heart," but '' about His heart " ; like as when any man is afiUcted with grief, and moumeth before his Lord ;. for herein it is referred unto the heart of all hearts.

11 19. And Tetragrammaton said: *' I will destroy the
Adam whom I have created, from off the face of HADMH, Ha-Adamah, the Earth," &c., for the restriction* ot the- Adam, who is supernal.

11 20. And if thou sayest that the Inferior Adam is alone
to be understood, it is to be known that these cannot alto- gether be opposed, seeing that the one existeth not without the other.

1121. And unless Chokmah^ Wisdom, could be hidden
from all, all things could be conformed like as from the beginning.

11 22. Hence it is said, Prov. viii. 12 : ** ANI ChKMH,.
AniChokmahy I, Wisdom, have dwelt with Prudence ; " read it not ShKNThI, Shekenethi, I have dwelt ; but ShIKNThI,. Shikeneth'if My Shechinah or my Presence.

11 23. And unless Adam were thus, the world could
not consist ; like as it is written, Prov. iii. 19 : ** Tetra- grammaton in Chokmah hath founded the earth, IHVH BChKMH ISD ARTz, Tetragrammaton Be-Chokmak Yesed Aretz.

11 24. Also it is written. Gen. vi. 8 : "And Noah found
grace in the eyes of Tetragrammaton."

11 25. Also we have learned that all brains depend from
this brain {supernal).

11 26. And Chokmak, Wisdom, also is a general
name, but this concealed Wisdom corroborateth and con- *Or counterbalancing. THE GREA TER HOL Y ASSEMBL Y. 25 1 formeth the form of the Man, so that He may abide in his place.

11 27. Like as it is written, Eccl. vii. 19: " Wisdom is
a strength to a wise man more than ten rulers which are in a city;** which ifm) are the integral conformation of the man.

11 28. Adam, truly, is the interior conformation, wherein
consisteth the RVCh, Ruach^ Spirit; like as it is said, i Sam. xvi. 6 : " Because Adam seeth according to the eyes, but Tetragrammaton seeth according to the heart,*' which is within the interior parts.

1129. And in that formation appeareth the true perfection
of ail things, which existeth above the Throne. Like ^ it is written : " And the appearance as the likeness of Adam upon it from above *' (Ezek. i. 26).

11 30. Also it is written, Dan. vii. 13: "And, behold,
there came with the clouds of heaven one like unto a son of man, and even unto the Ancient of Days he came, and they made Him approach unto Him." CHAPTER XLV.'^ CONCLUSION.

1131. Hereunto are the concealed words, and the more
secret meaning {of them hath been set forth in many places). Blessed is his portion who hath known and beheld them, and who erreth not therein.

1132. Because these words are not given forth save unto
the Lords of Lords and the Reapers of the Field, who have both entered into and departed therefrom. * It is worthy of note that the total number of chapters in the " Idra Rabba Qadisba " is 45, which is equal to MH, A/ah, the concealed name of Yetzirab. (See Introduction concerning the Four Worlds.) ^52 KABBALAH.

1133. Like as it is written, Hosea xiv. 9: "For
the paths of Tetragrammaton are right, and the just shall walk in them, but transgressors shall fall therein."

1134. This have we learned. Rabbi Schimeon wept,
and lifted up his voice and said : <* If on account of our words which be here revealed, the Companions are to be concealed in the Conclave of the world to come, and are to be taken away from this world, it is justly and rightly done, in order that they may not reveal {these secrets) unto one of the children of this world."

1135. Again he said : " I return unto myself. For truly
I have revealed {these secrets) before the Ancient of the Ancient Ones, the Concealed One with all Concealments ; but not for mine own glory, not for the glory of the house of my father, not for the glory of these my Companions, have I done {this thing).

11 36. <*But in order that they might not err in His
paths, nor that they might enter into the portals of His Palace to be made ashamed, nor that they might be des- troyed for their error. Blessed be my portion with them in the world to come."

1137. We have learned that before the companions de-
parted from this Assembly, Rabbi Yosi, Rabbi Chizqiah, and Rabbi Yisa died.

1138. And the companions beheld that the holy angels
carried them away into that veil expanded above. And Rabbi Schimeon spake a certain word, and fell upon his face.

1139. Rabbi Schimeon cried aloud and said : "Where-
fore is this ? Because a certain decree hath been decreed against us to punish us, seeing that through us that hath been revealed which had not been revealed hitherto, from that day wherein Moses stood upon the mountain of Sinai.

1140. "Like as it is written, Exod. xxxiv. 28: 'And
he was there with Tetragrammaton forty days and forty nights.' Why'then do I tarry here, if therefor I am to be punished ? "

1141. And a Voice was heard which spake, and said:
** Blessed art thou, Rabbi Schimeon, and blessed is thy portion, and that of those companions who are with thee ^ for unto ye hath that been revealed which is not revealed unto the whole supernal host.

1142. **But come, behold. It is written. Josh. vi. 26:
' And in his first-bom son shall he establish it, and in his youngest son shall he set up the gates thereof ; ' much more than in this instance also are these taken away, seeing that with most severe and vehement study have they applied their souls (NPShThHVN, Nepheschethhuii) hereunto at this time.

1143. '< Blessed is their portion, for assuredly they have
been taken away in perfection ; and such were not those who were before them."

1144. Wherefore died they? We have learned this.^
When thus far these words were revealed, the Supernals and Inferiors of those Chariots were disturbed, and the Voice which revealed the Ancient Word below resounded through two hundred and fifty worlds.

1145. And before that those (three ^a^^x) could recollect
their souls, NShMThIIHV, Neschamathiyehuy among those words {of that Voice) their souls had gone forth with a kiss * ; and were joined unto that expanded veil, and the Supernal Angels carried them away.

1146. But wherefore those? Because they had
entered in, and had not gone forth alternately, before this time. But all the others had entered in, and had gone forth.

1147. Rabbi Schimeon spake and said : *< How blessed
* The palace which is situate in the secret and most elevated part of heaven is called the Palace of Love. There dwells the Heavenly King. — blessed be He I — with the holy souls, and is united with them with a loving kiss. This kiss is the union of the soul with the substance from, which it emanated. .rt

254KABBALAH.
is the portion of those three, and therefore also blessed is our portion I **

1148. And a second time that Voice pealed forth
and said, Deut. iv. 4 : '' But ye that did cleave unto Tetragrammaton, your God, are alive every one of you this day."

1149. They arose, and behold there was no place
whence a fragrance went not forth.

1150. Rabbi Schimeon spake and said: "From this I
perceive that the world receiveth blessing on account of us."

1151. And the faces of them all shone, so that men
could not look upon them.

1152. We have learned that there were ten {Radh's)
•entered into {fAe Assembfy)^ and that seven came forth.

1153. And Rabbi Schimeon rejoiced, and Rabbi Abba
was sad.

1154. On a certain day Rabbi Schimeon sat, and
Rabbi Abba with him. Rabbi Schimeon spake a certain word.

1155. And they saw those three {Rabbis) who had died,
and with them were most beautiful angels, who were showing unto them the supernal treasures and conclaves, on account of their great dignity.

1156. And they were entering into a mountain of pure
balm ; and the soul of Rabbi Abba was comforted.

1157. We have learned that after that day the com-
panions did not quit the house of Rabbi Schimeon.

1158. And when Rabbi Schimeon revealed the Ar-
cana, there were found none present there save those {companions),

1159. And Rabbi Schimeon called them the seven
eyes of Tetragrammaton, like as it is written, Zach. iii. 9 : " These are the seven eyes of Tetragrammaton." And this was said concerning us."^ * Meaning, I suppose, that Rabbi Abba adds this by way of note to the text. THE GREA TER HOL Y ASSEMBL Y. 255

1160. Rabbi Abba spake and said : "We six are lights
which shine forth from a seventh (light) ; thou art the seventh light (the origin of) us all.

1161. " For assuredly there is no stability in those six,
save (what they derive) from the seventh. For all things depend from the seventh."

1162. Rabbi Yehudah called him* the Sabbath of all
the six (Rabbi),

11 63. Like as it is written: **The Sabbath for Tetra-
grammaton, holy unto Tetragrammaton."

1164. What is the Sabbath? Holy unto Tetragram-
maton ; so also Rabbi Schimeon is, like the Sabbath, holy unto Tetragrammaton.

11 65. Rabbi Schimeon said: "It is strange that hef
who is girded about the loins, and clothed with a heavy garment, was not found in the place of our conclave when those holy matters were revealed ! "

1166. Meanwhile Elihu entered, and three beams of
light shone in his countenance.

1167. Rabbi Schimeon said unto him: "Why was it
that he was not present (otherwise. Why was not my lord present) in the sculptured square of his Lord in the nuptial day ? "

1168. He answered unto him: "Through thy life.
Rabbi, seven were chosen before Him, the Holy One — may He be blessed ! — (otherwise, seven days are prostrate before the blessed God) all those who could come and abide with Him, before that ye could enter into the House of Conclave.

1169"And I prayed that I might come among the
others, and I wished to adhere unto His shoulders (other- wise, And I asked Him, that it might be permitted me to enter in, but He constrained my shoulders), and I could not. * Him : i.e., Rabbi Schimeoa Ben Yochai, who was chief among the seven surviving Rabbis, like the Sabbath among the days of the week. t Elihu, who now enters.

2$6 KABBALAH.
1x70. "For in that day was I sent that I might perform miracles for Rav Hamenuna the elder and his companions, who had been taken away into the palace (otherwise: into the prison) of the King.

1171. "And I performed a miracle for them, and cast
down the King's rampart (otherwise : I cast down the wall of the royal palace for them), with whose chains they were bound; so that {their) forty-five warders were kept back.

11 72. "And I led forth Rav. Hamenuna and his com-
panions, and brought them up unto the valley of Aunu ; and they have been set free.

11 73. "And I have given unto them bread and water,
seeing they had not eaten for three days.

1174. "And all the day I quitted them not.

11 75. "And when I returned {hither)^ I found the Veil
expanded, which all these Columns ^ upheld ; and three of the Companions {had ascended) above it.

11 76. "And I spake unto them, and they answered:
* This is the portion of God the most Holy One — may He be blessed ! — from the nuptials f of Rabbi Schimeon and his companions.'

11 77. "Blessed art thou, -Rabbi Schimeon, and blessed
is thy portion, and that of those companions who are sitting in thy presence.

1178"How many paths are prepared for ye in the
world to come ! how many lights of lights are prepared that they may enlighten ye !

11 79. " And come, behold ! Therefore on this day there
are bound together for thee fifty crowns tor Rabbi Benchas Ben Yair, thy father-in-law, and I walk with him.

1180. "And all those are rivers of the mountains of
pure balm, for assuredly his place and lot is chosen (other- wise : and I saw that he had, &c.). * The columns of the Sephiroth. t This term is |occasionally used in a mystical sense to signify the acquisition of divine wisdom. THE GREA TER HOL Y ASSEMBL K 257

1181. {Rabbi Schimeon) said unto him: << Are therefore
the just united by the Union of the Diadems more on the days of the New Moon, of the feasts, and of the Sabbaths, than on any other days ? "

1182. He answered unto him: <VMost certainly;
also all those who are without. Like as it is written, Isa. Ixvi. 23: *And it shall come to pass that from one new moon to another, and from one sabbath unto another, shall all flesh come to worship before me, saith Tetragrammaton .'

1183. << If those come, how much more the just !

11 84. ''Wherefore from one new moon unto another ?
Because the patriarchs surround the Holy Chariot.

11 85. '*And from one Sabbath imto another Sabbath,
because the seventh day is surrounded by all the other six days.

11 86. '' Like as it is written : * And the Elohim blessed
the seventh day,' &c,

1187. ''And thou. Rabbi Schimeon, art the seventh:
thou shalt be the chief; and thou shalt be more crowned and sanctified than all.

11 88. "And with three most delicious feasts of the
seventh day shall the just be entertained because of thee in the world to come.

1189. " Also it is written, Isa. Iviii. 13 : ' Thou shalt call
the sabbath a delight, the holy of Tetragrammaton, honour- able.'

11 90. " Who is He, the Holy One of Tetragrammaton ?
This is Rabbi Schimeon Ben Yochai, who is called very glorious (60M) in this world and in {fht w$rld) to come." Hereunto is the Greater Holy Assembly. HADRA ZVTA QDIShA (ha idra zuta qadisha) ; OR,

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