Egyptian-Hebrew stream·Kabbala·The Kabbalah Unveiled (Mathers)·The Lesser Holy Assembly (Idra Zuta)

Source context

Theme

the death and mystical dissolution of Rabbi Shimon bar Yochai as revelation of the divine countenances and the unification of Microprosopus with the Supernal Father

Soul-faculty

Consciousness Soul

Steiner

not engaged in the GA corpus

Cross-tradition

• Zoharic Kabbalah (Idra Zuta)The Idra Zuta presents the death of a perfected sage as a theurgic event in which the hidden configurations of the divine face (Arich Anpin, Zeir Anpin, Nukvah) are disclosed to the assembled disciples, establishing cross-tradition congruence with the anthroposophical motif of the initiate's passing as a cosmic-spiritual revelation.
• Neoplatonism (Plotinus, Enneads I.6, VI.9)Plotinus describes the soul's final return to the One as an ecstatic dissolution of individual boundary, offering cross-tradition congruence with Shimon's death as the moment of maximal union between the human soul and the Ein Sof.
• Hindu Vedanta (Mahāsamādhi)The concept of mahāsamādhi — a realized master's conscious departure from the body at the moment of liberation — shows cross-tradition congruence with Shimon's voluntary, luminous death as the culmination of his contemplative mission.
• Christian mysticism (ars moriendi / deification)The Western Christian tradition of the ars moriendi frames holy death as the moment of divinization; this shares cross-tradition congruence with the Idra Zuta's depiction of Shimon's soul ascending while his body becomes luminous with divine light.

The Lesser Holy Assembly (Idra Zuta)

CHAPTER I.

WHICH CONTAINETH THE INTRODUCTION.

1Tradition. — On that day on which the Companions
were assembled together in the house of Rabbi Schimeon, and on which he had arranged his affairs because he was about to depart from the world, before him were Rabbi Eleazar his son, and Rabbi Abba, and the rest of the Com- panions ; and the house was full.

2Therefore lifting up his eyes, Rabbi Schimeon saw
that the house was full. And Rabbi Schimeon wept, saying: <<The second time when I was sick, and Rabbi Benchas Ben Yair was in my presence, and until I had chosen my place, life hath been prolonged unto me even until now.

3" When I was restored, fire surrounded (my habitation)
which hitherto hath never ceased, neither did any man enter in imto me without permission.

4'' But now I see that it is taken away, and that the
house is filled."

5Whilst they were sitting down. Rabbi Schimeon,
:«.*:-Wtf*:>i -*'*>

260KABBALAH.
opening his eyes, beheld a certain vision, and lo ! fire sur- rounded the house !

6Therefore all {the others)yfr&at forth, and Rabbi Eleazar
his son, and Rabbi Abba remained ; but the other Compan- ions sat without.

7Rabbi Schimeon said unto Rabbi Eleazar his son :
'' Go forth, and see whether Rabbi Yitzchaq be present, for whom I have made m^rself surety.

8<' And say thou unto him that he dispose his affiurs,
and that he may sit down with me. Blessed is his portion."

9Rabbi Schimeon arose and again sat down ; and he
laughed aloud, and rejoicing, said : '< Where are the Com- panions ? "

10Rabbi Eleazar arose and introduced them, and they
sat down in his presence.

11Rabbi Schimeon lifted up his hands and prayed a
prayer, and was joyful.

12And he said: '^Let those Companions who were in
the former Conclave* assemble here."

13Therefore, all the others having gone forth, there
remained Rabbi Eleazar his son, and Rabbi Abba, and Rabbi Yehudah, and Rabbi Yosi Bar Yoqeb, and Rabbi Chiya.

14In the meantime Rabbi Yitzchaq entered, to whom
Rabbi Schimeon said : << How excellent is thy lot ! How much joy is this day stored up for thee i "

15Rabbi Abba sat down behind his (f.#., Rahhi
Schimeon*s) back, and Rabbi Eleazar before him (f.^.. Rabbi Schimeon),

16Rabbi Schimeon spake and said: "Surely now is
the time of benevolence, and I desire to enter without con- fusion into the world to come.

17"And verily these sacred things, which hereunto
have never been revealed, I desire to reveal before the Schekhinah ; * That is, who had formed part of the Greater Holy Assembly. . 18. ''Lest they should say that I. have kept back any- thing, and that I hare been taken away from the world ; for even until now these things have been concealed in my heart, so that having entered into these very matters I may be with them in the world to come.

19**But this is my arrangement of you; let Rabbi
Abba write, and let Rabbi Eleazar my son speak openly ; but let the rest of the Companions in silence meditate in their heart."

20Rabbi Abba arose from his seat behind him, and
Rabbi Eleazar his son sat down.

21He said unto him, ''Arise, O my son, for another
shall sit in that seat;*' and Rabbi Eleazar arose.

22Rabbi Schimeon covered himself and sat down ; and
he commenced, and said Ps. cxv. 17 : '" The dead shall not praise IH, Yah^ nor all they who go down into silence !

23*" The dead shall not praise Yah; 'so it is. certain
that it is assuredly those who are called dead ; for He, God, the most Holy One — may He be blessed !— is called the Living One, and is Himself commemorated among those who are called living, and not with those who are called dead.

24"And the end of this text runneth thus : ' Nor all
they who go down into silence ; ' for all they who go down into silence remain in Gehenna.

25" There is another reason appertaining to those who
are called living, for God the most Holy One — may He be blessed ! — desireth their glory."

26Rabbi Schimeon said: "How different is this
occasion from that of the former conclave! For into a certain conclave* came He, the most Holy and Blessed God, and His Chariot.

27" Now verily He, the Holy One, is here— may He
* Meaning that the Greater Holy Assembly had been as it were the reflection of the conclave of the Sephiroth above. The word used for " chariot " is not Mercavah^ but Rethikh, u«i>*itt*^"i

262KABBALAH.
be blessed — and He hath approached with those Just who are in the Garden of Eden,'** which did not occur in the former conclave.

28'' And God, the Most Holy One — may He be
blessed — more promoteth the glory of the Just than His own glory.

29'' As it is written concerning Jeroboam, who sacri-
ficed unto and served other gods, and yet God, the Most Holy One — may He be blessed ! — waited for him.

30" But because he stretched forth his hand against
Iddo the prophet, his hand became withered.

31'< For it is written, i Kings xiii. 4 : < And his hand
became withered, &c.' Here it is not written that it was because he served other gods, but because he extended his hand against Iddo the prophet, &c.

32" Now, therefore, God the Most Holy One — may
He be blessed ! — promoteth their glory (i.^., that of the Just), and they all come with Him,"

33He said: "Verily, Rav Hamenuna the elder is
here, and around him are seventy Just represented in his circle, of whom certain shine with the splendour of the Ancient and Most Holy One, the Concealed with all Concealments.

33t ** He, I say, cometh, in order that with joy he
may hear those words which I shall speak."

34And when he had sat down he said : " Assuredly
here a seat hath been set aside for Rabbi Benchas Ben Yair."

35The companions who were there trembled greatly,
and they arose, and sat down in the lower part of the house ; but Rabbi Eleazar and Rabbi Abba {still sat) before Rabbi Schimeon.

36Rabbi Schimeon said : " In the former Assembly
we acted thus, namely, that all the companions spoke, and I also with them, by turns. * I.e.t The Paradise above. t In the original both this and the foregoing section, apparently by an oversight, have the number 33 attached to them.

37'< Now I shall speak alone, and let all hear my
words superiors and inferiors ; blessed be my portion this day ! "

38Rabbi Schimeon commenced, and said, Cant. vii. 10:
'* ' I am my beloved's, and his desire is towards me.'

39** As long as I have been bound unto this world in
one link with God, the Most Holy One — may he be blessed i — have I been bound, and therefore now is His desire towards me.

40" For He Himself and His whole holy company
come, so that with joy they may hear the concealed words, and the praise of Him, the Most Holy Ancient One, the Concealed with all Concealments.

41'' And He separateth Himself ever more and more ;
He is separated from all things, neither yet doth He alto- gether separate Himself, seeing that unto Himself all things adhere, and that He Himself adhereth unto all ; HVA, Ifoa, He Himself is all; He the Most Holy Ancient of all Ancients, the Concealed with all Concealments.

42'< He hath been formed, and yet as it were He hath
not been formed. He hath been conformed, so that He may sustain all things ; yet is He not formed, seeing that He is not discovered.

43<< When He is conformed He produceth nine Lights,
which shine forth from Him, from His conformation.

44'< And from Himself those Lights shine forth, and
they emit flames, and they rush forth and are extended on every side, like as from an elevated lantern the rays of light stream down on every side.

45*'And those rays of light,'^ which are extended,
when anyone draweth near unto them, so that they may be examined^ are not found, and there is only the lantern alone.

46'* So also is He the Most Holy and Ancient One :
He is that highest Light concealed with all concealments, * Carrying on the simile of the lantern and its rays. .-iJCf-r-^'^SjBBbMfpr^T- -^i.^^ I " ^jmnf II . i^lWFWWH

264KABBALAH.
and He is not found ; those rays* (proceeding from Him) being excepted, which are extended, which are revealed, and which are hidden.

47*' And they are called the Holy Name, and therefore
are all things One.

48*' Which truly our companions have said in former
books, that certain paths have been created by the Most Holy Ancient One, who is revealed through them collectively and severally ; since they are the conformations of the Most Holy Ancient One, concerning them now there is not time for examination.

49**I have spoken concerning them in the Holy
Assembly, and I have beheld that which before I did not understand in such a manner, and I have hidden the matter in my heart.

50'< But now I alone will describe these things before
the Holy King, and all those assuredly just men who have assembled to hear these words." CHAPTER n. CONCERNING THE SKULL OF THE ANCIENT ONE, AND CON- CERNING HIS brain; and concerning THE THREE HEADS, AND THE HAIR, AND THE DISCRIMINATORY PATHS.

51The skull of the White Head hath not b^inning,
but its end is the convexity of its joining together, which is extended, and shineth.

52And from it the just shall inherit four hundredf
desirable worlds in the world to come.

53And from this convexity of the joining together
*TheSephiroth. t Which is the number of Th, the last letter of the Hebrew Alpha- bet, which includes the symbology ef the cross. of this White Skull daily distilleth a dew into Micropro- sopus, into that place which is called Heaven ; and in that very place shall the dead be raised to life in the time to come.

54Like as it is written, Gen. xxvii. 27 : " And
Elohim shall give thee from the dew of heaven."

55And His head is filled with that dew, and all the
place of the apple-trees distilleth therewith.

56He, the Most Holy Ancient One, is hidden and con-
cealed, and in that SkuU is the Supernal Wisdom concealed, who is found and who is. not found.

57For assuredly in Him, the Ancient One, nothing is
revealed save the Head alone, seeing that that Head is itself Ihe Head of all heads. .

58The beginning of that Supernal Wisdom which
also is itself the Head, is hidden therein, and is called the Supernal Brain, the Hidden Brain, the Tranquil and Calm Brain ; neither doth any man know it save He Himself.

59Three Heads have been formed forth, one within the
other, and the other above the other.

60One Head is the Concealed Wisdom, which is
-covered and is not disclosed.

61And this Hidden Wisdom is the Head of all things,
and the Head of the remaining wisdoms.

62The Supernal Head is the Most Holy Ancient One,
the Concealed with all Concealments.

63The Head of all H eads, the Head which is not a Head'^
— namely, that which is in that Head — neither knows nor is known, because it cannot be comprehended either by Wisdom or Understanding. /

64And therefore is it read. Num. xxiv. 11 : *' Fly thee
in thy place ; " and Ezek. i. 14. The Chaioth^ living crea- tures, are said to run forth and return. * That is to say, which will hardly admit even of so vague a defini- doD, seeing it is the Indefinite Absolute in Kether.

266KABBALAH.

65And therefore is the Most Holy Ancient One
called AIN, Ain^ the Negatively Existent ; seeing that back from Him dependeth the AIN, the Negative Exist- ence.*

66But all these hairs and all those locks depend from
the Hidden Brain.

67And all are calm (otherwise, are disposed) in the
Equilibrium ; neither in any manner is the neck seen (i.e.,. because of the lacks which overshcidaw if),

68Because He the Most Holy Ancient One is in an
unvarjring condition of joy, neither changeth He from mercjr for ever.

69But in the thirteen measurements! of mercies is He
found, because that Wisdom hidden in Him is divided into- three| paths in a quartemary, and He Himself the Ancient One comprehendeth them, and through them doth He reign over all things.

70One {path) which shineth in the midst of the hairs-
going forth from the Skull, is that path by whose light the just are led into the world to come.

71Like as it is written, Prov. iv. 18: ** And the path of
the just shineth as the light."

72And concerning this it is written, Isa. Iviii. 14:
** Then shalt thou delight thyself in Tetragrammaton." * We must be most careful not to misapprehend the meaning intended^ to be conveyed in this passage. Kether. the Ancient One, Macropro- sopus, is not in the more restricted sense of the first Sephira, the AIN, but that that idea links back from Him must be manifest on considera- tion. Yet even He, the Vast Countenance, is hidden and concealed ; how much more, then, the AIN ! From Negative to Positive, through Potential Existence, eternally vibrates the Divine Absolute of the Hidden. Unity of processional form masked in the Eternal Abyss of the Unknow- able, the synthetical hieroglyph of an illimitable pastless futureless Present. To the uttermost bounds of space rushes the Voice of Ages,, unheard save in the concentrated unity of the thought-formulated Abstract, and eternally that Voice formulates a Word which is glyphed. in the vast ocean of limitless life. t The thirteen conformations of the beard of Macroprosopus. { The Trinity completed by the Quaternary.

73And from that path'*' are all the other paths illu-
minated which depend from Microprosopus.

74He the Eternal Ancient of the Ancient Ones is the
highest Crown among the Supernals, wherewith all Diadems and Crowns are crowned.

75And from Him are all the Lights illuminated, and
they flash forth flames and shine.

76But He verily is the Supreme Light, which is hidden,
which is not known.

77And all the other Lights are kindled by Him, and
derive {their) splendour {from him).

78He the Most Holy Ancient One is found to have
three heads, which are contained in the one Head.f

79And He Himself is that only highest supreme Head.

80And since He the Most Holy Ancient One is thus
symbolized in the Triad, hence all the other Lights which shine are included in Triads. |

81Moreover, the Most Holy Ancient One is also sym-
bolized by the Duad.

82And the division of the Ancient One in the Duad
* Kether, the first Sephira, from which all the other Bephiroth, pro- ceed, namely, those which are summed up in the Tetragrammaton. ii.e.. His manifestation is triune. I This refers to the Triads in the Sephiroth, when the Autz Chaiim is formed. (See Introduction.) It will be found that in this arrange- ment of the ten Sephiroth there are ten Triads, viz : (i) Kether, Chokmah, Binah. (2) Chesed, Geburah, Tiphereth. (3) Netzach, Hod, Yesod. (4) Chokmah, Chesed, Netzach. (5) Tephereth, Yesod, Malkuth. (6) Binah, Geburah, Hod. (7) Chokmah, Tiphereth, Hod. (8) Binah. Tiphereth, Netzach. (9) Chesed, Tiphereth, Hod. (10) Geburah, Tiphereth, Netzach. Wherein Kether and Malkuth are each repeated once ; Chokmah, Binah^ Chesed, and Geburah thrice ; Tiphereth, six times ; Netzach and Hod each four times ; and Yesod twice. ^68 KABBALAH. is so that the {one form is) the Highest Crown of all the Supernals, the Head of all Heads.

83And {the other is) that superior Head, and It is not
known.

84So also all the remaining Lights are mystically
divided into Duads.

85Furthermore, the Most Holy Ancient One is
symbolized and concealed under the conception of the Unity, for He. himself is One, and all things are One.

86And thus all the other Lights are sanctified, are
restricted, and are bound together in the Unity or Monad, and are One; and all things are HVA, Hoa^ Himself. CHAPTER HI. CONCERNING THE FOREHEAD OF THE MOST HOLY ANCIENT ONE.

87The Forehead, which is uncovered in the Most Holy
Ancient One, is called Grace.

88For that Supernal Head concealed in the Higher,
which no man hath known, expandeth a certain external manifestation, beautiful and gracious, which is compre- hended in the Forehead.

89And since He Himself is the grace of all gracious-
ness ; hence He assumeth the conformation of the Forehead, which is disclosed in the most intense light (otherwise, hath a formation in the figure of a leaf). «

90And when It is disclosed, the grace of all gracious-
ness is found in all worlds.

91And all the prayers of the Inferiors are accepted;
and the countenance of Microprosopus is illuminated, and all things are found to exist in mercy. . 92. And since {through this) all judgments are hidden and subjected, hence in the Sabbath, in the time of the afternoon prayers, in which all judgments are excited, that Forehead is disclosed.

93And all the judgments are turned aside, and mercies
are found.

94And therefore is the Sabbath found without judg-
ment, as well that which is above as that which is below ; also the fire of Gehenna is restrained in its place, and the transgressors are at rest.

95And therefore is the Spirit, NShMTh, of Joy added
on the Sabbath.

96And it behoveth man to rejoice with three feasts on
the Sabbath ; for all truth, and the whole system of true faith, is found therein (/.^., in the Sabbath),

97And it behoveth man to prepare the table, that he
may eat in the three feasts of true faith, and rejoice in them.*

98Rabbi Schimeon said : '* I attest concerning myself,
before all these who are here present, that through all my days I have not omitted these three feasts, and that because of them I have not been compelled to fast on the Sabbath.

99'' Furthermore, also on other days I have not been
compelled (to fast)^ much less on the Sabbath, for he who rightly acteth concerning these (feasts) is the adept of perfect truth.

100''The first feast is that of the Great Mother;
the second that of the Holy King ; and the third that of the Most Holy Ancient One, the Concealed with all Con- cealments.! loi. ''And in this world, who can thoroughly foUow^ out, through them, those paths ? * In many of the ancient mysteries a feast was part of the ceremony^ analogous to our Eucharist Verhum sapUntihus, t That is, the greatest triad of the Sephiroth, the Crown, King, and Queen ; which finds a parallel in the Osiris, Isis, and Horus ; the Axi- eros, Aziochersos, and Axiochersa of Lemnos and Bamothrace, &c., &c. rf03.. ' . \-».iv<^

270KABBALAH.

102<' If this RTzVN, Ratzoti^ Grace, be revealed, all
those judgments are enlightened, and are diverted from their concentrated rigour.

103" The conformation of Him, the Most Holy
Ancient One, is instituted through one form, which is the ideal Syntagma of all forms.

104''The same is the Concealed Supernal Wisdom,
the synthesis of all the rest.

105''And this is called ODN, Eden^ or the supernal
Paradise, concealed with all occultations. T06. " And it is the Brain of the Most Holy Ancient One, and that Brain is expanded on every side.

107"Therefore is it extended into Eden, or another
Paradise,"^ and from this is Eden or Paradise formed forth.

108" And when this Head, which is concealed in the
Head of the Ancient One, which is not known, extendeth a certain frontal formation, which is formed for brilliance, then flasheth forth the Lightning of His Brain.

109" And it is formed forth and illuminated with many
Lights. no. "And it produceth and designeth (a certain effect) in this Light (otherwise, in this opening), in this Forehead, whereon is inscribed a certain Light, which is called RTzVN, Ratzon, Grace.

111"And that Grace is extended backward into the
beard, even unto that place where it can remain in the beard, and it is called the Supernal, ChSD, Chesed^ Mercy.

112" And when this Grace is uncovered, all the Lords
of Judgment behold It, and are turned aside." ^Described in other places as the Supernal Eden and the Inferior Eden. CHAPTER IV. CONCERNING THE EYES OF THE MOST HOLY ANCIENT ONE.

113The eyes of the Head of the Most Holy Ancient
One are two in one,* equal, which ever watch, and sleep not.

114. Like as it is written, Ps. cxxi. 4 : " The Keeper
of Israel neither slumbereth nor sleepeth," &c. — namely, of Israel the holy.

115And therefore are there no eyebrows nor eyelashes
unto His eyes.

116This Brain is conformed and illuminated with three
supernal white brilliances.

117With this white brilliance are the eyes of Micro-
prosopus bathed.

118As it is written. Cant. v. 12: "Washed with
milk," flowing down from the fulness of that primal white brilliance.

119And with the remaining white brilliances are the
other lights cleansed and purified. I2c. The Brain is called the fountain of Benevolencei the fountain wherein all blessings are found.

121And since this Brain radiateth into the three white
brilliances of the eye {of Microprosopus\ hence is that called the ''good eye," concerning which it is said, Prov. xxii.

9: ''It shall be blessed," or rather that from it dependeth
blessing.

122For through the Brain are manifested the white
brilliaaces of the eye.

123And when this eye looketh upon Microprosopus,
all the worlds are (/W a state of) happiness* * The Duad equated in the Monad. Compare what I have previ- ously remarked concerning the profile symbolism of Macroprosopus. ufc^-Stf-^iiJStore >"43K#?S

272KABBALAH.

124This is the right eye. The inferior eyes are right
and left, two in duplicate colour.

125In the *'Book of Concealed Mystery" have we
taught that there is a Superior Yod, an Inferior Yod ; a Superior He, an Inferior He ; a Superior Vau, an Inferior Vau.

126Unto the Ancient One pertain all the Superiors,
and unto Microprosopus the Inferiors.

127They depend not in another manner, but only
thus ; for from the Most Holy Ancient One do they depend..

128For the Name of the Ancient One is concealed in
all things, neither is it found.

129But those letters which depend from the Ancient
One, {so that they may be established, are all inferiors. For were it not so, they could not be established.

130And therefore is the Holy Name"^ alike concealed
and manifest.

131For that which is concealed pertaineth unto the
Most Holy Ancient One, the Concealed in all things.

132But that, indeed, which is manifested, because it
dependeth, belongeth unto Microprosopus. (Otherwise, that which is manifested, is so for this reason — that it is mani- fested because it dependeth, &c.) i33« And therefore do all the blessings require both concealment and manifestation.

134Those concealed letters which hang behind depend
from the Most Holy Ancient One.

135Wherefore do they hang behind? For the pur-
pose of establishing the Inferior Yod. (Otherwise, assuredly from the Skull, from the Forehead, from the Eyes, do they depend. And the Yod Maternalf dependeth towards the Inferior Yod.) * The student will observe throughout the Qabalah that great stress is laid on the power of names, which arises from the fact that each qabalistical name is the synthesis of a power. Hence to '* pronounce that name " is to use that power. t The word I have translated *• Maternal " is AMH, Antahy with a double Kamett point. Rosenroth renders it '* Yod Membri,^* CHAPTER V. -CONCERNING THE NOSE OF THE MOST HOLY ANCIENT ONE.

136The Nose. From this nose, from the openings
of the nostrils, the Spirit of Life rusheth forth upon Microprosopus.

137And from that opening of the nose, from those
openings of the nostrils, dependeth the letter He, in order to establish the other and Inferior He.

138And that Spirit proceedeth from the hidden brain,
and She is called the Spirit of Life, and through that Spirit*' will all men understand ChKMThA, Chokmatha, Wisdom, in the time of King Messiah.

139As it is written, Isa. xi. 2: "And the Spirit of
Wisdom and Understanding, RVCh ChKMH VBINH, Ruach Choktnah Va-Binah^ shall rest upon Him," &c.

140This nose is life in every part ; perfect joy, rest of
spirit, and health.

141The nose of Microprosopus is as we have (before)
conformed it.

142Since concerning Him it is said, Ps. xviii. 9 :
** There ascendeth a smoke in His nose," &c.

143But concerning this it is written, Isa. xlviii. 9 :
'* And for my name's sake will I defer mine anger (literally^ lengthen my nose) for thee."

144(But in the Book which is called *' The Treatise
of the School of Rav Yeyeva the Elder," the letter He is located in the mouth, and he doth not argue in the same manner as in the text, neither doth he bring about the * Speaking of the unity, the " Sepher Yetzirah" says: " One is She. the Spirit of the Elohim of life (blessed and more than blessed be His name who is the life of ages), Voice, and Spirit, and Word — this is She the Spirit of holiness. T

274KABBALAH.
same combination, although the matter eventuateth in the same manner.)

145But yet from the letter the judgment dependeth,
and judgment pertaineth unto the nose {of Microprosopus). Like as it is written, Ps. xviii. 9 : *< Smoke ascendeth out of His nose."

146And if thou sayest that behold also it is
written, " And fire out of His mouth consumeth," surely the foundation of wrath dependeth from Hi& nose.

147All the conformations of the Most Holy Ancient
One are formed forth from the calm and concealed brain.

148And all the conformations of Microprosopus are
formed through the Inferior Chokmah^ Wisdom. Like as it is written, Ps. civ. 24 : '< All these hast thou made 'vet Chokmah.'* And certainly it {Wisdom) is the epitome of all things.

149Now what is the difference between H, Ife, and H,
He ? By the Inferior He is judgment stirred up ; but in this instance, through the other He, mercy unto mercy is denoted. CHAPTER VI. CONCERNING THE BEARD OF THE MOST HOLY ANCIENT ONE,^

150From the Beard of the Most Holy Ancient One
hangeth the whole ornament of all, and the Influence ; for all things are called from that beard, Influence.

151This is the Ornament of all Ornaments, and
this influence do all the superiors and inferiors alike behold.

152From this Influence dependeth the life of all
things.

153From this Influence heavens and earth de-
pend, the rains of grace, and the nourishment of all things.

154From this Influence cometh the providence of all
things. From this Influence depend all the superior and inferior hosts.

155Thirteen fountains of excellent and precious oil
depend from this beard of most glorious Influence, and they all flow down into Microprosopus.

156Say not thou, however, that all do so, but nine of
them are found {in Microprosopus) for the purpose of divert- ing the judgments.

157And whensoever this Influence hangeth down in
equilibrium even unto the heart, all the Holinesses of the Holinesses of Holiness depend from it.

158In that Influence is extended an expansion of
the Supernal Emanation,* which is the Head of all Heads, which is not known nor perfected, and which neither superiors nor inferiors have known, because from that Influence all things depend.

159In this beard the Three Heads concerning which
we have spoken are expanded, and all things are associated together in this Influence, and are found therein.

160And therefore every ornament of ornaments de-
pendeth from that Influence.

161Those letters which depend from this Ancient One
all hang in that beard, and are associated together in that Influence,

162And they hang therein for the purpose of establish-
ing the other letters.

163For unless those letters could ascend into the
Ancient One, those other letters could not be established.

164And therefore Moses saith when necessary IHVH,
* The word is QVTRA : Rosearoth translates it by " Aporrhea." It may also be translated "vapour," or " nebula." .■F>Prt*''.'*:^''-i

276KABBALAH.
IHVH, twice; and so that an accent distinguishes the one from the other.

165For assuredly from the Influence all things
depend.

166By that Influence are both superiors and inferiors
brought into reverence, and are prostrate before It.

167Blessed is he who attaineth hereunto.
CHAPTER VII. CONCERNING TH£ BRAIN AND THE WISDOM IN GENERAL.

168Op this Most Holy Ancient One, Concealed with
all Concealments, there is no mention made, neither is He found.

169For since this Head is the supreme of all the
supernals, hence He is only symbolized as a head alone without body, for the purpose of establishing all things.

170And He Himself is concealed, and hidden, and
kept recondite by all things.

171His conformation is that He is formed forth in that
brain, the most hidden of all things, which is expanded and formed forth, and hence proceedeth the superior and inferior ChSD, Chesed^ Mercy.

172And the superior Chesed is formed forth and ex-
panded, and all things are comprehended in this concealed brain.

173For when that White Brilliance is formed forth
in that Light, it acteth upon that which acteth upon this brain, and it is enlightened.

174And the second brain dependeth from that very
glorious Influence, it is expanded into the thirty-two* * The ten numbers and twenty-two letters. paths, when it is illuminated, then it shineth from that very glorious Influence.*

175Therefore are the Three Supernal Heads illu-
minated; Two Heads, and One which comprehendeth them ; and they hang in that Influence, and by It are they comprehended.

176Hence becometh the ornament of the beard to be
manifested, which is the occult Influence.

177And those inferiors are conformed, like as the Most
Holy Ancient One.

178The Three Heads surround Him ; thus all things
can appear in the Three Heads; and when they are illu- minated all things depend together from Him in the Three Heads, whereof two are on the two sides, and one which includeth them.

179And if thou sayest, "Who is the Most Holy
Ancient One ? " Come and see. The Supreme Head is that which is not known, nor comprehended, nor designated, and that (Head) comprehendeth all things.

180And the Two Heads are contained in Itself.
(Otherwise hang, &c.)

181And then are all these things thus ordained ; truly
Himself existeth not in numeration, nor in system, nor in computation, but in the judgment of the heart.

182Concerning this it is written, Ps. xxxix. 2 : "I
said I will take heed unto my ways, that I offend not with my tongue."

183The place of commencement is found from the
Most Holy Ancient One, and it is illuminated by the In- fluence. That is the Light of Wisdom.

184And it is extended in thirty-two directions^ and
departeth from that hidden brain, from that Light which existeth in Itself.

185And because the Most Holy Ancient One shineth
in the beginning (otherwi?^, in the wisdom), this itself is * MZL - 40 + 7 + 30 = 77. which is OZ, Strength or Vigoar. This Gematria is worthy of note as giving the idea of foundationid power.

278KABBALAH.
this. And the same is that beginning from which mani- festation is made.

186. And is conformed in the Three Heads, which One
Head includeth.

187And those three are extended into Microprosopus,
and from them all things shine forth.

188Thenceforth this Wisdom instituteth a formation,
and produceth a certain river which floweth down and goeth forth to water the garden.

189And it entereth into the head of Microprosopus,
and formeth a certain other brain.

190And thence it is extended and floweth forth into the
whole body, and watereth all those plants {of the garden of Eden).

191This is that which standeth written. Gen. ii. 9:
" And a river went out of Eden to water the garden, &c."

192But also this Wisdom instituteth another forma-
tion, and is extended and goeth into the head of Micropro- sopuS| and formeth another brain.

193That is the Light from which are produced those
two rivulets which are associated together, carved out hollows in the One Head, which is called the depth of the fountain.*

194Concerning which it is written, Prov. iii. 20 : "In
DOTh, Daath^\ Knowledge, the depths are broken up.'*

195And it entereth into the head of Microprosopus,
and formeth another brain.

196And thenceforth is it extended and goeth into the
interior parts of His body, and filleth all those conclaves and assemblies of His body.|

197This is that same which is written, Prov. xxiv. 4:
" In Daath shall the secret places be filled."

198And those shine from the Light of that supernal
* I.e.y the containing power. t Daath is the conjunction of Chokmah and Binah. (See *' Book of Concealed Mystery," ch. i. § 40.) J See *• Greater Holy Assembly," ch. xxviii. § 566. concealed brain which shineth in the Influence, MZL, of the Most Holy Ancient One.

199And all things depend mutually from Himself,
and mutually are bound together unto Himself, until He is known, because all things are one, and HVA, Ifoa, He, the Ancient One, is all things, neither from Him can anything whatsoever be separated.

200Into three other Lights, which are called the
Fathers, do these three Lights shine, and these fathers shine into the children, and all things shine forth from the one place.*

201When He, that Ancient One, who is the Grace of
all Grace, is manifested, all things are found in light and in perfect happiness.

202This Eden is derived from the superior Eden, the
Concealed with all Concealments.

203And therefore is that Eden called the beginning in
the Ancient One ; neither yet, however, is there beginning or end.t

204And since in Him beginning and end exist not, hence
He is not called AThH, A^ak, Thou ; seeing that He is con- cealed and not revealed. But HVA, Hoa, He, is He called.

205But in that aspect wherein the beginning is
found, the name AThH, Afak, Thou, hath place, and the name AB, Ad, Father. For it is written, Isa. Ixiii. 16 : " Since A^aAy Thou, art Ad, our Father."

206In the teaching of the school of Rav Yeyeva the
Elder, the universal rule is that Microprosopus be called AThH, Afak, Thou; but that the most Holy Ancient One, who is concealed, be called HVA, Ifoa, He ; and also with reason. * This is analogous to the teaching of the " Sepher Yetzirah/' that the Three Mothers A, M, Sh, radiate into three paternal forms of the same. A, M, and Sh, symbolize the potencies of Air, Water, and Fire. t For commencement denotes end, and end denotes commencement ; how. then, in the Absolute can there be either ? Nevertheless, in the Absolute must we seek for the hypothetical starting-point of life. .-.^*i- . 'tv- ' ..:j 2S0 KABBALAH.

207Now truly in that place wherein beginning i»
found, is He thus called, although He is concealed.

208And therefrom is the beginning, and it is called
AThH, Atha, Thou; and He is the Father of the Fathers.

209And that Father proceedeth from the Most Holy
Ancient One, like as it is written, Job. xxviii. 12: "And ChKMH, Chokmah^^ Wisdom, is found from AIN, Ain^ the Negatively Existent One;" and therefore is He not known.

210Come and see ! It is written, ibid, 22 : " The
Elohim have known the path ; ** His path, properly speaking.

211But again, further on : VHVA, F<3-J^a, and He
Himself knoweth His place; *' His place properly speaking ;. much more His path ; and much more this Wisdom which is concealed in the Most Holy Ancient One.

212This Wisdom is the beginning of all things.
Thencefrom are expanded the thirty-two paths : ShBILIN,. Skebilin, Paths, I say ; and not ARChIN, Archin^ By- ways.

213And in them is the Law comprehended, in the-
twenty- two letters and in the ten utterances.!

214This Chokmah is the Father of Fathers, and in
this Chokmah is beginning and end discovered ; and therefore is there one Chokmah supernal, and another Chokmah inferior.

215When Chokmah is extended, then is He called
the Father of Fathers, for in none else are all things comprehended save in Him. (Otherwise, when they are expanded all things are called Chokmoth,J and the Father of Fathers ; all things are comprehended in no place, save herein.) * Let the student carefully note that this is the second Sephira, the I of IHVH, the Father proceeding from Macroprosopus, Kether, as He- proce#*deth from Ain Soph. t The Sephiroth. or numbers. } Chokmoth is plural of Chokmah, Wisdom.

216As it is written, Ps. civ. 25: "All things in
Chokmah hast Thou formed.'*

217Rabbi Schimeon lifted up his hands, and re-
joiced, and said: Assuredly it is Eden or Paradise, and all things have their operation in this hour. CHAPTER VIII. CONCERNING THE FATHER AND THE MOTHER IN SPECIAL.

218Comb audi behold. When the Most Holy Ancient
One, the Concealed with all Concealments, desired to be formed forth. He conformed all things under the form of Male and Female ; and in such place wherein Male and Female are comprehended.

219For they could not permanently exist save in
another aspect of the Male and the Female (their countenances being joined together).

220And this Wisdom embracing all things, when
it goeth forth and shineth forth from the Most Holy Ancient One, shineth not save under the form of Male and Female.

221Therefore is this Wisdom extended, and it is found
that it equally becometh Male and Female.

222ChKMH AB BINH am, Chokmah Ab Binah
Am : Chokmah* is the Father, and Binah is the Mother, and therein are Chokmah, Wisdom, and Binah, Under- standing, counterbalanced together in most perfect equality of Male and Female.

223And therefore are all things established in the
* Chokmah is the second and Binah is the third of the Sephiroth. This section is a sufficient condemnation of all those who wish to mak^. out that woman is inferior to man. ''—-- r' ■„" .. "^-v . ::.;^ «82 KABBALAH. equality of Male and Female; for were it not so, how could they subsist !

224This beginning is the Father of all things ; the
Father of all Fathers ; and both are mutually bound together, and the one path shineth into the other — Chokmah, Wisdom, as the Father ; Binah, Understand- ing, as the Mother.

225It is written, Prov. ii. 3 : ** If thou callest Binah
the Mother."

226When They are associated together They gene-
rate, and are expanded in truth.

227In the teaching of the school of Rav Yeyeva the
Elder it is thus taught : " What is Binah the Mother of Understanding ? '* Truly when They are mutually associated together.

228Assuredly Yody I, impregnateth the letter He^
^H, and produceth a Son, and She herself bringeth Him forth.'''

229And therefore is it called BINH, as if (it were
a transposition of) BN IH, Ben Yah, Son of IH (or /, Yod, H, He, and BN, the Son).

230But They both are found to be the perfection of
all things when They are associated together, and when the Son is in Them the Syntagma of all things findeth place.

231For in Their conformations are They found to be
the perfection of all things — Father and Mother, Son, and Daughter.

232These things have not been revealed save unto
the Holy Superiors who have entered therein and de- parted therefrom, and have known the paths of the Most Holy God (may He be blessed !), so that they have not erred in them either on the right hand or on the left. * For Chokmah and Binah in the Sephiroth answer unto I and H in the name IHVH, as has been already shown in the Introduction ; and these bring forth Microprosopus the Son, the letter Vau^ V, answering in numerical value to the number 6, and to the fourth, fifth, «ixth. seventh, eighth, and ninth Sephiroth.

233For thus it is written, Hos. xiv. 9 : " The paths
of Tetragrammaton are true, and the just shall walk in them," &c.

235For these things are concealed, and the Holy
Highest Ones shine in them, like as light proceedeth from the shining of a lantern.

236These things are not revealed save unto those
who have entered therein and departed therefrom ; for as for him who hath not entered therein and departed there- from, better were it for him that he had never been born.

237For it hath been manifested before the Most Holy
Ancient One, the Concealed with all Concealments, because these things have shone into mine heart in the perfection of the love and fear of the Most Holy God, may He be blessed !

238And these, my sons, who are here present, know
these things ; for into these matters have they entered and therefrom have they departed ; but neither yet into all (the secrets of them),^

239But now are these things illustrated in {their) per-
fection, even as it was necessary. Blessed be my portion with them in this world !

240Rabbi Schimeon said: All which I have said
concerning the Most Holy Ancient One, and all which I have said concerning Microprosopus, all are one, all are HVA, Hoa^ Himself, all are Unity, neither herein hath separation place.

241Blessed be HVA, Ifoa, He, and blessed be His
Name unto the Ages of the Ages.

242Come, behold ! This beginning which is called
Father,! is comprehended in I, Yod^X which dependeth from the Holy Influence. * This clause refers to the " Unwritten Qabalah. '* f Chokmah, the second Sephira, which, however, is as it were the repetition of Kether. } That is, the letter I, Yod, in IHVH, which is said in the " Book of Concealed Mystery" to symbolize Macroprosopus only in its highest point. .•» >»Jr^'i--*^- . £31

284KABBALAH.

243And therefore is I, Yod^ the Most Concealed of all
the other letters."^

244For I, Yod^ is the beginning and the end of alt
things.

245And that river which floweth on and goeth forth is
is called the World, which is ever to come and ceaseth never.

246And this is the delight of the just, that they may
be made worthy of that world which is to come, which ever watereth the garden of Eden, nor faileth.

247Concerning this it is written, Isa. Iviii. 11: " And
like a fountain oi water, whose waters fail not."

248And that world to come is created through I, Yod.

249As it is written, Gen. ii. 9 : " And a river went
forth out of Eden to water the garden.'*

250For I, Yod^ includeth two letters.

251In the teaching of the school of Rav Yeyeva*
the Elder thus is the tradition. Wherefore are VD, Vau Dalethy\ comprehended in IVD, Yod f Assuredly the planting of the garden is properly called V, Vau; and there is another garden which is D, Da/efh, and by that Vau is Daleth watered, which is the symbol of the qua- ternary. J

252And an Arcanum is extended from this passage,,
where it is written : '* And a river went forth out of Eden."

253What is Eden ? It is the supernal ChKMH,
Chokmahj Wisdom, and that is I, Yod {in /, F, D), * See •• Book of Concealed Mystery," ch. ii. § 37 ; ch. iv. § 11. t See •* Book of Concealed Mystery," ch. ii. § 37. } The amount of occult symbolism in this section is enormous, and the key of it is the name of the letter I, which is IVD, Yod. This is a trinity of letters, and their numerical value is I = 10, V = 6, D = 4, total 20, equivalent to double I ; but for reasons given in the " Book of Concealed Mystery," the second I is reproduced by a Hexad and a Tetrad— namely, V and D. I = 10, the decimal scale of Sephirotic notation, the key of processional creation ; V = 6 = Tiphereth, and Microprosopus the Son united to D = 4, the Cross. Here is the mys- tery of the crucifixion of the Son on the tree of life ; and again th«t Qabalah agrees with Christian symbolism.

254" To water the garden." That is V, Vau.

255''And thence it is divided and goeth forth into
four heads.*' That is D, Daieth.

256And all things are included in IVD, Yod^ and
therefore is the Father called All, the Father of Fathers.

257The beginning of all is called the Home of All.
Whence I VD, Yod, is the beginning and the end of all ; like as it is written, Ps. civ. 24 : " All things in Chokmah hast Thou made."

258In His place He is not manifested, neither is He
known ; when He is associated with the Mother, BAMA, Be-Ama^ then is He made known (otherwise, symbolized) in the Mother, BAIMA, Be-Aimar'

259And therefore is Aima known to be the con-
summation of all things, and She is signified to be the beginning and the end.

260For all things are called Chokmah, and therein
are all things concealed ; and the Syntagma of all things is the Holy Name.

261Thus far have we mystically described that which
we have not said on all the other days. But now are the aspects shown forth.

262{As to the Sacred Name IHVH,) I, Yod, is in-
cluded in this Chokmah, Wisdom ; H, He^ is Aima, and is called Binah, Understanding; VH, Vau He^ are those two Children who are produced from Aima, the Mother.

263Also we have learned that the name BINH,
Binah, comprehendeth all things. For in Her is I, Yod^ which is associated with Aima, or the letter H, He^ and together they produce BN, Ben^ the Son, and this is the "> * Be Ama^ with the Mother. H&;p.4ma, AMA, Mother = 42. Be Aima, in the Mother. Here Ainia, AIMA = 52 = BN, Btn, Son. This Gematria is most important, because, be it noted/ Aima, AIMA, is the letter I, Kuf, which we have just beoi told represents Chokmah, joined to AM A, Mother, which is BiAtfb9/^i8^ which again is.BN IH. by Metathesis, Ben Ybd JIe—i.e.^ son of IH^ eternally conjoined in Briah.

286KABBALAH.
word Binah. Father and Mother, who are I, Yod^ and H, He, with whom are interwoven the letters B, Bethy. and N, Nufiy which are BN, Ben ; and thus £ar regarding Binah.

264Also is She called ThBVNH, Thebunah, the
Special Intelligence. Wherefore is She sometimes called. Thebunah, and not Binah ?

265Assuredly Thebunah is She called at that time
in which Her two Children appear, the Son and the Daughter, BN VBTh, Ben Va-Bath, who are VH, Van He; and at that time is She called ThBVNH,. TTubunah.

266For all things are comprehended in those letters,
VH, Vau He, which are BN VBTh, Ben Va-Bath, Son and Daughter ; and all things are one system, and these are the letters ThBVNH.

267In the Book of Rav Hamenuna the Elder it
is said that Solomon revealeth the primal conformation- (that is, the Mother) when he saith. Cant. i. 15: ** Be- hold, thou art fair, my love ; " wherefore he foUoweth it out himself.

268And he calleth the second conformation the
Bride, which is called the Inferior Woman.

269And there are some who apply both these names
(those, namely, of Love and Bride) to this Inferior Woman, but these are not so.

270For the first H, He(oJ IHVH), is not called
the Bride ; but the last H, He, is called the Bride at certain times on account of many symbolic reasons.

271For many are the times when the Male is not
associated with Her, but is separated from Her.

272Concerning this period it is said. Lev. xviii. 19 :
** Also thou shalt not approach unto a woman in the separation of her uncleanness."

273But when the Female hath been purified, and
the Male desireth to be united unto Her, then is she called the Bride — the Bride, properly so called.

274But as to that which pertaineth unto the Mother,
then the benevolence of Them both is not taken away for all eternity.

275Together They [Chokmah and Binah^ IH) ga
forth, together They are at rest ; the one ceaseth not from the other, and the one is never taken away from the other.

276And therefore is it written, Gen, ii. 10 : " And
a river went forth out of Eden *' — i,e.^ properly speaking,. it continually goeth forth and never faileth.

277As it is written, Isa. Iviii. 11: "And like a
fountain of waters, whose waters fail not.*'

278And therefore is She called ** My love,** since
from the grace of kindred association They rest in perfect unity.

279But the other is called the Bride, for when the
Male Cometh that He may consort with Her, then is She the Bride, for She, properly speaking, cometh forth as the Bride.

280And therefore doth Solomon expound those two
forms of the Woman ; and concerning the first form indeed he worketh hiddenly, seeing it is hidden.

281But the second form is more fully explained^
seeing that it is not so hidden as the other.

282But at the end all his praise pertaineth unto
Her who is supernal, as it is written. Cant. vi. 9 : " She is the only one of Her Mother, She is the choice one of Her that bare Her."

283And since this Mother, Aima, is crowned with
the crown of the Bride, and the grace of the letter I, Yod^ ceaseth not from Her for ever, hence unto Her arbitration is committed all the liberty of those inferior,, and all the liberty of all things, and all the liberty of sinners, so that all things may be purified.

284As it is written. Lev. xvi. 30 : " Since in that
day he shall atone for you."

285Also it is written, I^v. xxv. 10 : *' And ye shall

288KABBALAH.
hallow the fiftieth year."* This year is IVBL, Yabel, Jubilee.

286What is Yobel? As it is written, Jer. xvii. 8:
*' VOL IVBL, Va-El Yobel, And spreadeth out her roots by the river ; " therefore that river which ever goeth forth and floweth, and goeth forth and faileth not.

287It is written, Prov. ii. 3 : "If thou wilt call
Binah the Mother, and wilt give thy voice unto Thebunah."

288Seeing it is here said, " If thou wilt call Binah
the Mother," wherefore is Thebunah added ?

289Assuredly, according as I have said, all things
are supernal truth : Binah is higher than Thebunah. For in the word BINH, Binah, are shown Father, Mother, and Son; since by ftie letters IH, Father and Mother are denoted, and the letters BN, denoting the Son, are amalga- mated with them.

290ThBVNH, Thebunah, is the whole completion of
the children, since it containeth the letters BN, Ben, BTh, Bath, and VH, Vau He, by which are denoted the Son and Daughter.

291Yet AB VAM, Ab Ve-Am, the Father and the
Mother, are not found, save BAIMA, Be-Aima, in the Mother, for the venerable Aima broodeth over Them, neither is She uncovered.

292Whence it cometh that that which embraceth
the two Children is called ThBVNH, Thebunah, and that which embraceth the Father, the Mother, and the Son is called BINH, Binah.

293And when all things are comprehended, they
are comprehended therein, and are called by that name of Father, Mother, and Son.

294And these are ChKMH, Wisdom, Father;
BINH, Understanding, Mother; and DOTh, Ddath, Knowledge. * The number answering to the " fifty gates of Binah." (Bee " Book ot Concealed Mystery," ch. i. § 46.) >

295Since that Son"^' assumeth the symbols of His
Father and of His Mother, and is called DOTh, Ddath^ Knowledge, since He is the testimony of Them both.

296And that Son is called the first-born, as it is
written, Exod. iv. 22 : " Israel is my first-born son."

297And since He is called first-born, therefore it
implieth dual offspring. ' ' -

298And when Hi^* increaseth; in His Crown appear
three divisions.!

299But whether itbetdken itt this way or in that,
there are as well two as three divisions herein, for all things are one ; and ^o i^ it in thi^ (^ght) or in that.|

300Nevertheless! Vie {the S<^) receiveth the inheri-
tance of His Father and of His Mother.

301What is that inheritance? These two crowns,
which are hidden within Them, ivhich They pass on in succession to this Son.§ 3b2. From the side of the Father (C^>^^^^) there is one Crown concealed therein, which is called Chesed.

303And from the side of the Mother {Binah) there
is one Crown, which is called Geburah.

304And all those crown His head (/.^., the Head of
MicroprosopuJs),' and He tak^th them.

305And when that Father tod Mother shine above
Hith, 2X1 {these crowns) are called the phylacteries of the ' ^ * Coitfpar e this with tlie Egi^ptian Honis, the son of Isis and Osiris. Also notice tlie interchange of symbols between Amen, Kneph, and Khem. The name of the great Egyptian God Amen is noticeable when we compare it with the qabalistic name AMN. t Compare with this the alchemical symbolism of Duenech, the King of Earth, after being overwhelmed by the waters, rising again, glorified and crowned with the triple crown of silver, iron, and gold — Chesed, Geburah, and Tiphereth, in the alchemic Sephiroth of the metals. { The meaning is, that Father and Mother are contained in the Son ; for these are the second, third, and sixth Sephiroth— 1.«., a, 3, and 6 ; and both 2 and 3 are contained in 6,^for 2 x 3=^6. § The reflexive essence of Kether, the Crown, which operates in Chokmah and Binah. U .- . .+"

290KABBALAH.
Head, and that Son taketh all things, and becometh the heir of all.

306And He passeth on His inheritance unto the
Daughter, and the Daughter is nourished by Him. But, properly speaking, henceforth {from the parents) doth the Son become the heir, and not the Daughter.

307The Son becometh the heir of His Father and of
His Mother, and not the Daughter, but by Him is the Daughter cherished.

308As it is written, Dan. iv. 12 : ** And in that tree
food for all."

309And if thou sayest all, assuredly He as well as
She are called TzDIQ, Tzediq, Just, and TzDQ, Tsedeq, Justice, which are in one and are one.

310All things are thus. Father and Mother are
mutually contained in and associated with themselves.

311And the Father is the more concealed {of the two)^
and the whole adhereth unto the Most Holy Ancient One.

312And dependeth from the Holy Influence, which
is the Ornament of all Ornaments.

313And they, the Father and the Mother, constitute
the abode, as I have said.

314As it is written, Prov. xxiv. 3, 4: ** Through
Chokmah is the abode constructed, and by Thebunah is it established, and in Daath shall the chambers be filled with all precious and pleasant riches.

315Also it is written, Prov. xxii. 18: "For it is a
pleasant thing if thou keep (Ddath) within thee.*'

316This is the system of all things, even as I have
said, and (a// things) depend from the Glorious Holy Influence.

317Rabbi Schimeon said: In the (Jbrmer) Assembly
I revealed not all things, and all those things have been concealed even until now.

318And I have wished to conceal them, even unto
the world to come, because there also a certain question will be propounded unto me. THE LESSER HOL V ASSEMBL Y. 291

319As it is written, Isa. xxxiii. 6: "And Chok-
iiiah and Daath shall be the stability of thy times, and strength of salvation ; the fear of Tetragrammaton IS His treasure," &c., and they shall seek out Wisdom, Chokmah.

320Now truly thus is the will of the Most Holy
and Blessed God, and without shame will I enter in before His palace.

321It is written, i Sam. ii. 3: "Since AL
DOVTh, E/ Daoth* is Tetragrammaton." Daoth, or of Knowledges (plural), properly speaking, for He acquireth Daoth by Inheritance.

322Through Daoth are all His palaces filled, as it is
written, Prov. xxix. : " And in Daath shall the chambers be filled."

323And therefore Daath is not furthermore revealed,
for It occulty pervadeth Him inwardly.

324And is comprehended in that brain and in the
whole body, since " El Daoth is Tetragrammaton."

325In the " Book of the Treatise *' it is said concern-
ing these words, "Since El Daoth is Tetragrammaton," read not DOVTh, Daoth, of knowledges, but ODVTh,+ Edothy ot testimony.

326For HVA, Hoa, He Himself, is the testimony of
all things, the testimony of the two portions.

327And it is said, Ps. Ixxviii. 5 : " And He established
a testimony, ODVTh, in Jacob."

328Moreover, also, although we have placed that
matter in the ** Book of Concealed Mystery," still also there what is mentioned of it is correct, and so all things are beautiful and all things are true.

329When the matter is hidden, that Father and
Mother contain all things, and all things are concealed in them.

330And they themselves are hidden beneath the
* Plural of DaAth. f By Metathesis. .>;i4:Ars=jd^V,;;

292KABBALAH.
Holy Influence of the Most Ancient of all Antiquity ; in Him are they concealed, in Him are all things included.

331HVA, Haa,. He Himself, is ^all things; blessed
be Hoa, and blessed be His l4ame in eternity, and unto the ages of the ages.

333All the words of the conclave of the Assembly are
beautiful, and all are holy words — words which decline not either unto the right hand or unto the left.

333All are words of hidden meaning for those who
have entered in and departed thence, and so are they all.

334And those words have hereunto been concealed ;
therefore have I feared to reveal the same, but now they are revealed.

335And I reveal them in the presence of the Most
Holy Ancient King, for not for mine own glory, nor for the glory of my Father's house, do I this ; but I do this that I may not enter in ashamed before His palaces.

336Henceforth I only see that He, God the Mosjt
Holy — may He be blessed ! — and all the;se truly just men who are here found, can all consent {hereunto) with me.

337For I see that all can rejoice in these my nuptials,
and that they all can be admitted unto my nuptials in that world. Blessed be my portion !

338Rabbi Abba sait^ that when (Rabbi Schimeon)
had finished this discourse, the Holy Light (/.^., Rabbi Schimeon) lifted up his hands and wept, and shortly after smiled.

339For he wished to reveal another matter, and
said : I have been anxious concerning this matter all my days, and now they give me not leave.

340But having recovered himself he sat down, and
murmured with his lips and bowed himself thrice ; neither could any other man behold the place where he was, much less him. V THE LESSER BQL V ASSEMBL K CHAPTER IX. CONCERNING MICROPROSOPUS AND HIS BRIDE IN GENERAL.

341He said : Mouth, mouth, which hath followed out
all these things, they shall not dry up thy fountain.

342Thy fountain goeth forth and faileth not : surely
concerning thee may this be applied : '' And a river went forth out of Eden ; " also that which is written : << Like a fountain of waters whose waters fail not."

343Now I testify concerning ihyself, that all the days
which I have lived I have desired to behold this day, yet was it not the will (of God).

344For with this crown is this day crowned, and now
as yet I intend to reveal certain things before God the Most Holy — may He be blessed ! — and all these things crown mine head.

345And this day"" suffereth not increase, neither can it
pass on into the place of another day, for this whole day hath been yielded unto my power.

346And how I begin to reveal these things, that I may
not enter ashamed into the world to come. Therefore I begin and say :

347"It is written, Ps. Ixxxix. 14 : «TzDQ VMShPT,
Tzedeq Va-Meshephai^ Justice and Judgment are the abode of Thy throne ; ChSD VAMTh, CJustd Va-Emeth, Mercy and Truth shall go before Thy countenance.' "

348What wise man will examine this, so that he may
behold His paths, (thos9y namely^ of the Most Holy Supernal One, the judgments of truth, the judgments which are crowned with His supernal crowns.

349For I say that all the lights which shine from
* Meaning the period of revealing these matters, not exactly a day of twenty-four hours : day in the scriptural and qabalistical sense. - '' ' • ■ I ' r'rriimi '■■'T

294KABBALAH.
the Supreme Light, the Most Concealed of All, are all paths {leading) towards that Light.

350And in that Light which existeth in those single
paths, whatsoever is revealed is revealed.

351And all those lights adhere mutually together, this
light in that light, and that light in this light.

352And they shine mutually into each other, neither
are they divided separately from each other.

353That Light, I say, of those lights, severally and
conjointly, which are called the conformations of the King, or of the Crown of the King, that which shineth and adhereth to that Light, which is the innermost of all things> nor ever shineth without them.

354And therefore do all things ascend in one path,
and all things are crowned by one and the same thing, and one thing is not separated from another, since HVA, HoUf Himself, and His Name, are one.

355That Light which is manifested is called the
Vestment ; for He Himself, the King^ is the Light of all the innermost.

356In that Light is Hoa, Who is not separated nor
manifested.

357And all those lights and all those luminaries
shine forth from the Most Holy Ancient One, the Con- cealed with all Concealments, who is the Highest Light.

358And whensoever the matter is accurately examined
all those lights which are expanded are no longer found, save only that Highest Light.

359Who is hidden and not manifested, through
those vestments of ornament which are the vestments of truth, QShVT, Qeshot, the forms of truth, the lights of truth.

360Two light-bearers are found, which are the
conformation of the throne of the King ; and they are called TzDQ, Tzedeg, Justice, and MShPT, Meshephat^ Judgment.

361And they are the beginning and the consumma-
tion. And through them are all the Judgments crowned, as well superior as inferior.

362And they all are concealed in Meshephat. And
from that Meshephat is Tzedeq nourished.

363And sometimes they call the same, MLKI TzDQ
MLK ShLM, Meleki Tzedeq Melek Shaletn^ Melchizedek, King of Salem.

364When the judgements are crowned by Meshephat,
all things are mercy ; and all things are in perfect peace, because the one temperateth the other.

365Tzedeq and the Rigours are reduced into order,
and all these descend into the world in peace and in mercy.

366And then is the hour sanctified, so that the Male
and the Female are united, and the worlds all and several exist in love and in joy.

367But whensoever sins are multiplied in the world,
and the sanctuary is polluted, and the Male and Female are separated.*

368And when that strong Serpent beginneth to arise.
Woe, then, unto thee, O World! who in that time art nourished by this Tzedeq. For then arise many slayers of men and executioners {of judgment) in thee, O World. Many just men are withdrawn from thee.

369But wherefore is it thus ? Because the Male is
separated from the Female, and Judgment, Meshephat, is not united unto Justice, Tzedeq.

370And concerning this time it is written, Prov.
xiii. 23 : '* There is that is destroyed, because therein is not Meshephat." Since Meshephat is departed from this Tzedeq which is not therefore restrained ; and Tzedeq hath operation after another nmnoer.

371And concerning this (matter) thus speaketh Solomon
the king, Eccles. vii. 16 : '' All these things have I seen * In other words, where there is unbalanced force, there is the origin «fevil. ■•.«i«iW:J«3f-'M V

296KABBALAH.
in the days of my HBL, Hebel/, there is a just man who perisheth in his Tzedeq," &c.

372Where by the word HBL, Hebel {wkicA is usua/fy
translated ** vanity **)f is understood the breath from those supernal breathers forth which are called the nostrils of the King.

373But when he saith HBLI, Hebeli^ of my breath,
Tzedeq, Justice, is to be understood, which is MLKVThA QDIShA, Malkutha Qadisha, the holy Malkuth {Sanctum Regnum^ the Holy Kingdom).

374Fdr when She is stirred up in Her judgments
and severities, then hath this saying place : '' There is a just man who perished in his Tzedeq,"

375For what reason ? Because Judgment, Meshephat,
is far from Justice, Tzedeq. And therefore is it said, Prov. xiii. 23 : '^ And there is that is destroyed because therein is not Meshephat."

376Come and see! When some sublimely just man
is found in the world, who is dear unto God the Most Holy One — may He be blessed ! — then even if Tzedeq, Justice, alone be stirred up, still on account of him the world can bear it. ^

377And God the Most Holy — may He be blessed ! —
increaseth His glory so that He may not be destroyed by the severity (of the judgments^ .

378But if that just man remaineth not in his place,
then from the midst is he taken away for example by that Meshephat, Judgment, so that before it he cannot maintain his place, how much less before Tzedeq, Justice.

379David the king said at first, Ps. xxvi. 2 : " Try
me, O Tetragrammaton, and prove me ! " For I shall not be destroyed by all the severities, not even , by Xzedeq, Justice Herself, seeing that I am joined thereunto.

380For what is written, Ps. xvii. 15 : ** In Tzedeq,
Justice, I will behold Thy countenance." Therefore, properly speaking, I cannot be destroyed through Tzedeq, seeing that I can maintain myself in its *se verities.*

381But after that he had sinned, he was even
ready to be consumed by that Meshephat, Judgment. Whence it is written, Ps. cxliii. 2 : " And enter not into Meshephat, Judgment, with Thy servant ! "

382Come and see! When that Tzedeq, Justice, is
mitigated by that Meshephat, Judgment, then is it called TzDQH, Tzedeqah^ Liberality.

383And the world is tempered by Chesed, Mercy, and
is filled therewith.

384As it is written, Ps. xxxiii. 5 : " Delighting in
TzDQH, Liberality, and MShPT, Judgment ; the earth is full of the ChSD, Mercy, of Tetragrammaton.

385I testify concerning myself, that during my whole
life I have been solicitous in the world, that I should not fall under the severities of Justice, nor that the world should be burned up with the flames thereof.

386As it is written, Prov. xxx. 20 : *' She eateth and
wipeth her mouth."

387.Thenceforward and afterwards all and singular are
near unto the Abyss.

388And verily in this generation certain just men are
given (upon earth) ; but they are few who arise that they may defend the ilock from the four angles (otherwise, but judgments arise against the world, and desire to rush upon us). * Because in those severities, and behind them, he can see the <^ouptenance of God.

298KABBALAH.
CHAPTER X. CONXBRNING MICROPROSOPUS IN ESPECIAL, WITH CERTAIN DIGRESSIONS ; AND CONCERNING THE EDOMITB KINGS.

389Hereunto have I propounded how one things
agreeth with another ; and I have expounded those things- which have been concealed in the most Holy Ancient One, the Concealed with all Concealments ; and how these are- connected with those.

390But now for a time I will discourse concerning the -
requisite parts of Microprosopus ; especially concerning those which were not manifested in the Conclave of th& Assembly, and which have been concealed in mine heart,, and have not been given forth in order therefrom.

391Hereunto have I mystically and in a subtle^
manner propounded all those matters. Blessed is his portion who entereth therein and departeth therefrom, and {blessed the portion) of those who shall be the heirs of that inheritance.

392As it is written, Ps. cxliv. 15: "Blessed are the
people with whom it is so,'* &c.

393Now these be the matters which we have pro-
pounded. The Father* and the Mother! adhere unto- the Ancient One, and also unto His conformation ; since they depend from the Hidden Brain, Concealed with all Concealments, and are connected therewith.

394And although the Most Holy Ancient One hath
been conformed {as it were) alone (/>., apparently apart' from all things at first sight) ; yet when all things are accurately inspected, all things are HVA, Hoa^ Himself, the Ancient One, alone.

395Hoa is and Hoa shall be; and all those forms
* Chokmah. f Binah. cohere with Himself, are concealed in Himself, and are not separated from Himself.

396The Hidden Brain is not manifested, and Micro-
prosopus) doth not depend immediately from it.

397The Father and the Mother proceed from this
Brain, and depend from It, and are connected with It.

398(Through Them) Microprosopus dependeth from the
Most Holy Ancient One, and is connected {with Him), And these things have we already revealed in the Conclave of the Assembly.

399Blessed is his portion who entereth therein and
departeth therefrom, and hath known the paths ; so that he declineth not unto the right hand, or unto the left.

400But if any man entereth not therein and departeth
therefrom, better were it for that {man) that he had never been born. For thus it is written, Hos. xiv., 10: "True are Thy ways, O Tetragrammaton ! "

401Rabbi Schimeon spake and said: Through the
whole day have I meditated on that saying where it is said, Ps. xxxiv. 2 : ** My Nephesch* shall rejoice in Tetragrammaton, the humble shall hear thereof and rejoice ; " and now that whole text is confirmed {in my mind),

402" My Nephesch shall rejoice in Tetragrammaton."
This is true, for my Neschamah is connected therewith, radiateth therein, adhereth thereto, and is occupied thereabout, and in this same occupation is exalted in its place.

403" The humble shall hear thereof and rejoice." All
those just and blessed men who have come into communion with God, the most Holy — blessed be He ! — all hear and rejoice.

404Ah ! now is the Holy One confessed ; and therefore
" magnify Tetragrammaton with me, and let us exalt His Name together ! " * See Introduction concerning the parte of the soul, Chiah, Nes- chamah, Ruach, and Nephesch. ^'A. l-^S J.?'. joo KABBALAH.

405Thus is it written, Gen. xxxvi. 31 : " And those
are the kings who reigned in the land of Edom." And also it is written thus, Ps. xlviii. 4: ''Since, lo ! the kings assembled, they passed away together."

406" In the land of Edom." That is, in the place
wherewith the judgments are connected."

407*' They passed away together." As it is written,
**' And he died, and there reigned in his stead."

408" They tjjiemselves beheld, so were they astonished ;
they fea];ed, and hasted away." Because they remained not in their place, since the contormations of the King had not as'yet been formed, and the Holy City and its wall were not as yet prepared.

409This is tnat which followeth in the text : " As we
have heard, so have we seen, in the city," &c. For all did not endure.

410But She {the Bride) now subsisteth beside the Male,
with Whom She abideth.

411This is that which is written, Gen. xxxvi. 39:
''' And Hadar reigned in his stead, and the name of his city was Pau, and the name of his wife was Mehetabel, the daughter of Matred, the daughter of Mizaheb."

412Assuredly this have we before explained in the
Assembly.'''

413Now, also, in the book of the teaching of Rav
Hamenuna the Elder it is said: **And Hadar reigned in his stead." The word HDR, Hadar^ is properly to be ex- pounded according unto that which is said, Lev. xxiii. 40 : ^* The fruit of trees which are HDR, Hadar^ goodly."

414<' And the name of his wife Mehetabel,*' as it is
written (in the text just cited)^ " branches of palm trees."

415Also it is written, Ps. xcii. 3 : " The just man shall
ilourish as the palm tree." For this is of the male and female sex.

416She is called "the daughter of Matred;" that is,
* See •* Greater Holy Assembly." ch. xlii. §§ 984-996; ch. xxvi. §§ 513-532. THE LESSER HOL V ASSEMBL Y. 30 p the Daughter from that place wherein all things are bound together, which is called AB, Father.

417Also it is written, Job. xxviii. 13 : ** Man knoweth
nbt the price thereof, neither is it found in the land of the^ >»

418She is the Daughter of Aima, the Mother; from«
Whose side the judgments are applied which strive against all things.

419" The Daughter of Mizaheb;" because She hath
nourishment from the two Countenances {Chokmah and" Binahf which are within Xitther) ; and shineth with two- cblours — namely from GhSD, Chesed^ Mercy ; and from DIN, Din, Judgment. .

420For before the world was established Countenance*
beheld not Countenance.*

421And therefore^^ were the Prior Worlds destroyed,
for the Prior Worlds were formed without {eguiiibratedy conformation,

422But these which existed not in conformation are
called vibrating flames and sparks, like as when the worker in stone striketh sparks from. the flint with his hammer, or* as when the smith smiteth the iron and dasheth forth sparks on every side.

423And these sparks which fly forth flame and scin-
tillate, but shortly they a;fe ^tingtiished. And these are- called the Prior Worlds.

424And therefore have they been destroyed, and per-
sist not, until the Most Holy Ancient One can be conformed,^ and the workman can proceed unto His work.

425And therefore have we related in our discourse-
that that ray sendeth forth sparks upon sparks in threes hundred and twenty directions.

426And those sparks are called the Prior Worlds, and
suddenly they perished.

427Then proceeded the workman unto His work, and«>
was conformed, namely as Male and Female. * See '* Book of Concealed Mystery," ch. i. §§ 2, 3, 4, et. seq.

302KABBALAH.

428And those sparks became extinct and died, but
now all things subsist.

429From a Light-Bearer of insupportable brightness
proceeded a Radiating"^ Flame, dashing ofif like a vast and mighty hammer those sparks which were the Prior Worlds.

430And with most subtle ether were these inter-
mingled and bound mutually together, but only when they ^ere conjoined together, even the Great Father and Great Mother.

431From Hoa^ Himself, is AB, the Father; and from
Hoa^ Himself, is Ruach, the Spirit ; Who are hidden in the Ancient of Days, and therein is that ether concealed.

432And It was connected with a light-bearer, which
went forth from that Light-Bearer of insupportable bright- ness, which is hidden in the Bosom of Aima, the Great Mother. CHAPTER XL CONCERNING THE BRAIN OF MICROPROSOPUS AND ITS CONNECTIONS.

433And when both can be conjoined and bound
together mutually (z.^., the Father and the Mother), there proceedeth thenceforth a certain hard Skull.

434And it is extended on its sides, so that there
may be one part on one side, and another one on another side.

435For as the Most Holy Ancient One is found to
include equally in Himself the Three Heads,! so all things * Compare this with Miolner, the hammer of Thor, of Scandinavian jmythology. t Chokmah and Binah, included in Kether. are symbolized under the form of the Three Heads, as we iiave stated.

436Into this skull {0/ Microprosopus) distilleth the
dew from the White Head (of Macroprosopus)^ and cover- «thit.

437And that dew appeareth to be of two colours, and
by it is nourished the field of the holy apple trees,

438And from this dew of this Skull is the manna
prepared for the just in the world to come.*

439And by it shall the dead be raised to life.

440But that manna hath not at any other time been
prepared so that it might descend from this dew, save at that time when the Israelites were wandering in the wilderness, and the Ancient One supplied them with food from this place ; because that afterwards it did not fall out so more fully.

441This is the same which is said, Exod. xvi. 4 :
** Behold I rain upon you bread from heaven." And also that passage where it is thus written, Gen. xxvii. 28 : ** And the Elohim shall give unto thee of the dew of heaven."

442These things occur in that time. Concerning
another time it is written : << The food of man is from God the Most Holy One — ^blessed be He ! " — and that dependeth from MZLA, Mezla, the Influence ; assuredly, from the Influence rightly so called.

443And therefore is it customary to say : ** Con-
cerning children, life, and nourishment, the matter dependeth not from merit, but from the Influence.*' For all these things depend from this Influence, as we have already shown.

444Nine thousand myriads of worlds receive influence
from and are upheld by that GVLGLThA, Golgelthay Skull. * It is to be noted that this word isMNA, Manna, and is a Metathe- sis of the letters AMN, Amen, which has been shown in the " Book of Concealed Mystery " to be eqoal by Gematria to IHVH ADNI.

304KABBALAH.

445And in all things is that subtle AVIRA, Auiray,
Ether/ contained, as It Itself containeth all things, and as in It all things are comprehended.

446His countenance is extended in two sides,! in two
lights, which in themselves contain all things.

447And when His countenance (/.^.', 'that of Micro-
prosopus) looketh back upon the countenahde t)f the Most Holy Ancient One, all things are called ARK APIM, Arikh AphitHj Vastness of Countenance.' • ' •

448What is ARK APIM, or Vasftness of Counte-
nance ? Also it should rather be called ARVK APIM, Arokh Aphim^ Vast in Countenance. \ ' > J

449Assuredly thus is the tradition, since 'also H^
prolongeth His wrath against the wicked. ' But the phra^ ARK At'IM, 4p^h Aphim, also implies the same as " healing power of countenance."

450Seeing that health is never found in the world
save when the countenances {of Macroprosopus and Micro- prosopus) miitually behold each other. /

451In the hollow of the Skull {^f Microprosopus)
shine three lights. And although thou canst call them three, yet notwithstanding are there four, J as we have before said.

452He {Microprosopus) is the heir of His Father
and of his Mother, and there are tWo inheritances from Them ; all which things are bound together under the symbol of the Crown of His Head. And they are the phylacteries of His Head.

453After that these are united together after a
* ? Astral Light. t Right and left ; while in Macroprosopus '* all is right." X At first sight this seems a contradiction, but on careful examination the difficulty disappears. A triangle is a fit expression of the number 3. It has 3 angles, it has 3 sides ; but there is the whole figure itself also» which is the synthesis of the sides and the angles. So there are the 3 angles and the whole figure itself which contains them, and thus completes the Trinity by the Quaternary : in the Tetragramraaton, IHV, and H final, which forms the synthesis. certain manner they shine, and go forth into the Three Cavities of the Skull.

454(And then) singly they are developed each after its
own manner, and they are extended through the whole body.

455But they are associated together in two Brains, and
the third Brain containeth the others in itself.*

456And it adhereth as well to the one side as to the
other, and is expanded throughout the whole body.

457And therefrom are formed two colours mixed
together in one, and His countenance shineth.

458And the colours of His countenance are symbols
of Ab {the Eather) and Aima {the Mother), and are called Daath {Knowledge) in Daath.

459As it is written, i Sam. ii. 3 : " Since El
Daoth {plural) is Tetragrammaton," because in him there are two colours.

460Unto Him {Microprosopus) are works ascribed
diversely ; but to the Most Holy Ancient One {operations) are not ascribed diversely.

461For what reason doth He {Microprosopus) admit
of variable disposition ? Because He is the heir of two inheritances (f.f.,y^(?m Chokmah and Binah).

462Also it is written, Ps. xviii. 26 : " With the merci-
ful man thou shalt show thyself merciful."

463But also truly and rightly have the Companions
decided concerning that saying where it is written, Gen. xxix. j2\ ''And Jacob declared unto Rachel that he was her father's brother, and that he was Rebekah*s son.

464It is written, '< Rebekah's son,*' and not '' the
son of Isaac." And all the mysteries are in Chokmah.f * Thus rigidly following out the rule of the symbolism before given, that Chokmah and Binah are contained in Kether. In this is the key of all religions. t BChKMThA, Bg'Ckokmatha ; ChKMThA is the emphatic Chaldee form of ChKMA, which is Chaldee for Hebrew ChKMH. v 3o6 KABBALAH.

465And therefore is (Chokmah) called the Perfection
of all : and to it is ascribed the name of Truth.

466And therefore is it written, " And Jacob declared : '*
and not written, '< and Jacob said."

467Those {two) colours are extended throughout
the whole Body (of Mkroprosopus) and His Body cohereth with them.

468In the Most Holy Ancient One, the Concealed
with all Concealments, (things) are not ascribed diversely, and unto Him do they not tend (diversely)^ since the whole is the same (^ith itself) and (thus is) life unto all (things) ; and from Him judgment dependeth not (directly).

469But concerning Him (Microprosopus) it is written,
that unto Him are ascribed (diverse) works, properly speaking. CHAPTER Xn. CONCERNING THE HAIR OF MICROPROSOPUS.

470From the skull of the Head (of Microprosopus)
depend all those chiefs and leaders (otherwise, all those thousands and tens of thousands), and also from the locks of the hair.

471Which are black, and mutually bound together, and
which mutually cohere.

472But they adhere unto the Supernal Light from
the Father, AB, Ab, which surroundeth His Head (i.e.., (that of Microprosopus) \ and unto the Brain, which is illuminated from the Father,

473Thencefrom, even from the light which sur-
roundeth His Head (/.^., that of Microprosopus) from the Mother, Aima, and from the second Brain, proceed long locks upon locks (of hair).

474And all adhere unto and are bound together
with those locks* which have their connection with the Father.

475And because (these locks are) mutually intermin-
gled with each other, and mutually intertwined with each other, hence all the Brains are connected with the Supernal Brain (of Macroprosopus).

476And hence all the regions which proceed from the
Three Cavities of the Skull are mingled mutually together, as well pure as impure, and all those accents and mysteries are as well hidden as manifest.

477And since all the Brains have a secret connection
with the ears of Tetragrammaton, in the same way as they shine in the crown of the Head, and enter into the hollow places of the Skull.

478Hence all these locks hang over and cover the sides
of the ears, as we have elsewhere said.

479And therefore is it written, 2 Kings xix. 16 :
** Incline, O Tetragrammaton, Thine ear, and hear ! "

480Hence is the meaning of this passage, which is
elsewhere given : ** If any man wisheth the King to incline His ear unto him, let him raise t the head of the King and remove the hair from above the ears ; then shall the King hear him in all things whatsoever he desireth."

481In the parting of the hair a certain path is con-
nected with the {sami) path of the Ancient of Days, and therefrom are distributed all the paths of the precepts of the law.

482And over these {locks of hair) are set all the Lords
* That ie, the locks which have their origin in the influence of the Great Mother are interwoven mutually with those which originate from Chokmah. fMeaning, let him supplicate Macroprosopus, developed in the forms of Chokmah and Binah, which are summed up in Aima the Great Mother, to incline Microprosopus to be favourable. This is identical with the Catholic custom of invoking the intercession of the Virgin with Her Son ; for Mary = Mare = Sea ; and the Great Sea is Binah. 3o8 KABBALAH. of Lamentation and Wailing; and they depend from the single locks.

483And these spread a net for sinners, so that they may
not comprehend those paths.

484This is that which is said, Prov. iv. 18 : '' The path
of the wicked is as darkness."

485And these all depend from the rigid locks ;
hence also these are entirely rigid, as we have before said.

486In the softer (locks) adhere the Lords of Equili-
brium, as it is written, Ps. xxv. 10 : " All the paths of Tetragrammaton are ChSD, Chesed^ and AMTh, Emeth^ Mercy and Truth."

487And thus when these developments of the Brain
emanate from the Concealed Brain, hencefrom each singly deriveth its own nature.

488From the one Brain the Lords of Equilibrium pro-
ceed through those softer locks, as it is written : Ps. xxv,

10: '* All the paths of Tetragrammaton are Chesed and
Emeth."

489From the second Brain the Lords of Lamentation
and Wailing proceed through those rigid locks and depend (from them). Concerning whom it is written : Prov. iv. 19 ; ** The path of the wicked is as darkness ; they know not wherein they stumble/*

490What is this passage intended to imply ?
Assuredly the sense of these words, " they know not," is this, ** They do not know, and they do not wish to know."

491** Wherein they stumble." Do not read **BMHy
Bameh^ wherein," but " BAIMA, Be-Aima^ in Aima, the Mother," they stumble. That is, through those who are attributed unto the side of the Mother.

492What is the side of the Mother ? Severe Rigour,
whereunto are attributed the Lords of Lamentation and Wailing.

493From the third Brain the Lords of Lords proceed
through those locks arranged in the middle condition {i.e. partly hard and partly softj^ and depend {therefrom) ; and they are called the Luminous and the Non-Luminous Countenances.

494And concerning these it is written, Prov. iv. 26 :
'' Ponder the path of thy feet."

495And all these are found in those locks of the hair of
the Head. CHAPTER XHL CONCERNING THE FOREHEAD OF MICROPROSOPUS.

496The forehead of the Skull (of Microprosopus) is the
forehead for visiting sinners (otherwise, for rootmg out sinners).

497And when that forehead is uncovered there are
•excited the Lords of Judgments against those who are shameless in their deeds.

498This forehead hath a rosy redness. But at that
time when the forehead of the Ancient one is uncovered over against this forehead, the latter appeareth white as snow.

499And that time is called the Time of Grace for all.

500In the " Book of the Teaching of the School of Rav
Yeyeva the Elder " it is said : The forehead is according as the forehead '>'' of the Ancient One. Otherwise, the letter Chtth^ Ch, is placed between the other two letters, accord- * The word translated forehead is MTzCh, Mettack ; now if a meta- thesis be formed of this word by placing the last letter between the first and second letters, we get MChTz, he shall smite. Hence the first form symbolizes Mercy, and the second, Severity. .^1 ■

310KABBALAH.
ing to this passage, Num. xxiv. 17 : ** VMChTz, VeMacketZj and shall smite the corners of Moab ? "

501And we have elsewhere said that it is also called
NTzCh, Netzach^ the neighbouring letters {^M and N ; neigh- bouring letters in the alphabet that is, and allied in sense, for Mem = Water, and Nun = Fish, that which lives in the water) be- ing counterchanged. (Netzach= Victory, and is the seventh Sephira),

502But many are the NTzChIM, Netzachim, Vic-
tories ;* so that another (development of) Netzach may be elevated into another path, and other Netzachim may be given which are extended throughout the whole body {of Microprosopus),

503But on the day of the Sabbath, at the time of the
afternoon prayers, the forehead of the Most Holy Ancient One is uncovered, so that the judgments may not be aroused. .

504And all the judgments are subjected ; and although
they be there, yet are they not called forth. (Otherwise, and they are appeased.)

505From this forehead depend twenty-four tribunals,
for all those who are shameless in their deeds.

506And it is written, Ps. Ixxiii. 11:** And they have
said, * How can El know ? and is there knowledge in the Most High ? * "

507But truly (the tribunals) are only twenty ; where-
fore are four added ? Assuredly, in respect of the punish- ments of the inferior tribunals which depend from the Supernals.

508Therefore there remain twenty. + And therefore
unto none do they adjudge capital punishment until * And therefore is the divine name of Tzabaoth, or hosts, attributed both to Netzach and to Hod, the seventh and eighth Sephiroth, as may be seen by referring to the Introduction, and to the *'Book of Con- cealed Mystery,*' ch. iii. § 5, annotation. t And 20 is H, He, in the four worlds, for H=5, which, multiplied by

4= 20. . r. .
he shall have fulfilled and reached the age of twenty years in respect of these twenty tribunals.

509But in our doctrine regarding our Arcana have we
taught that the books which are contained in the Law refer back unto these twenty-four. CHAPTER XIV. CONCERNING THE EYES OF MICROPROSOPUS.

510The Eyes of the Head {of Microprosopus) are those
eyes from which sinners cannot guard themselves ; the eyes which sleep, and yet which sleep not.

511And therefore are they called "Eyes like unto
doves, KIVNIM, Ke-Ionimr What is IVNIM, lonim^ Surely it is said, Lev. xxv. 17 : ** Ye shall not deceive any man his neighbour."

512And therefore is it written. Psalm xciv. 7: ** IH,
Yah^ shall not behold." And shortly after verse 9 : " He that planteth the ear, shall He not hear ? He that formeth the eye, shall He not see ? "

513The part which is above the eyes (the eyebrows) con-
sisteth of the hairs, which are distributed in certain pro- pbrtions.

514From those hairs depend one thousand seven
hundred Lords of Inspection for striving in battles. And then all their emissaries arise and unclose the eyes. 515^ In the skin which is 6ibove the eyes {ike eyelids) are the eyelashes, and there unto adhere thousand thousands Lords of Shields.

516And these be called the covering of the eyes. And
all those which are called {under the classification of) the eyes of IHVH, Tetragrammaton, are not unclosed, nor awake, save in that time when these coverings of the eyelashes be .i-HrVsw-sae^'-.*

312KABBALAH.
separated from each other — namely, the lower from the upper (eyelashes).

517And when the lower eyelashes are separated from
the upper, and disclose the abode of vision, then are the eyes opened in the same manner as when one awaketh from his sleep.

518Then are the eyes rolled around, and {Microproso-
pus) looketh back upon the open eye {of Macroprosopus), and they are bathed in its white brilliance.

519And when they are thus whitened, the Lords of the
Judgments are turned aside from the Israelites. And there- fore it is written, Ps. xliv. 24 : " AWak6 : wherefore sleepest thou, O Tetragrammaton ? Make haste," &c.

520Four colours appear in those eyes ; from which
shine the four coverings of the phylacteries, which shine through the emanations of the Brain.

521Seven, which are called the eyes of Tetragramma-
ton, and the inspection, proceed from the black colour of the eye ; as we have said.

522As it is written, Zach. iii. 9 : ** Upon one stone
seven eyes." And these colours flame forth on this side.

523From the red go forth others, the Lords of Exam-
ination for Judgment.

524And these are called : " The eyes of Tetragramma-
ton going forth throughout the whole earth."

525Where it is said {in the feminine gender) " MShVT
TVTh, Meshotetoth, going forth," and not " MShVTTIM, Meshotetitn^^ in the masculine, because all are judg- ment.

526From the yellow proceed others who are destined
to make manifest deeds as well good as evil.

527As it is written, Job xxxiv. 21: "Since His eyes
are upon the ways of man." And these Zach. iv. 10, are called ** The eyes of Tetragrammaton, MShVTTIM, Mesho- tetim, going forth around, but in the masculine gender, because these extend in two directions — towards the good and towards the evil.

528From the white brilliance proceed all those
anercies and all those benefits which are found in the ^world, so that through them it may be well for the Israelites.

529And then all those three colours are made white,
tso that He may have pity upon them.

530And those colours are mingled together mutually,
^nd mutually do they adhere unto each other. Each one affecteth with its colour that which is next unto it.

531Excepting the white brilliance wherein all are
•comprehended when there is need, for this enshroudeth 4them all.

532So therefore no man can convert all the inferior
• colours — the black, red, and yellow — into the white brilliance.

533For only with this glance {0/ Macroprosopus) are
^hey all united and transformed into the white brilliance.

534His eyelashes (Z.^., those of MicroprosopuSy for to the
^ye of Macroprosopus neither eyebrows nor eyelashes are attributed) Are not found, when (his eyes) desire to behold the colours ; seeing that his eyelashes disclose the place {of sight) for beholding all the colours.

535And if they disclose not the place {of vision) iht
(eyes) cannot see nor consider.*

536But the eyelashes do not remain nor sleep, save in
that only perfect hour, but they are opened and closed, and again closed and opened, according to that Open Eye {of Macroprosopus) which is above them.

537And therefore is it written, Ezek. i. 14 : ** And the
living creatures rush forth and return."

538Now we have already spoken of the passage, Isa.
xxxiii. 20 : *^ Thine eye shall see Jerusalem quiet, even Thy habitation."

539Also it is written, Deut. ii. 12 : " The eyes of Tetra-
* The simple meaning of this and the preceding section is, that the veyes can only see when the upper eyelashes are separated from the iower ones by the lids being raised.

314KABBALAH.
grammaton thy God are ever thereon in the beginning of the year/' &c.

540For so Jerusalem requireth it, since it is written^
Isa. i. 21 : **TzDQ, Daedeq, Justice abideth in Her."

541And therefore {is it called) Jerusalem, and not
Zion. For it is written, Isa. i. 26 : *' Zion is redeemed in MShPT, Meshephaty Judgment, &c.," which are unmixed, mercies.

542Thine eye : (therefore) is it written " OINK,
Ayinakh {in the singular number). Assuredly it is the eye of the Most Holy Ancient One, the Most Concealed of All {which is here refetrtd to).

543Now it is said: "The eyes of Tetragrammatott
thy God are thereon;*' in good, that is to say, and in evil; according as either the red colour or the yellow is , required.

544But only with the glance {of Macroprosopus}
are all things converted and cleansed into the white brilliance.

545The eyelids {of Microprosopus) are not found when-
{His eyes) desire to behold the colours. But here \itis said)y ** Thine eyes shall behold Jerusalem." Entirely for good,, entirely in mercy.

546As it is written, Isa. liv. 7: "And with great
mercies will I gather thee."

547The eyes of Tetragrammaton thy God are ever
thereon from the beginning of the year." Here the word " MRShITh, Marashith, from the beginning," is- written defectively without A, for it is not written RAShITh with the A.

548Hence it remaineth not always in the same
condition. What doth not ? The inferior H, He, {of IHVH). 549.''' And concerning that which is supernal it is written. Lam. ii. i : " He hath cast down MShMIM, * In this section evidently Shamaim is taken to symbolize the supernal H, He. Me-Shamaim^ from the heavens ; ARTz, AreiZj the earth the Tiphereth, Israel."

550Wherefore hath he cast down Aretz from
Shamaim ? Because it is written, Isa. 1. 3 : "I will cover the heavens, Shamaim, with darkness," and with the black- ness of the eye {of Mi€roprosopus\ namely, with the black colour, are they covered.

551"From the b^inning of the year." What, then^
s that place whence those eyes of Tetragrammaton behold Jerusalem ?

552Therefore he* hasteneth to expound this (saying
immediately) : ** From the beginning, MRShITh, of the year,*' which (a;^r// MRSfflTHhting written thus), with- out the Aleph, A,t symbolizeth judgment; for judgment is referred unto that side, although virtually (the word Merashith) is' not judgment.

553** Even unto the end of the year." Herein, pro-
perly speaking, is judgment found. For it is written, Isa* i. 21 : " Justice dwelt in her." For this is **the end of the year." JJ54. Come and see ! A, Aleph^ only is called the first * (letter). In A, Aleph, is the masculine power hidden and concealed ; that namely, which is not known.

555When this Aleph is conjoined in another place
then is it called RAShITh, -^£W^//>5, beginning.

556But if thou sayest that (A) is conjoined herewith, J
truly it is not so, but (A) is only manifested therein and illuminateth it ; and in that case only is it called RAShITh, Rashith^ beginning.

557Now therefore in this (passage) RAShITh (spelt
with the A) is not found as regards Jerusalem ; for were (the letter A) herein, it would (denote that it would) remain for ever. * Moses, in this passage of Deuteronomy. tThat is. MRShITh instead of MRAShITh. {Thi^t is, irrevocably, so that the word would cease to bear the same meaning were A not there. In other words, were A a radical letter of it. .:."w^i>.ilafi^.

316KABBALAH.

558Hence it is written defectively MRShITH, Me-
Rashith. Also concerning the world to come it is written, Isa. xli. 27 :* ** The first shall say to Zion, Behold, behold them," &c. CHAPTER XV. CONCERNING THE NOSE OF MICROPROSOPUS.

559The nose of Microprosopus is the form of His
countenance, for therethrough is His whole countenance known.

560This nose is not as the nose of the most Holy
Ancient One, the Concealed with all Concealments.

561For the nose of Him, the Ancient One, is the life
of lives for all things, and from His two nostrils rush forth the Ruachin De-Chiin, RVChIN DChHN, spirits of lives for all.

562But concerning this {nose of) Microprosopus it is
written, Ps. xviii. 9 : " A smoke ascendeth in His nose."

563In this smoke all the colours are contained. In
each colour are contained multitudes of lords of most rigorous judgment, who are all comprehended in that smoke.

564Whence all those are not mitigated save by the
smoke of the inferior altar.

565Hence it is written, Gen. viii. 21 : "And IHVH
smelled a sweet savour." It is not written (He smelkd) the odour of the sacrifice. What is ** sweet " save " rest ? " Assuredly the spirit at rest is the mitigation of the Lords of Judgment.

566{When therefore it is said) "And IHVH smelled
* The first, RAShVN, Rashon, where this word, derived from the same root as RAShITh, is spelt with A. the odour of rest," most certainly the odour ot the sacrificed victim is not meant, but the odour of the^ mitigation of all those severities which are referred unto the nose.

567And all things which adhere unto them, all things,.
I say, are mitigated. But most of these severities mutually cohere.

568As it is written, Ps. cvi. 2 : ** Who shall recount
GBVRVTh IHVH, the Geburoth of Tetragrammaton ? "

569And this nose {of Microprosopus) emitteth fire-
from the two nostrils, which swalloweth up all other fires.

570From the one nostril {goethfortH) the smoke, and fronob.
the other nostril the fire, and they both are found on the altar, as well the fire as the smoke.

571But when He the most Holy Ancient One is un-
veiled, all things are at peace. This is that which is said, Isa. xlviii. 9 : ** And for My praise will I refrain from thee "' [literally, ''block up thy nostrils'' %

572The nose of the Most Holy Ancient One is long
and extended, and He is called Arikh Aphim, Long of Nose.

573But this nose {of Microprosopus) is short, and when;
the smoke commenceth, it issueth rapidly forth, and judg- ment is consummated.

574But who can oppose the nose of Him the Ancient
One ? Concerning this, all things are as we have said in the Greater Assembly, where concerning this matter the Companions were exercised.

575In the book of the treatise of Rav Hamenuna.
the Elder he thus describeth these two nostrils (of Micropro- sopus), saying that from the one proceed the smoke and the fire, and from the other, peace and the beneficent spirits.

576That is, when {Microprosopus) is considered as-
having {in Himself the symbolism of) right side and left side. * The Hebrew idiom for having mercy always refers to the nose» as- '* to defer anger " is in Hebrew '* to lengthen the nose," &c. :r-rft*>-.Vwji;- ?■ ..il

318KABBALAH.
As it is written, Hosea xiv. 7 : " And his smell like Lebanon.'*

577And concerning His Bride it is written, Cant, vii.*

9: " And the smell of thy nostril like apples." Which if it
be true concerning the Bride, how much more concern- ing Himself? And this is a notable saying.

578When therefore it is said, *< And Tetragrammaton
smelled the odour of peace," the word HNIChCh, Ha-Nichach^ of peace," can be understood in a double sense.

579One sense is primary, when the Most Holy Ancient
One, the Concealed with all Concealments, is manifested ; for HVA, Hoa^ He, is the peace and mitigation of all things.

580And the other respecteth the inferior mitigation,
which is done through the smoke and fire of the altar.

581And because of this duplicate meaning is the word
NIChCh, Nichach^ written with a double Ch. And all these things are said concerning Microprosopus. CHAPTER XVI. CONCERNING THE EARS OF MICROPROSOPUS.

582There are two ears for hearing the good and the
evil, and these two can be reduced into one.

583As it is written, 2 Kings xix. 18 : ** Inclin.e, O
Tetragrammaton, Thine ear, and hear.*'

584The ear from within dependeth upon certain curves
which are therein formed, so that the speech may be made clearer before its entrance into the brain.

585And the brain examineth it, but not with haste.
For every matter which is accomplished in haste cometh not from perfect wisdom. THE LESSER HOL V ASSEMBL Y. 319

586From those ears depend all the Lords of Wings who
receive the Voice of the Universe ; and all those are called thus, the Ears of Tetragrammaton.

587Concerning whom it is written, Eccles. x. 20 : "For
a bird of the air shall carry the voice," &c.

588** For a bird of the air shall carry the voice." This
text hath a difficult {meaning). And now (for so much is expressed) whence is the voice ?

589For in the beginning of the verse it is written :
^* Curse not the King even in thy thought." Where it is written concerning even the {unexpressed) thought, and con- cerning the secret thoughts of thy couch.

590Wherefore ? Because " a bird of the air shall carry
the voice." Which {voice) as yet is unexpressed.

591Assuredly this is the true meaning. Whatsoever
a man thinketh and meditateth in his heart, he maketh not a word until he bringeth it forth with his lips. {What the text intendeth is) if any man attendeth not hereunto.

592For that voice sent forward {from inconsiderate
thought) cleaveth the air, and it goeth forth and ascendeth, and is carried around through the universe ; and therefore is the voice.

593And the Lords of Wings receive the voice and bear
it on unto the King {MicYoprosopus\ so that it may enter into His ears.

594This is that which standeth written, Deut. v. 28 :
"** And Tetragrammaton hath heard the voice of your words." Again, Num. xi. i : " And Tetragammaton heard, and His wrath was kindled.'*

595Hence every prayer and petition which a man
poureth forth before God the Most Holy One — blessed be He ! — requireth this, that he pronounce the words with his lips.

596For if he pronounce them not, his prayer is no
prayer, and his petition is no petition.

597But as far as the words go forth, they cleave the
l{ !p,4n>-»v?^<t' ■ ..isK(

320KABBALAH.
air asunder, and ascend, and fly on, and from them is the voice made ; and that which receiveth the one receiveth also the other, and beareth it into the Holy Place in the head of the King (otherwise, beneath Kether, the Crown).

598From the three cavities {of the brain of Micro-
prosopus) distilleth a certain distillation, and it is called the Brook. As it is said in i Kings xvii. 3 : << The brook Kherith," as it were an excavation or channel of the ears.

599And the voice entereth into that curved
passage, and remaineth in that brook of that dis- tillation.

600And then is it therein detained, and examined,
whether it be good or whether it be evil. This is the same which is said. Job. xxxiv. 3 : '* Because the ear examineth the words."

601For what cause doth the ear examine the words ?
Because the voice is detained in that brook distilling into the curved passage of the ears, and doth not swiftly enter into the body, and thereunto is an examination instituted between the good and the evil.

602" As the palate tasteth meat." Wherefore can the
palate taste meat ? Because in the same manner it causetb it to delay, and {the meat) doth not enter so rapidly into the body. And hence {the palate) proveth and tasteth it {to dis- cern) whether it be sweet and pleasant.

603From this opening of the ears depend other open-
ings {namely) the opening of the eye, the opening of the mouth, the opening of the nose.

604From that voice which entereth into the opening
of the ears, if it be necessary {a certain part) entereth into the openings of the eyes, and these pour forth tears.

605From that voice, if it be necessary {a certain pari)
entereth into the opening of the nose, and from that voice it produceth smoke and iire. THE LESSER HOL V ASSEMBL V. 321

606This is that which is written, Num. xi. i. : " And
Tetragrammaton heard, and His wrath was kindled, and the fire of Tetragrammaton turned against them.*'

607And if it be necessary that voice goeth forth into
the opening of the mouth, and it speaketh, and determineth certain things.

608From that voice are all things : from that voice {a
certain part) entereth into the whole body, and by it are all things affected. Whence doth this matter depend ? From that ear.

609Blessed is he who observeth his words. Therefore
is it written, Ps. xxxiv. 13 : ** Keep thy tongue from evil, and thy lips from speaking guile.*'

610Unto this ear is attributed hearing, and under (the
idea of) hearing are those brains comprehended.'^

611Chokmah is contained therein, as it is written,
I Kings iii. 9 : " And wilt Thou give unto Thy servant a hearing heart."

612Binah also, as it is written, i Sam. iii. 9 :
" Speak, for Thy servant heareth.'* Also 2 Kings xviii, a 6 : ''Because we have heard." And hencefrom all things depend.

613Daath also, as it is said, Prov. iv. 10, ''Hear, O
my son, and receive My sayings." And again, i^d, ii. i, " Thou shalt hide My sayings with thee." And thereunto all things depend from the ears.

614From these ears depend prayers and petitions, and
the opening of the eyes.

615This is the same which standeth written, 2 Kings
xix. 16 : " Incline, O Tetragrammaton, Thine ear, and hear ; open Thine eyes, and see. Thus all things depend hencefrom.

616From this ear depend the highest Arcana, which
go not forth without, and therefore is (this ear) curved in the interior parts, and the Arcana of Arcana are con- * The three divisions of the Brain of Microprosopus. w

322KABBALAH.
cealed therein. Woe unto him who revealeth the Ar- cana !

617And because the Arcana come into contact with
this ear, and follow the curvings of that region, hence the Arcana are not revealed unto those who walk in crooked paths, but unto those {who tvalk in) those which are not crooked.

618Hence is it written, Ps. xxv. 14: "The SVD
IHVH, Sod Tetragrammaion, Secret of Tetragrammaton, is with them that fear Him, and He will show them His covenant ; " namely, unto such as keep their path and thus receive His words.

619But they who are perverse in their ways receive
certain wt)rds, and quickly introduce the same into them- selves, but in them is no place where they can be detained (for examination).

620And all the other openings are opened therein,
until those words can issue forth from the opening of the mouth.

621And such men are called the sinners of their
generation, hating God the Most Holy One — blessed be He.

622In Mischna, or our tradition, we have taught that
such men are like unto murderers and idolaters.

623And all these things are contained in one saying,
where it is written, Lev. xix. 16 : ** Thou shalt not go up and down as a tale-bearer among thy people, neither shalt thou stand against the blood of thy neighbour: AN I IHVH, I am Tetragrammaton."

624Therefore he who transgresseth the first part of
that verse doth the same as if he were to transgress the whole.

625Blessed is the portion of the just, concerning
whom it is said, Prov. xi. 13: **A tale-bearer revealeth secrets, but he that is of a faithful spirit concealeth the matter."

626** Spirit, RVCH, Ruach^' properly (is used here)
THE LESSER HOL V ASSEMBL K 323 for the Ruach of such is extracted from the Supernal Holy Place.

627Now we have said that this is a symbol. Whoso-
ever revealeth Arcana with fixed purpose of mind, he is not of the body of the Most Holy King.

628And therefore to such a man nothing is an Arcanum,
neither is from the place of the Arcanum.

629And whensoever his soul departeth, the same
adhereth not unto the body of the King, for it is not his place. Woe unto that man ! woe unto himself ! woe unto his Neschamah ! " "'

630But blessed is the portion of the just who conceal
secrets, and much more the Supernal Arcana of God the Most Holy One — blessed be He ! — the highest Arcana of the Most Holy King.

631Concerning them it is written, Isa. Ix. 21 : "Thy
people also shall be all righteous ; they shall inherit the land for ever. CHAPTER XVn. CONCERNING THE COUNTENANCE OF MICROPROSOPUS.

632His countenance is as two abodes of fragrance, and
all that I have before said is His testimony.

633For the testimony, SHDVThA, Sahedutha^
dependeth from Him, and in all his testimony de- pendeth.

634But these places of fragrance are white and red ;
the testimony of Ab the Father, and Aima the Mother ; the testimony of the inheritance which He hath taken by right and obtained.

635And in our tradition we have also established by
* See Introduction concerning the names of the parts of the Soul. -a-wJri^w.M

324KABBALAH.
how many thousand degrees the whiteness dififereth from the redness.

636But yet at once they agree together m Him in
one,* under the general form of the whiteness; for whensoever it is illuminated from the light of the white brilliance of the Ancient One, then that white brilliance overcloudeth the redness, and all things are found to be in light.

637But whensoever judgments ascend (otherwise
threaten) in the universe, and sinners are many, leprosy is found in all things (otherwise, throughout the universe), and the redness spreadeth over the countenance, and over- cloudeth all the whiteness.

638And then all things are found in judgment, and
then (He putteth on) the vestments of zeal, which are called *'the garments of vengeance" (Isa. lix. 17), and all things depend herefrom.

639And because the testimony existeth in all things,
hence so many Lords of Shields are enshrouded by those colours, and attend upon those colours.

640When those colours are resplendent, the worlds all
and singular exist in joy.

641In that time when the white brilliance shineth all
things appear in this colour ; and when He appeareth in redness, similarly all things appear in that colour. CHAPTER XVin. CONCERNING THE BEARD OF MICBOPROSOPUS.

642In those abodes (otherwise forms) of fragrance the
beard beginneth to appear from the top of the ears, and it descendeth and ascendeth in the place of fragrance. * I.e, , The various degrees of the whiteness.

643The hairs of the beard are black, and beautiful in
form as in (tAat of) a robust youth.

644The oil of dignity of the supernal beard of the
Ancient One {floweth down) in this beard of Microprosopus.

645The beautiful arrangement of this beard is divided
into nine parts. But when the most holy oil of dignity of the Most Holy Ancient One sendeth down rays into this beard, its parts are found to be twenty-two.*

646And then all things exist in benediction, and thence
Israel the patriarch (/.^., Jacob) took his blessing. And the symbol of this is to be found in these words, Gen. xlviii. 20 : " BK, with the twenty-two shall Israel bless." {T^ real translation of BK is " in thee^^ but the numerical value of BK is twenty-two ; hence the symbolism here rendered^

647We have described the conformations of the beard
already, in the Conclave of the Assembly. Here also I desire to enter upon this matter in all humility.

648Now we thus examined all the parts of the beard,
that in the Conclave of the Assembly {we found) that they were all disposed from the parts of the beard of the Most Holy Ancient One.

649Six there are ; nine they are called. For the first
conformation goeth forth through that Spark of the most refulgent Light-bearer, t and goeth down beneath the hair of the head, assuredly beneath those locks which overhang the ears.

650And it descendeth before the opening of the ears
unto the beginning of the mouth.

651But this arrangement is not found in the Most Holy
Ancient One. But when that fountain of Wisdom, ChKMThA, Chokmatha^ floweth down from MZLA, Mezla^ the Influence of the Most Holy Ancient One, and dependeth * Answering to the number of the letters of the Hebrew alphabet, which together with the ten Sephiroth form 4he thirty-two paths ol wisdom of the •• Sepher Yetzirah." t See *' Book of Concealed Mystery," oh. ii. § 31, 40, Ac. ■ ■ t-l r_li

326KABBALAH.
from Him, and when Aima, the Mother, ariseth, and is in- eluded in that subtle ether, then She, Aima, assumeth that white brilliance.'^

652And the Scintilla entereth and departeth, and
together mutually are They bound, and thence cometh the One Form.

653And when there is need, One ariseth above the
Other, and the Other again is concealed in the presence of Its Companion.

654And therefore there is need of all things ; of one
thing for performing vengeance, of another for showing forth mercy.

655And therefore David the king hath sought out this
beard, as we have shown already.

656In this beard nine conformations are found, (among
which are) six myriads which depend among them, and are extended throughout the whole body.

657And those six which depend hang in the locks
which are beneath the abodes of fragrance, three on this side and three on that.

658And in the ornamentation of the beard hang the
three remaining [conformations) ; one above the lips, and two in those locks which hang down upon the chest.

659And all those six [other conformations)^ three on this
side and three on that side, go forth, and all depend from those locks which hang down, and they are extended throughout the whole body.

660But on account of those three {conformations) ^ which
are more connected with the ornament of the beard than all the others, the Holy Name is written in its purity.

661When it is written thus. Ps. cxviii. 5 : ** I invoked
IH, Yah, in my trouble: IH, Yah^ heard me at large: Tetragrammaton is with me, therefore I will not fear." * In the *• Book of Concealed Mystery,'* ch. i. § 31, HVA and ALHIM are shown to be interchangeable, and they both are feminine. And now we come to the '* Three Mothers," of the *' Sepher Yetzirah," the Great Supernal Feminine Triad, which is even bsfore the triune FATHER. I may say no more here ; in fact, I have almost revealed too much. Let the reader carefully meditate on % 651, for there the indicible Arcanum is shadowed. THE LESSER HOL V ASSEMBL K 327 662; But that which we have already laid down in the Conclave of the Assemby concerning these words, ** In my trouble I invoked IH, Yah^' that this is to be referred to that place where the beard beginneth to be extended, which place is more remote, and before the ears, is also correct.

663And in the book of the dissertation of the school
of Rav Yeyeva the Elder it is thus said and established^ that the beginning of the beard cometh from the supernal ChSD, Chesed, Mercy.

664Concerning which it is written, " LK IHVH
HGDVLH VHGBVRH VHThPARTh, Leka, Tetragram- maton^ Ha-Gedulahy Ve-Ha-Geburahy Ve-Ba-TYpkere^Ay Thin&, .0 Tetragrammaton, Gedulah {another name for Chesed)^ Geburah, and Tiphereth (the names of the fourth^ fifth, and sixth Sephiroth, which Protestants usually add to the end of the Lord'.s Pfayefy substituting, however, Malkuth for Gedulah)^ Thine, O Tetragrammaton, are the Mercy, the Power, and the Glory (or Beauty)" And all these are so, and thus it {the heard) commenceth.

665Therefore the nine {conformations) arise from and
depend from the beard; and thus it commenceth from before the ears. But {the conformations) remain not in per- manence save through another cause, as we have before laid down.

666For whensoever the universe hath need of mercy,
the Influence, Mezla, of the Ancient o&e is uncovered ; and all those conformations which exist in the most adorned beard of Microprosopus are found to be entirely mercies, yet so that they can exercise vengeance against the haters of the Israelites, and against those who afflict them.

667But the whole ornament of the beard consisteth in
those locks which hang down, because all things depend thencefrom.

668All those hairs which are in the beard of Micro-
prosopus are hard and rigid, because they all subject

328KABBALAH.
the judgments when the Most Holy Influence is mani- fested.

669And when there is to be contention, then He
appeareth like unto a brave hero, victorious in war. And then that becometh bare of hair which is bare of hair, and that becometh bald which is bald.

670Moses commemorated these nine conformations a
second time, Num. xiv. 1 7, when there was need to convert them all into mercy.

671For although he recite not now the thirteen con-
formations {pf tlu heard of Macroprosopus)^ yet from this idea the thing depended ; for he did not allow himself to enter into those conformations simply that he might enumerate them.

672But unto the Influence directed he his meditation,
and made mention thereof. As it is written. Num. xiv. 17 : " And now, I beseech thee, let KCh, Kach^ the Power of Tetragrammaton, be great ! "

673What is to be understood by KCh IHVH, Kach
Tetragrammaton^ the Power of Tetragrammaton ? Thus is MZLA QDIShA, Mezla Qadishay the Holy Influence, called, even the Concealed with all Concealments. And from the Influence that Strength and that Light depend.

674And since of this {Infiueme) Moses was speaking,
and this {Influetice) he was commemorating, and concern- ing this {Infltunce) he was meditating, he then immediately recited those nine conformations which belong unto Micro- prosopus.

675So that they all might exist in light, and that judg-
ment might not be found therein. And therefore this whole judgment (otherwise, this whole beard) dependeth from the Influence.

676When the hairs begin to be restrained He Himself
is as the hero of an army victorious in war,

677In this beard {of Microprosopus) floweth down the
oil of dignity from the Concealed Ancient One, as it is said, Ps. cxxxiii, 2 : " Like excellent oil upon the head, descend- ing upon the beard, the beard of Aaron," CHAPTER XIX. CONCERNING THE LIPS AND MOUTH OF MICROPROSOPUS.

678Those hairs cover not the lips, and the entire lips
are red and rosy.- As it is written, Cant. v. 13 : " His lips as roses." {In the ordinary version ShVShNI My Shushaniniy ds translated ** HlieSy^ not ^^ roses, '^

679His lips murmur Geburah, Severity, but they also
murmur Chokmah, Wisdom.

680From those lips alike depend good and evil, life and
death.

681From these lips depend the Lords of Vigilance.
For when those lips murmur, they all are excited to bring ibrth secret things, as well as the Lords of Judgment in all the tribunals wherein they have their abiding-place.

682And therefore are these called the Watchers ; as
it is written, Dan. iv. 17: *'This matter is by the decree •of the Watchers, and the demand by the word of the Holy Ones."

683What is a Watcher ? In the book of the disserta-
tion that is explained from this passage, i Sam. xxviii. 16 : " And is become thine enemy."

684Seeing that judgments are stirred up against those
who obtain not mercy from the Supernals.

685Hence are those stirred up who are the lords of the
enmity of all things.

686And, nevertheless, in each case is there mercy and
judgment. And therefore is it said, Dan. iv. 13 : "A watcher and a holy one ; " judgment and mercy.

687And between those lips when they are opened is
the mouth disclosed.

688By that RVCh, Ruach, breath, which goeth forth
irom His mouth, many thousands and myriads are en- shrouded; and when it is extended by the same are the • -■■ ■ - ' j-'J'r. .

330KABBALAH.
true prophets enfolded, and all are called the mouth of Tetragrani maton .

689When forth from His mouth the words proceed
through His lips, the same are muttered through the whole circuit of eighteen thousand worlds,"*' until they are all bound together at once in the twelve paths and the known ways. And one thing ever expecteth another.

690By the tongue is the vocal expression of the
sublime spoken, in the middle nexus of the utterance.

691And therefore is it written, Cant. v. 16: ''His
mouth is most sweet." And this same palate of His con- veyeth a sweet taste ; wherefore He smileth when He tasteth food {wkicA is pleasant).\

692''And He is altogether the desirablenesses (or
delights) ** (of the powers of) fire and (the powers of) water^ because the fire and water are counterchanged with each other mutually (otherwise, are conformed together), and are beautiful in his conformation. %

693For the colours are mutually associated together.
* That is the number eighteen on the plane of Asiah. And 18 is the fourth part of 72. And 72 is the number of the Schemahamphrorasch {see anU), and the number of the Quinaries or sets of 5 degrees in the

360degrees of the Zodiac. And there are 6 such sets in 30 degrees
of each sign. And thus we return to the 12 signs of the Zodiac, and these are operated on from the 10 Sephiroth through the " 7 paths of the Queen." and these again depend from the first 3 Sephiroth. and these again from Kether, and Kether is Macroprosopus, froni whom backwards depend the Negative Existences in their Veils ;• and Macro- prosopus is called HVA, I/oa, which = 12, and finds its expression in Aima Elohim. Thus rusheth through the Universe the Flux and Reflux of the Eternal Word.

11 am doubtful as to whether this is the best translation of the last
clause of § 691. Rosenroth has not translated it at all. The Chaldee is MMThQIM VDAI MAI ChKV KDA VChIK ITOVM LAKVL, Mamthaqim Vadeai Maai Chiko Kedea Vecheik Yitauom Leakol. \ This whole section requires comment. I must first observe that Knorr de Rosenroth in his Latin version has supposed that in the word MChMDIM, Machemadim, fire and water, ASh and MIM, are hidden as in a sort of anagram. Now while it is true that MIM can be thus extracted, ASh cannot, for the remain- ing letters, ChMD will by no exegetical rule I know of form a word signifying fire. The following I take to be the real mean- ing of the passage. Chokmah is the fire, I, and Binah is the water, H,^

694In His palate are th« {guttural) letters {of the
Hebrew Alphabet — namely^ A, H, Cff, O) formed and con- structed ; in the circuit of His {mouth) are they condensed (into the palatals G, /, K, C).*

695The letter A, Alepk, which cast forth the kings
and constituted the kings + (Z.^., that guttural letter which is referred to the First Sephira, Kether^ the Crown^ becometh the palatal letter G^ Ghimel),

696The letter Ch, CJuthy which goeth forth and
descendeth and ascendeth, and is crowned in the head {referring to the Second Sephira^ Chokmahy Wtsdom)^ and is fire condensed in ether (/.^., developeth in the palatal letter /, Yod)>

697The letter H, He^ the golden-yellow colour (other-
wise, germinating power) of the Mother, Aima, having been connected with the Female Power, is extended in the Greater Female Potency into the desire of the Holy City, which two (otherwise, for these places) are mutually bound together the one unto the other {these two are Aima^ the the Father and Mother Who, conjoined, produce the Son. Now the fire is symbolized by a triangle with the apex uppermost ^ ^ and water by V > these two together united form \)^ the sign of the Macrocosm, the ex- ternal symbol of Vau, V, Microprosopus. And He inherits the double qualities of the Father and the Mother, shown by the word " delights *' (" Machemadim ") being written in the plural. * The letters of the Hebrew alphabet are usually classed in the follow- ing manner : — Gutturals = A, H, Ch, O (R by some). Palatals == G, I, K, Q. Einguals = D, Th, T. L, N. Dentals = Z, S, Sh, Tz (R by others). Labials = B. V, M. P. The " Sepher Yetzirah " further classes them as —

3Mothers (Primitives) = A, M, Sh.

7Duplicated = B, G. D, K, P, R. Th.

12Simples = H, V, Z, Ch, T, I, L, N, S, O, Tz, Q.
In the above classification it classes R as a dental. t This section and § 698, contain references to the Edomite kings and their symbology — namely, as denoting the primal worlds which were des- troyed (See "The Book of Concealed Mystery." ch. i. § 3; "The Greater Holy Assembly/' ch. ii. and ch. xxvi.; and 'The Lesser Holy Assembly," ch. z.). .•■-^■■-■•- I •*,

332KABBALAH.
supernal H of IHVH, and the Holy City, the Bride, as She is called in the Apocalypse, the final H of IHVH). {And the guttural letter H, He, formeth the palatal letter K, Kaph, which is referred unto the Queen.) As it is written, Cant, iv. 6 : " Unto the mountain of myrrh, unto the hill of frankincense.'*

698The letter O, Ayin (which denoteth the seven In-
feriors which were destroyed) is the medium or splendour of mediation (/>., the interned Light of the broken vessels), hath been formed forth in His lips by revolution therein (and it hath been condensed in Q, Qoph, which goeth forth from the middle of the palate unto the lips). For the branches (of the Tree of Life, natnely) are connected in Him (Microprosopus) in the spirits (s%uh as they were in the prior world) formed forth (such as they are in the restored world),

699For in the mysteries of the letters of Solomon
the King, those four letters. A, H, Ch, O, are surrounded by GIKQ.

700But it is written in Job vi. 6 : ** Can that which is
unsavoury be eaten without salt ? ** &c.

701Also it is written, Isa. xxxii. 17: " And the work
of TzDQ, Tiedeq, Righteousness (or Justice), shall be peace." Also, Ps. xix. 10 : ** More to be desired are they than gold, yea, than much fine gold," &c.

702But King David saith, ibid. 11 : ** Also by them is
thy servant warned.*'

703I affirm concerning myself, that I have been every
day cautious concerning them, so that concerning them I might not err (Z.^., concerning the judgments, Meshephath, referred to in verse 9).

704Excepting a certain day when I was binding
together the Crowns of the King * in the Cave of Maranaea, I beheld a Splendour of devouring Fire flashing from His * /.«., Tracing out the properties, &c., of the Sephiroih which form the King, Microprosopus, and, as appears from the latter part of this section, those only in their aspect of Judgment and Wrath. THE LESSER HOL V ASSEMBL Y. 333. wrathful Countenance of Flame, and with terror I trembled at the sight.

705From that day forth I ever acted with caution in
my meditations concerning them, neither have I omitted that all the days of my life.

706Blessed is his portion who is prudent regarding
Him who is more ancient than (otherwise, concerning the: gentleness of) the King, so that he may taste thereof, as is- fitting.

707Therefore is it written, Ps. xxxiv. 9 : ** Taste and
see that Tetragrammaton is good," &c.

708Also it is written, Prov. ix. 5 : " Come, eat of my
bread," &c. CHAPTER XX. CONCERNING THE BODY OF MICROPROSOPUS.

709The masculine power is extended through Daath ;:
and the Assemblies and Conclaves are filled.

710It commenceth from the beginning of the skull,,
and it is extended throughout the whole body, through the- breast, and through the arms, and through all the other parts. CHAPTER XXI. CONCERNING THE BRIDE OF MICROPROSOPUS.

711Unto His back adhereth closely a Ray of most
vehement Splendour, and it flameth forth and formeth a certain skull, concealed on every side.

712And thus descendeth the Light of the two brains^,
and is figured forth therein.

334KABBALAH,

713And She {fhe Bride) adhereth unto the side of the
Male ; wherefore also She is called, Cant. v. ii., " My dove, my perfect one.'* Read not, "ThMThI, Thamathi^ My perfect one;" but "ThAVMThI, Theomathi, My twin sister," more applicably.

714The hairs of the Woman contain colours upon
colours, as it is written, Cant. vii. 5 : ** The hair of Thy head like purple.*'

715But herewith is Geburah, Severity, connected in
the five Severities (1.^., which are syndfolized in the numerical valuta ^y of the letter H final of IHVH^ which is the Bride); and the Woman is extended on Her side, and is applied unto the side of the Male.

716Until She is separated from His side, and cometh
unto Him so that She may be conjoined with Him, face to face.

717And when They are conjoined together, they appear
•to be only one body.

718Hence we learn that the Masculine, taken alone,
appeareth to be only half the body, so that all the mercies are half ; and thus also is it with the Feminine.

719But when They are joined together, the {two
together) appear to form only one whole body. And it is so.

720So also here. When the Male is joined with the
Female, They both constitute one complete body, and all the Universe is in a state of happiness, because all things receive blessing from Their perfect body. And this is an Arcanum.

721And therefore it is said. Gen. ii. 3: " Tetragram-
maton blessed the seventh day and hallowed it." For then all things are found (to exist) in the one perfect Body, for MTRVNIThA, Matronitha, the Mother (/.^., the Inferior Mother) is joined unto the King, and is found to form the one Body with Him.

722And therefore are there found to be blessings upon
this day. THE LESSER HOL V ASSEMBL Y. 335

723And hence that which is not both Male and
Female together is called half a body. Now, no blessing can rest upon a mutilated and defective being, but only upon a perfect place and upon a perfect being, and not at all in an incomplete being.'*'

724And a semi-complete being cannot live for ever,
neither can it receive blessing for ever.

725The Beauty of the Female is completed by the
Beauty of the Male. And now have we established these facts {concerning the perfect equality of Male and Female)^ and they are made known unto the Companions.

726With this Woman {the infetior H) are connected
all those things which are below ; from Her do they receive their nourishment, and from Her do they receive blessing ; and She is called the Mother of them all.

727Like as a mother containeth the body {of her child
before birth), and that whole body deriveth its nourishment from her. (Otherwise, containeth a garden, and the whole garden is from her.) Thus is She unto all the other inferiors.

728It is written, Prov. vii. 4 : ** Say unto Chokmah,
Thou art my sister. "+ For there is given one Chokmah {Male), and there is also given another Chokmah {Female),

729And this Woman is called the Lesser Chokmah in
respect of the other.

730And therefore is it written. Cant. viii. 8 : " We
have a little sister and she hath no breasts."

731For in this exile (/.^., separated from the King) She
appeareth unto us to be **our little sister." At first, * This section is another all-sufficient proof of the teachings main- tained throughout theQabalah, namely, that Man and Woman are from the creation co-equal and co-existent, perfectly equal one with the other. This fact the translators of the Bible have been at great pains to conceal by carefully suppressing every reference to the Feminine portion of the Deity, and by constantly translating feminine nouns by masculine. And this is the work of so-called religious men ! t Chokmah, Wisdom, the second Sephirah, is Male in respect of Binah, but Female in respect of Kether. This is somewhat analogous to the Greek idea of the birth of Athen^, Wisdom, from the brain of Zeus. .-':=■ ■ > j •■.*'-!tf"r -• .

336KABBALAH.
indeed) she is small, but she becotneth great and greater,, until she becometh the Spouse whom the King taketb unto Himself.

732As it is written, Cant. viii. 10 : '< I am a wall, and
my breasts are like towers.

733" And my breasts," &c., since they are full with
the nourishment of all things ; * " like towers," because- they are the great rivers which flow forth from Aima the Supernal. CHAPTER XXn.t CONCERNING THE REMAINING MEMBERS OF MICROPROSOPUS,

734The Male is extended in right and left, through
the inheritance which He receiveth (/.^., from Chokmah and Bznah).

735But whensoever the colours are mingled together
then is He called Tiphereth, and the whole body is formed into a tree {the Autz Ha-Chaitm, or Tree of Ztfe),l great and strong, and fair and beautiful, Dan. iv. 11.

736**The beasts of the field had shadow under it,
and the fowls of the heaven dwelt in the boughs thereof, and all flesh was fed of it."

737His arms are right and left. In the right arm is
Chesed and Life ; in the left is Geburah and Death.

738Through Daath are His inner parts formed, and
they fill the Assemblies and Conclaves, as we have said.

739For thus is it written : ** And through Daath shall
the Conclaves be filled." * Compare the symbolism of the many breasts of the Ephesian Diana. t The " Idra Zuta '* contains twenty- two chapters, the number of the letters of the Hebrew alphabet, of the chapters of St. John's Apocal- ypse, and of the verses of the ist, 2nd, 4th, and 5th chapters of Lamen- tations of Jeremiah, &c. It is the number of the Qabalistical keys. X Notice that the tree of life is the united body, and the tree of knowledge of good and evil the separated.

740Afterwards is His body extended into two thighs,
et intra haec continentur duo renes, duo testiculi mascu- lini.

741Omne enim oleum, et dignitas, et vis masculi e toto
corpore in istis congregatur; nam omnes exercitus, qui prodeunt ab iis, omnes prodeunt et morantur in orificio membri genitalus.

742And therefore are they called Tzabaoth, the Armies ;
and they are.Netzach {Victory, the seventh Sephira) and Hod {Glory, the eight H), For Tiphereth is Tetragrammaton, but Netzach and Hod are the armies ; hence cometh that name,. Tetragrammaton Tzabaoth.

743Membrum masculi est extremitas totius corporis, et
vocatur Yesod, fundamentum, et hie est gradus ille qui mitigat foeminam. For every desire of the Male is toward the female.

744Per hoc fundamentum ille ingreditur in foeminam ;
in locum qui vocatur Tzion et Jerusalem. Nam hie est locus tegendus fcjeminae, et in uxore vocatur uterus.

745And hence is Tetragrammaton Tzabaoth called
Yesod, the Foundation (the ninth Sephira). Also it is writ- ten, Ps. cxxxii. 13: "Since Tetragrammaton hath chosen Tzion to be a habitation for Himself, He hath desired Her."

746When Matronitha, the mother, is separated, and
conjoined with the King face to face in the excellence of the Sabbath, all things become one body.

747And then the Holy One — blessed be He ! — sitteth
on His throne, and all things are called the Complete Name, the Holy Name. Blessed be His Name for ever, and unto the ages of the ages.

748All these words have I kept back unto this day,
which is crowned by them for the world to come. And now herein are they manifested, O blessed be my portion !

749When this Mother is conjoined with the King, all
the worlds receive blessing, and the universe is found to be in joy. X J-f' '>■ «1*C:u

338KABBALAH.

750Like as the male {Microj^osopus) existeth from the
Triad (Kether, Chokmak, and Binah), and His beginning is with the Triad, in this same manner are all things disposed, and the end of the whole body is thus ; also the Mother {Inferior) receiveth not the blessing except in the Syntagma of the Triad, and these paths are Netzach, Hod, and Yesod.

751And she is mitigated, and receiveth blessing in that
place which is called the Holy of Holies below.

752As it is written, Ps. cxxxii. 3 : ** Since there Tetra-
grammaton giveth His blessing." For there are two paths ; that which is above, and that which is below.

753Hence there is permission granted unto none to
enter therein, save unto the High Priest, who entereth from the side of Chesed, in order that none other might enter into that supernal place save that which is called Chesed.

754. And He entereth into the Holy of Holies, and the
Bride is mitigated, and that Holy of Holies receiveth bles- sing, in the place which is called Tzion.

755But Tzion and Jerusalem are two paths, one denot-
ing Mercy, and the other Justice.

756For concerning Tzion it is written, Isa. i. 27 :
"Through Meshephat, Judgment, it is redeemed." And concerning Jerusalem it is written, ibid, 21 : ** Justice, Tzedeq, abideth in Her," as we have before explained.

757And every desire of the Male is toward the Female.
But thus are these called, because hence proceed blessings for all the worlds, and all things receive blessing.

758This place is called Holy, and all the holinesses of
the Male enter therein, through that path of which we have spoken.

759But they all come from the supernal head of the
Male skull, from that portion ot the supernal brain wherein they reside.

760And this blessing floweth down through all the
members ojj the body even unto those which are called Tzabaothj'^he Armies.

761And all that which floweth down throughout the
^hole body is congregated therein, and therefore are they called Tzabaoth, the Armies ; because all the armies of the superiors and inferiors go forth therefrom.

762And that which floweth down into that place where
it is dbngregated, and which is emitted through that most glibly Yesbd, Foundation, is entirely white, and therefore is it called ^fchesed.

763Thence Chesed entereth into the Holy of Holies ;
as it is written, Ps. cxxxiii. 3 : ** For there Tetragrammaton ' "oommanded the blessing, even life for evermore."

764Rabbi Abba said : " Scarcely could the Holy Light-
bearer (/.^., Ra^bi ScJumeon) finish the word, life * before his words ceased altogether. But I was still writing them ■down, and thought that there would still be more for me to write, but 1 heard nothing.

765** But I raised not mine head, since the light
around him was so great that hereunto I could not look that way.

766" Therefore I trembled, and I heard a Voice, which
cried aloud and said, Prov. iii. 2 : * Length of days and years of life,' &c.

767"I heard another Voice, Ps. xxi. 5 : *Seeketh life
from thee,' &c.

768" Through that whole day the fire departed not from
the house, and there was no one who could come near unto him, because they were unable, for the fire and the light encircled him through that whole day.

769** But I tell upon my face on the ground, and cried
aloud.

770** When therefore the fire was withdrawn, I saw
that tfhat Holy Light-bearer, the Holy of the Holy Ones {/.^., Rabbi Schimeon) had been taken away from this world.

771" But having been turned round, his body had fallen
on his right side, and his face still bore a smilft^

772** And Rabbi Eleazar, his son, arose^and having

340KABBALAH.
taken his hands in his, kissed him ; but I kissed the dust which was beneath his feet.

773The Companions wished to mourn for him, but
they could not speak. Yet the Companions began to weep, and Rabbi Eleazar prostrated himself thrice, and could not open his mouth.

774At last he began, and said : ** O my father ! O my
father ! there were Three,* and into One have they returned,

775" Now shall the living creatures (the Cherubim) rush
forth {Jrom the Name) ; the birds shall fly upward and hide themselves in the opening of the Great Sea, and all the Companions shall drink their blood.*'

776But Rabbi Chiya arose upon his feet and said i
** Hitherto hath the Holy Light-bearer {Rabbi Schimeon) taken care of us (otherwise, hath occupied himself with us). Now is the time not fitting for any other thing save to pay him due honours.*'

777Therefore Rabbi Eleazar and Rabbi Abba arose, and
put upon him the sepulchral garment ; and who ever saw such a disturbance and mingled crowd of learned men ? Through che whole house ascended fragrant odours {of spices bt ought Jor the dead).

778Then they placed him in the coffin ; and no man
except Rabbi Eleazar and Rabbi Abba did these services for him.

779But the lictors and soldiers came from Kaphar
(otherwise, from Tzipori and Tardaia, or doctors and learned men from the country), and drove them away.t

780But the inhabitants of Maronaea rescued them with
great tumult, because they thought that he was not to be buried there.

781When therefore the sepulchral bier was borne
* Referring to Rabbi Schimeon, Rabbi Abba, and himself having symbolized Kether, Chokmah, and Binah. t Knorr de Rosenroth adds a Latin note here to the efifect that it is doubtful whether this was for insult, or because they were jealous of the honour of burpng him. THE LESSER HOL V ASSEMBL K 341 forth, he (/.tf., the body of Rabbi Sehimeon) was raised above it in the air, and a fire flamed around him.

782And a Voice was heard (saying) : " Come ye and
assemble together, and enter in unto the nuptials of Rabbi Sehimeon. Isa. Ivii. : * Let him enter in with peace, and let them rest in their chambers.* "

783When he w^ carried into the sepulchral cave, a
Voice was heard in the cave saying : " This is He who dis- turbed the earth, and made the kingdoms tremble."

784How many liberties are stored up in heaven for
thee!

785This is that Rabbi Sehimeon Ben Yochai, concern-
ing whom his Lord was glorified daily. Blessed is his por- tion above and below !

786How many highest treasures are reserved for
him !

787Concerning him it is said, Dan. xii. 13 : ** But go
thou thy way till the end be, for thou shalt rest, and stand in thy lot at the end of the days." Hereunto is the Lesser Holy Assembly. INDEX. Aaron, 146, 328 Ab, 8, 12, 13, 24, 25, 279, 288, 301, 302, 305, 306, 323 Abel, 246 Abraham, 5, 129, 140, 161, 164, 196, 232, 236 Absolute, 16, 17, 35, 38, 115, 156, 175, 205, 265, 266, 279 Ab}ss. 36, 48, 188, 198, 241, 245. 249. 266, 297 Achad, 7, 12, 22, 47. 67. 117, 137, 139, 166 Adam, 5, 13, 21, 24, 28, 34, 42, 84, 86, 92, 95. loi, 106, 103, 114, 152, 176, 177, 185, 208, 209, 210, 211, 212, 227, 228, 229, 239, 241, 242, 247, 248, 249. 250, 251 Adonai, 26, 30, 31, 32, 56, 60, 69, 71, 88, 89, 96, 103, 106, 149, 150, 168, 169, 170, 210, 214, 303 Agla, 31 Agrippa, Cornelius Henry, 5 Ahebah, 7, 166 Aima, 25, 285, 287. 288, 301, 302, 305, 306, 307, 308, 323, 326, 330, 331, Ain, 16, 121, 266, 280 Ain Soph, 16, 38, 39, 40, 44, 48, 70, 280 Ain Soph Aur, 16, 70, 94 Air, 104, 177, 178, 179, 279 Aishim, 26 Alchemical, 27, 155, 189, 235, 289 Aleph, the letter, 11, 12, 31, 60, 74, 78, 79, 96, 98, 103, iii, 171, 178, 202, 210, 279, 314, 315, 316, 331, 332 Almighty, 105 Alphabet, 3, 11, 32, 34, 54, 63, 79, 80, 83, 87, 88, 93, 96, 103, 115, 119, 180, 185, 264, 325, 331, 336 Ama, 25, 272, 285, 288 Amath, 160, 217, 293, 308 Amen, 89, 90, no, 168, 169, 289, 303 Amirah. 150, 151 Ancient of the Ancient Ones, 21, 23, 113, 115, 117, 123, 133, 136, 137. 139, 148. 153, 155, 156. 158. 160, 165, 167, 174, 175. 179. 184. 195. 202, 214, 225. 233, 252, 267 Jil ii£iiiit?t^'-*i

344KABBALAH,
Ancient of Days. 231, 11, 112, 117, 119, 123, 124, 126, 129, 130, 131, 132.

133134. 141. M3. I44i i47i 153. 157. 158, J63, 167. 168. 173, 175,
178, 179, 180, 182, 1&3, 184, 186, 189, 191, 192, 202, 205, 213. 214, 216, 217, 218, 219, 239, 242, 251. 302. 307 Ancient One, 23, 31, 35. 44. 45, 47, 66. 70. 71, 73. 77, 85, 91. 97. 99. 115, 116. 117. 118, 119, 121, 127, 129. 130, 131, 132, 134. 144. 145, 146, 147, 153, 156. 157, 168, 179, 182, 195, 198, 206. 217, 219, 262. 265, 266. 267, 270, 272, 275. 279, 298. 303, 309, 316, 324. 325, 327, Androgynous. 27, 34. 86, 95, 225 ' Angels. 26. 30. 37.53. io3i 104. 106, 112, 149, 171, 172, 245. 253, 254 Ani. 59, 60, 78. 168. 322 Apocalypse, 24, 25. 96, 145, 332, 336 Aquarius. 24. 34 Aralim, 25 Arcanum, loi, no. 113, 144, 175. 185, 196, 200. 209,217. 224, 226. 227, 240, 249, 254, 284, 311. 321, 322. 323. 326, 334 Archetypal. 29. 35. 67, 69 Arikh Anpin. 24, 41, 44, 77, 117. 137 Asch Metzareph. 14. 15 Asiad, 29, 32, 33, 34, 35. 47. 62. 103, 164, 170, 194, 330 Atch, 31, 279, 280 Ath, 46, 86. 96, 194, 226, 227 Athene. 335 Atmosphere, 36 Atziloth, 29, 32, 33, 34, 35, 67. 69, 170 Aub, 32. 33. 73. 74. 78 Aunu, 256 Auphanim, 24 Aur, 45, 48, 168 Authiqa, 23, 44 Authiqa De-Authiqin, 23 Authiq lomin, 23 Authiqa Qadisha, 23 Auza, 249 Auzael, 249 Axieros, 269 Axiochersa, 269 Axiochersos. 269 Ayin, the letter, 103. 171. 331, 332 B. BARIETHA, 155, 195, 200. 219, 221 Bath. 286, 288 INDEX. 345 Beast, 30, 54, 91, 104, 248, 249 Beauty, 25, 26, 40, 46, 58, 65, 68, 88, 95, 97, 126. 148, 222, 225, 229, 230, Behemoth, 248 Bcla, 175 Ben, 8, 12, 32, 33, 72, 74, 282, 285, 286, 288 Beni Elohim. 26 Benif»nity, 46, 65, 88, 94, 96, 97, 103, 12&, 219, 220, 223, 231, 232, 233,

234235. 239
Beor, 175 Berashith, 8, 12, 13, 46, 95, 96 Beth, the letter, 12, 103, 171, 286, 331 Beth Elohim, 14, 54 . Bhagavadgita, 18 Binah, 24, 32, 40, 42, 53, 54. 55. 58, 59. 60, 67, 88, 94, 144, 147. 163, 189, 201, 225, 234, 267, 273, 278, 281, 282, 285, 286, 287, 288, 289, 298, 301, 302, 305, 307, 321, 330, 335, 336, 338, 340 Book of Concealed Mystery, 15, 16, 41, 43 to 108, 115, 128, 134, 137,' 141, 144, 147, 151, 152, 157, 160, 161, 174, 180, 189, 191, 192, 201, 204, 208, 212, 219, 222, 224, 226, 231, 234, 239, 240, 243, 246, 248, 272, 278, 283, 284, 288, 291, 301, 303, 310, 325, 326, 331 Book of Formation, 119 Book of the Revolutions of Souls, 15, 86, loi Briah, 29, 32, 33, 34, 35, 47, 52, 170, 285 Bride, 25, 31, 32, 35» 4i, 42. 47. 49. 5i. 52, 5^, 57, S^. 60, 62, 63, 64, 65, 70, 71, 72, 74, 75, 78, 85, 86, 94, 95, 100, 105, 106, 164, 210, 233, 286, 287, 293, 300, 332, 334, 338 Buddhist, 37 Bull, 24 c Cain, 86 Canaan, 100 Canticles, 74, 105, 116, 141, 147, 173, 181, 186, 190, 205, 215, 220, 224, 225, 229, 243, 247, 263, 271, 286, 287, 318, 329, 330, 332, 334, 335, Ceridwen, 233 Chaioth-Ha-Qadesh, 24, 56, 104, 265 Chariot, 104, 172, 253, 257, 261 Chashmalim, 25 Chen, 9 Chesed, 25, 40, 51, 88, 103,. 126, 174, 219, 223, 234, 243, 267, 270, 276, 289, 293, 297. 301, 308. 327. 336, 338, 339 ■ij-.-y-iy^^TV,

346KABBALAH.
Cheth, the letter, 103. 171, 309, 318, 331, 3^2 Chiah. 35, 40. 53, 83, 92, 228, 299 Chioa. 30 Chokmah, 9, 24, 25. 27, 32, 40, 53, 60, 67. 73, 88. 138, 167. 217, 250, 267^ 273, 274, 278, 280, 281, 282, 284, 285, 287, 288, 289, 290, 291^ 298. 301, 302, 305, 306, 307. 321, 325. 329, 330, 331, 335, 336, 338. 340 Cholom Yesodoth, 28 Christ, 146 Christian, 25, 31, 32, 284 Chronicles, 97, 194 Clef dcs Mysteres, 36 Commutations, Tables of the, 10 Companions, 109, no, 113, 149, 251, 254, 256, 259, 260, 261, 262, 305,

335340
Concealed of the Concealed, 21, 23, 78, 113, 115, 167, 195, 252, 263, 269^ 283, 298, 306, 316, 318 Creation, 29, 30, 50, 52, 94. 104, 160, 161, 172, 174, 284 Creative, 30, 35 Cremonensian Codex, 15, 210 Crown, 20, 23, 27, 28, 31, 34, 35, 41. 44, 45, 48, 60, 61, 66, 71, 72, 76, 85,. 88, 94, 96, 97, III, 126. 132, 145, 149, 156. 169, 175, 177, 226, 233,

242243, 244, 248, 256, 267, 268, 269, 287, 289, 293, 294, 304, 320»,
D Daath, 26, 59, 60, 74, 106, 180, 278, 288, 289, 290, 291, 305, 321, 333,. Daleth, the letter, 11, 60, 75, 79, 80, 92, 93, 103, 171, 202, 210, 284, 285,- Daniel, 26, 58, 123, 130, 141, 143, 168, 178, 182, 223, 236, 245, 251, 289^

329336. 341
Daughter, 93, loi, 177, 232, 235, 249, 282, 286, 288, 290, 300, 301 David, 6, 54, 82, 102, 107, 131, 132, 207, 208, 209, 210, 211, 212, 236, 326, 332 Day. 52, 99, 109. 140, 167, 236, 257. 293 Death, 30, 52, 104, 109 Debur, 150, 151 Decad, 26, 65, 74, 99, 100, 105, 149, 160. 180, 214 Deity, 17, 21, 22, 30, 34, 43, 44, 46, 48, 78, 89, 139, 141, 168, 170, 208, Demons, 30, 51, 54, 103. 240, 244, 249 Deuteronomy, 69, 78, no, in, 191, 193, 198, 204, 214, 242, 254, 313.. 315,319 INDEX. a47 Devils, 30, 51 Dew, 116, 117, 177, 178, 179, 265, 303 Diana, 336 Din, 25, 103, 301 Dinhabah, 175 Dragon, 50, 51, 52, 53, 152, 237 Duad, 24, 27, 92, 267, 268, 271 Duenech, 289 Eagle, 24, 75 Earth, 36, 37, 43, 46, 47, 69, 76, 82, 89, 90, 91, 94, 97, 100, 104, 105, 112, 125, 128, 150, 163, 178, 188, 227, 242, 248, 249, 250, 289, 297^

312315
Ecclesiastes, loi, 112, 139, 199, 251, 295, 319 Eden, 36, 96, 119, 123, 124, 131, 152, 156, 167, 180, 262, 270, 278, 279,, 281, 284, 287, 293 Edom, 22, 29, 102, 113, 114, 174, 175, 233, 300 Edomite Kings, 22, 29, 43, 47, 48, 85. 102, 174, 176, 298, 331 Egypt, 5. 6. 176 Egyptians. 6, 163, 168, 289 Eheieh, 17, 23, 30, 31, 32, 41, 61. 66, 67, 79, 88, 91, 96, 141, 175 El, 25, 88, 143, 144, 171, 234. 291, 305, 310 El Chai. 26 Elements, 28, 104 Elihu, 255 Eliphaz Levi Zahad, 17, 35, 36 Eloh, 25, 209 Elohim, 7, 8, 21, 22, 25, 26. 46, 48, 54, 56, 61, 69, 70, 82, 84, 88, 90, 93, 96, 98, 101, 104, 105, 106, 107, 108, 124, 163, 167, 202, 209, 226, 227, 239, 242, 249, 265, 273, 280, 303, 326, 330 Enoch, 105 Equilibrium, 16, 29, 43, 44, 45, 55, $7, 66, 71, 73, 75, 92, 94, 96, 121, 133, 136, 138, 141. 183, 225, 242, 246, 266, 308 Esther, 155 Eucharist, 269 Eugenius Philalethes, 20 Eve, 42, 228, 241 Existence, 17, 23, 30, 3i» 44. 63 Exodus, 23, 79, 88, 94, 107, III, 117, 121, 122, 140, 145, 148, 150, 153, 170, 175, 188, 196, 197, 198, 216, 217, 218, 236, 237, 252, 289, 303 Ezekiel, 24, 34, 53, 56, 75, 86, 104, 132, 173, 226, 240, 245, 251, 265, 313

348KABBALAH.
Father, 8, 12. 13, 22, 24, 25, 31. 32, 35, 41, 57, 58, 59, 60, 61, 62, 63, 64, 66, 67, 71, 73, 74, 75, 78, 80. 84. 85, 86, 89, 92. 93, 94, 95. 96, 107, 140, 156. 165, 180, 236. 279, 280, 281, 282, 283, 285. 286, 288, 2S9, 290, 291, 298, 299, 302, 304. 305, 306, 307, 323, 326, 331, 340 Fear, 25, 291 Female. 21, 22, 35, 55, 58, 62, 73, 84, 85, 86, 92, 93, 95, 100, 177, 227, 229, 244, 281," 282, 286, 295, 300, 301. 331, 334, 335, 338 Feminine, 21, 22, 24, 25, 26, 27, 46, 55, 61, 73, 82, 85, 92, loi, 209, 229,

231239, 312, 326, 334
Fire, 104, 177, 178, 196, 198, 200, 279, 318, 330, 331, 339 Fludd, Robert. 5 Formation, 29, 35, 50, 160 Foundation, 26, 40, 46, 56. 57, 59, 60, 62, 64, 72, 85, 88, 92, 97, 167, 243, 337» 339 G Gabriel, 7, 245 Garden, 67, 82, 98, 100, 131, 152, 167, 262, 278, 284, 285, 335 Gate, 32, 60, 64, 65, 69, 74, 106, 180, 184, 200, 201, 210, 234, 253 Geburah, 25, 51, 52, 88, 163, 174, 193, 194, 224, 243, 267. 289. 317, 327,

329334. 336
Gedulah, 25, 174, 194, 327 Gehenna, 261, 269 Gematria, 4, 7, 12, 31, 47, 51, 54, 67, 76, iii, 120, 137, 139, 143, 152,

155167, 170, 182, 194. 234, 277, 285, 303
Genesis, 22, 47, 48, 49, 69, 70, 76, 82, 83, 84, 86, 90, 91, 93, 96. 97» O^i, 100, 105, 106, 107, 113, 114, 116, 119, 128, 129, 174, 175, 180, 193,

194193. 196, I97i 198. 202, 209, 226, 232, 233, 239, 241, 249, 250,
265, 284. 2»7. 300, 303, 305, 316, 325, 334 Ghimel, the letter, 31, 103, 331, 332 Giants, 100, 249 Glory, 46, 52, 61, 65, 68, 77, 88, 97, 125, 163, 168, 221, 222, 246, 262, 337 Gnomes, 104 God. 25, 26, 34, 37, 47. 57, 69, 88. 89, 95, 112, 124, 137, 140. 143, i44f 150, 151, 153. 154. 155. 169, 172, 173, 180, 182, 191, 199, 200, 204, 216, 218, 228, 232, 241, 242, 254, 256. 261, 262, 263, 282, 291, 292, 293, 296, 297, 303, 314. 319, 322. 323 Golgotha, 72, 303 Grace, 9, 268, 270, 279, 309 Greater Holy Assembly, 40, 41, 67, 77, 109 to 257, 260, 261, 278, 300, 317, 331 Greatness, 25 INDEX, 349. H Habakkuk, III, 202 Hadar, 175, 222, 234, 390 He, the letter, 11, 31, 32, 33, 34, 41, 54, 55, 56. 57, 58, 59, 60, 61, 62, 64, 65» 67, 69, 70, 71, 72, 73, 74, 75, 78, 79, 80, 84, 85, 86, 87, 88, 89,

9293. 95, 96, 98, 100, loi, 103, 107, 108, 147, 171, 179, 180, 194,
202, 210, 225. 231, 232, 246, 272. 273, 274, 282, 285, 286, 288, 304,, 310, 314, 330, 331, 332, 334, 335 Heavens, 46, 96, 112, 242, 251, 265, 303, 315 Hell, 30 Hercules, 54 Hermes, 96, 155, 189, 242 Hertha, 233 Hexad, 74, 161, 243, 284 Histoire de la Magie, 17 Hoa, 54, 78, 79, 130, 156, 168, 185, 242, 263, 268, 279, 280, 283, 29i». 292, 294, 298, 302, 318, 326, 330 Hod, 26, 40, 51, 61, 65, 88, 125, 163, 221, 222, 243, 267, 310, 337, 338 Horus, 269, 289 Hosea, 252, 283, 299, 318 I Iddo, 262 Idra Rabba Qadisha, 14, 66, 67, 70, 71, 76, 77, 102, 109 to 257 Idra Zuta Qadisha, 14, 67, 77, 150, 259 to 341 IHVH, 9, 12, 26, 30, 31, 32, 35, 55. 56, 57, 59, 61, 63, 64, 66, 67, 69, 70,

7173, 82, 84, 88, 89, 96, 107, 141, 156, 168, 171, 179, 180, 196, 202,
208, 209, 210, 211. 214, 225, 227, 246, 276, 280, 282, 283, 285, 286,- 303, 311. 314. 316, 317, 322, 327, 332, 334 Image, 36, 38, 248 Infinite, 18, 38, 44 Influence, 27, 64, 69, 102, 152, 274, 275, 276, 279, 283, 290, 292, 303,

325328
Influx, 61, 66, 71, 75, 76, 85, 88, 97, 98, 99. loi. io3. 104, io7. 160, 161, 162, 167 Inscrutable Height, 23, 40 lor, 103, 194 Isaac, 236 Isaiah, 25, 50, 57, 69, 77, 78, 95, 97, 108, 112, 116, 127, 129, 130, 131, 144, 152, 157, 161, 163, 168, 179, 190, 193. 198, 237, 248, 257, 266^ 273, 279. 284, 287, 291, 313. 314. 315, 3«6, 317. 323, 338, 341 Isheth Zenunim, 30 Isis, 233, 269, 289

350KABBALAH,
Iwad, 4, 12. 22. »>. y>. 9C, 9$. io6. rrr, 113, 114. X2i. 124, 123. i2f. I41, 154 i5j. iH '*7- !«. «4. 271, 2% 393, P2, 313, 313, 325, y^. 532 J Jacob, 59, 60, i2>>, 137, 140. 163. 196. i>7. 204. 236. 291, 305, 306, 325 J^M^ah. 26, 30. 32, 55. 69, 71 JdHnek, Dr , 3S Jeremiah, 67. 71. 120. 125, 124. 131. 149, 161. 1S4, 230. 336 Jeroboan, 262 J«rua]em. 77, 190, 191. 247* 313. 3M. 315. 337. 33« Jesus. 8, 72 Job, 51, 78. 124, 151, 133. 188. 201, 215. 218. 280, 301. 312, 320. 332 John, 24 Joseph, 12*, 197 Joshua, 93. 94. 100, 107, 253 Jubilee, K/7, 180, 288 Judgment. 28. 41. 49, 51, 51. 52. 53, 54. 55. 59. 72. 7^, 85, 91, 95. 102, 103, 104, 105. 106. 122, 123. 141, 143, 153, 155, 164, 173, 175, 178, 182, 183, 184, 185. 187, 191. 194, 195, 196. 215, 216. 226. 230, 231, 232* 233. 234. 235. 240, 241. 244. 245. 247, 274, 277, 293. 294, 295, 296, 297, 300. 301, 309, 310. 312, 314, 315, 329, 332, 338 Ju(nter. 27. 104 Justice, 25. 26, 40. 52, 141, 163. 191, 224, 238. 248, 289, 293, 294, 296, 297, 314. 315. 332. 338 K Kafh, the letter, 103, 171, 325, 331. 332 Karma, 37, 38 Kcrubim, 24, 26, 32. 34, 35» ^72. 340 Kcther, 20, 23, 24, 26, 27, 31, 32, 34, 41. ^4. 45. 46, 48, 61. 66, 67, 70. 88, 91, 96, III, 124, 145, 166, 169, 175, 177, 217. 248, 265. 266, 267, 2S0, 283, 289, 301, 302, 305. 320, 330, 331, 335, 338, 340 Khem, 289 Khorsia, 29 KinK, 26, 27, 28, 31. 32. 34. 35. 5'. 53. 93, 98, 102, 108, 109. 113, 136, 145, 146, 149. 155, 158, 159, 210, 211, 218, 233. 236, 240, 248. 253,

256264, 269, 289, 292. 294, 295, 296, 300, 307, 319, 320, 323, 326,

332333. 334. 335. 336. 337
Kin«dom, 20, 26, 46, 47, 48, 49, 50, 55, 62, 63, 73, 84, 88, 92, 94, 96, 97, 100, loi, 103, 104, 106, 107, 233. 234, 296 INDEX. 351 JCings, 26, 29,43,48,84,85,88,93, loi, 102, 103, 113, 114. 129, 132, 154, 174. 199, 200, 300, 307, 318, 320, 321 Kneph, 289 Knowledge, 58,59. 60, 74, 76, 106, 115, 131, 132, 180, 278, 288, 289, 291,

305310
Kokab, 28 Lamed, the letter, 31, 103, 171, 331 Lamentations, 314, 336 Law, 8, 59, 83, 109, no. III, 115, 129, 140, 141, 146, 160, 161, 162, 182, 183, 205, 280 Leah, 59 Leo, 24, 34 Lernaean Hydra, 54 Lesser Countenance, 26, 32, 35, 41, 48, 118, 179 Lesser Holy Assembly, 40, 67, 77, 259 to 341 Levanah, 28 Leviathan, 42, 51, 53, 54, 85, 189, 237 Leviticus, 80, 91, 106, 157, 245, 286, 287, 300, 311, 322 Light, 20, 28, 36, 48, 50, 51, 54. 56, 62, 65. 66, 73, 74. 76, 82, 84. 85. 102, 103, 106, 107, 114, 115, 116, 122, 123, 125, 126, 127, 136, 145, 147, 148, 158, 159, 168, 177, 179, 195, 198, 218, 219, 222, 223, 234. 255, 256, 263, 266, 267, 268, 270, 279, 283, 289, 292, 294, 304, 306, 332 Limitless, 16, 19, 20, 44, 45, 48 Lion, 24 Lord, 26, 30, 31, 48, 59, 60, 69, 71, 83, 87, 88, 89, 90, 91, 94, 95, 96, 98, 109, no, 125, 127, 128, 129, 132, 133, 150, 156. 159. 163, 167, 168, 183, 199. 201, 214, 2i6, 218, 230, 238, 242, 244, 251, 255, 308, 312, 3i9» 329, 341 Love. 7, 25, 40, III, 166, 253, 286, 295 Lublinensian Codex, 15 Lully, Raymond, 5 M Macrocosm. 36, 41, 155, 331 Macroprosopus, 24, 26. 31, 35, 41, 43, 44i 45. 46, 47. 48. 54. 57. 61, 65,

6669, 70, 71, 72, 73, 76, 77, 78, 81, 82, 83, 85, 91, 96, 97, 99, 102,
III, 112, 115, 116. 117, 118, 119, 121, 122, 123, 124, 125, 130, 133,

134136, 137. 138. 141. 142. i44f 145. 147. 148. 149. 153. 154. 156.
158, 160, 162, 163, 164, 166, 167, 168. 169, 170, 173, 182, 183, 184, 185, 187, 190, 192, 194, 204, 207, 216, 218, 222. 238. 266, 271, 280, ^83, 303. 304, 307. 3". 313. 314. 328. 330

352KABBALAH,
Madim, 27 Magnificence, 25 Mah, 32, 33, 73, 74, 78, 79, 251 Malachi, 112, 148. 195, 232 Male. 21, 35, 55, 58, 67, 84, 85, 86, 92, 93, 95, 177, 227, 229, 230, 231. 235.239.244,247,281,282,286. 287, 295, 300. 301.334. 335. 33^ Malkuth, 20, 25, 26, 27, 31, 32, 35. 46. 47, 49, 51, 52. 53, 55, 56, 57, 63, 78, 84, 88, 94, 96, 148, 160, 169, 233, 267, 296, 327 Man, 24, 25, 29, 34, 36, 37, 60, 67, 83, 84, 85, 86, 87. 88. 89, 90, 91, 92. loi. 102, 106, 126, 127, 134, 137, 139. 141, 152, 155, 168, 174, 175^ 177, 186, 188, 207, 208, 209, 2IO, 211. 212, 216, 227, 228, 230, 233, 234,235,241,242.243,245.248, 251. 259, 281. 301, 305, 312, 335 Mantuan Codex, 15, 45, 46, 66, 67, 68. 70, 83, 100 Mars, 27, 104, 163, 194 Mary, 307 Masculine 21. 22, 24, 25, 27, 46, 55, 82, 85, 92. loi, 209 239, 312, 315^ Masloth, 27 Matred, 177, 235. 300 Matrona, 26, 337 Matter, 30, 35, 100, 112, 165 Mechetabel, 177, 234, 235, 300 Melakim, 26 Melchizedek. 295 Melekh, 26 Mem, the letter, 51, 103, 171, 178, 279, 310, 331 Mercury, 28, 104 Mercy, 25, 26, 28, 41, 49, 50, 52, 53, 55, 59. 69, 70. 89. 94, 102, 103, 104, 122, 125, 141, 143, 155, 157, 158, 160, 164, 174, 182, 183, 187, 191, 192, 195, 196, 203, 215, 216. 219, 220, 223, 224, 225, 230, 234, 235, 238, 239, 247, 266, 270, 274, 276, 293, 295, 297, 301, 308, 309, 314,

327329. 338
Meshephat, 293, 294, 295, 296, 297, 314, 338 Messiach, 7, 50, 131, 132, 133, 149, 273 Metatron, 7, 105, 106 Mezahab. 177, 235, 300, 301, Mezla, 27, 279, 303, 325, 327, 328 Micah, 137, 140, 144, 151. 154, 158, 160, 165 Microcosm, 36, 155, 231 Microprosopus, 26, 31, 32, 35, 40, 41, 42, 43, 46, 47, 48, 49, 51, 56, 57, 58, 59, 61, 63, 64, 65, 66, 67, 70, 71, 72, 73, 74, 75, 76, 77, 78, 81. 82, 83, 84, 86, 91, 93, 94, 95, 97, 98, 99, 102, 103, 107, 114, 118, 119, 120, 121, 122, 124, 125, 129, 131, 132, 133, 134, 136, 137, 138, 141, 145, 146, 148, 152, 155, 159, 164, 166, 167, 168, 173, 177, 178, 179, 180, INDEX. 353 i8i, 182, 183, 184, 185, 186, 187, 190, 191, 192, 195, 196, 198, 199, 200, 201, 202,203, 204, 205, 207, 210, 212, 213, 214, 216, 217, 218, 219,221, 222, 224, 225, 226, 227, 229, 232, 233, 235, 236, 238, 239, 243, 248, 265, 267, 268, 271, 272, 273, 274, 275, 278, 279, 283, 284,

289293, 298, 299, 302, 303, 304, 305, 306, 307, 309, 310, 311, 312,

313314. 315. 316. 317, 318, 319. 320, 321, 323 324, 325, 327, 328,
329, 331, 332, 333. 336, 338 Mikhael, 7, 37. 38 Mildness, 25, 28, 103, 169 Midlner, 302 Mirandola, J. P. de, 5 Mischna, 322 Moab, 310 Monad, 22, 99, 268, 271 Moon, 27, 28, 62, 104, 257 More, Dr. Henry, 5 Moses, 6, 54, 60, 94, 104, 105, 106, 107, 140, 141, 148, 151, 182, 196, 197, 198, 216, 217, 237, 252, 275, 315, 328 Most Holy Ancient One, 21, 23, 70, 73, 140, 198, 219, 223, 224, 226, 227, 240, 263, 264, 265, 266, 267, 268, 269, 270, 271, 272, 273, 274, 276,

277279, 280. 281, 283, 289, 294, 298, 299, 301, 302, 304, 305, 306,

310314, 316, 317. 318. 325
Most Holy One, 262, 263, 296, 303, 319, 322, 323 Mother, 22, 24, 25, 26, 32, 35, 41, 42, 53, 54, 57, 58. 59, 60. 61, 62, 63. 64, 65, 66. 67, 71. 72, 73, 74, 75, 78, 80, 82, 84, 86. 87, 92, 93, 94, 95, 96, 97, 98, 103, 106, 107, 180, 225, 233, 240, 269, 281, 282. 285, 286, 287, 288, 289, 290, 29J, 298, 299, 301, 302, 304, 305, 306, 307, 308, 323, 326.331. 334, 335. 337.338 N Name, 24, 25, 26, 30, 31, 61. 66, 69, 70, 72, 73, 76, 77, 78. 82, 84, 89, 90. 95.96.97.98,99.100.101. 102, 103, 105, 106. 108. Ill, 129, 155, 167, i68. 169, 170, 172. 174. 197, 209, 210, 214, 220, 227, 232, 235, 241, 242, 249, 264, 272, 273. 283, 285, 292, 294, 299, 326, 337, 340 Negative, 16, 20, 43, 44, 45, 266 Negative Existence, 16. 18, 19, 20, 44, 117. 121. 266, 280. 330 Negative Subsistence, 18, 19 Nephesch, 34, 35, 36, 37, 40. 92. 228, 253. 299 Nephilim, 249 Nequdah Peshutah, 23 Nequdah Rashunah, 23 Neschamah, 34, 35, 36, 37, 40, 91, 228, 247, 253, 269, 299, 323 y

354KABBALAH.
Netzach. 26, 40, 45, 46. 51. 88. 97, 126, 184. 185. 224. 243, 267. 310. 337. 33«. Noah. 5. 250. Nogab. 27, 104. 105 Notariqon, 7, 9. 31, 55, iii Numbers. 7$. 89. 98. 100, 117, 127, 128, 152. 155. 159, 190. 199 200. 216, 217. 223, 265. 309. 319, 321. 328 Nun, the letter. 60, 64. 74, 78. 103, 171. 210, 286, 310, 331 o Obadiah, 75. Olabm, 28, 29, 31, 40. 158, 167, 203, 249 Osiris. 269, 289 Otz, 28, 267, 336 Paau, 234. 300 Pachad. 25. 40. 163, 174 Palace, 89, 94. 104. 252. 253. 256, 291. 292 Paradise. 42. 51, 67, iii, 152, 262. 270. 281 Path. 26, 54, 55. 57, 59, 60. 61, 62. 63. 64, 65, 66. 68, 70, 71. 75, 84, 87, , 89, 92, 94. 95. 96, 97. 9^. 99. ioo» lo'. 102, 103. 104, 105, 106. 107, 108, 119, I2T, 122. 124, 126, 128. 151, 153. 154. 155, 156. 157. 180, 181, 182, 183, 189, 206, 210, 219, 220, 221, 226, 228, 231, 241, 256,

264266, 267, 269, 2S0. 282. 2S3, 293. 299, 307, 309, 310, 330,
Patriarch. 161.236, 257, 325 Paul, T46 Pe, the letter, 103, 171, 331 Pentad, 74 Pentateuch, 6 Pistorius, 152. 169 Planets, 37, 104, 105 Positive Existence, 16. 19, 45, 266 Potential Existence, 19, 266 Primordial Point, 23 Primum Mobile, 27, 104 Proclus, 21 Prosper Rugere, 8 Proverbs, 57, 62, 68, 80, 112, 121, 127, 128, 129, 136, 138, 158, 175, i8i, 213, 214, 222, 225, 243, 250, 266, 271, 278, 282, 288, 290, 291, 295

296297, 308, 309. 321, 322, 333, 335, 339
INDEX. 355 Psalms, 26, 53, 54, 78, 82, 91, 97, 98, 99, 104, 107, 109, no, 120, 122, 123, 124, 125, 128, 129, 133, 146, 154. 156, 158, 159. 168, 183. 187, 188, 189, 192, 194, 199, 201, 203, 207, 218, 219, 221, 223, 226, 232, 236, 238, 239, 248, 261, 271, 273, 274, 277, 281, 285, 291. 293, 296, 297, 298, 299, 300, 305, 308, 310, 311, 312. 316, 317, 321, 322, 339 Pythagoras, 21, 214 Q QaBALAH, I, 2. 4, 5, 6. 10, II, 13, 14, 15, 17, 21. 22, 2$, 28, 30, 38, 55, 72, 88, 100, III, 173. 226, 272, 283, 284, 335 Quain, 241, 245 Qliphoth, 30, 51, 103 Qoph, the letter, 103, 171, 331, 332 Quaternary, 35, 266, 284, 304 Queen. 25, 26, 27, 28,31, 32, 34. 35, 47. 39, SL 55. S6, 57. S^, 59. 60, 71, 78, 92, 94, 95, 96, 97, loi, 105, 106, 107, 149, 233, 269, 330, R Rabbi Abba, 6, no, in, 125, 149, 150, 162, 218, 222, 254, 255, 259, 260 261, 262, 292, 339, 340 Rabbi Benchas Ben Yair, 256, 259, 262 Rabbi Chiya, no, 149, 150, 152, 260, 340 Rabbi Chizqiah, no, 147, 148, 149, 252 Rabbi Eleazar, 6, no, in, 122, 123, 149, 150, 160, 207, 212, 259, 260, 261, 262, 339. 340 Rabbi Moses Korduero, 36 Rabbi Schimeon Ben Yochai, 6, 109, no, 112, 113, 122, 123, 125, 126, 130, 132, 134, 146. 148, 149. 150. 153, 156, 158, 162, 163, 166, 169, 172, 203, 204, 207, 218, 222, 224, 225, 242, 251,^252, 253, 254, 255, 256, 257, 259, 260. 261, 262, 263, 269, 281, 283. 290, 292, 299, 339,

340341
Rabbi Yehuda, no, 130, 149, 150, 163, 212, 223, 255, 260 Rabbi Yisa, no, 149, 157, 252 Rabbi Yitzchaq, no, 137, 146, 149, 150, 260 Rabbi Yitzchaq Loria, 36 Rabbi Yosi, no, 131, 149, 154, 252 Rabbi Yosi Ben Jacob, no, 149, 150, 260 Rachel, 59, 305 Raphael, 7 Rashith Ha-Galgalim, 27 Ratzon, 122, 270 3S6 KABBALAH, Rav Hammenuna, 133, 256, 2$2, 286, 300, 317 Rav Yeyeva, 273, 279, 282. 284, 309, 327 Rebekah, 305 Rechoboth, 234 Resh, the letter, 103, 171, 331 Reuchlin, fohn, 5 Revelation, 54. 189 Rhea, 233 Righteousness, 40, 77, 148. 332 Risha Havurah, 23 Rom Meolah, 23. 40 Royal Valley, 50, 53 Ruach. 7, 8, 9, 12, 22, 27. 34, 35, 36, 37, 40, 248. 249, 251, 273, 299,302, 316, 322, 323, 329 Sabbath, 122, 123, 240, 255, 257, 269, 310, 337 Salamanders, 104 Samael, 30, 37, 38 Samekh, the letter, 103, 171, 331 Samuel, 88, 90, 98, 107. 185, 196, 197, 238, 251, 291, 305, 321, 329 Sandalphon, 103 Sarah, 232 Satan, 30, 51 Satur», 27, 52, 104 Saul, 234 Scandinavians, 28 Schechinah, 26, 49, 55, 103, iii. 161, 197, 246, 250, 260 Schemahamphorasch, iii, 170, 171, 197, 330 Scintilla, 19 Scorpio, 24, 34 Scorpion, 24 Sea, 25, 42, 53, 90, 125, 144, 147, 188, 189, 225, 241, 307, 340 Seg, 32, 33, 74. 78 Sepher Yetzirah, 14, 22, 51, 61, 119, 161, 178, 180, 196, 243, 273, 279. 325, 326, 331 Sepher Sephiroth, 14, 15 Sephiroth, 16, 20, 21, 24, 25, 26, 27, 28, 29, 32, 38, 39, 40, 41, 42, 44, 45, 46, 47, 49. 50. 51. 52, 54, 58, 59. 60, 62, 63, 65, 66, 67, 69, 73, 84.88,89,92,94, 96, 97, 100, 104, III, 126, 137, 145, 149, 150, 156, 160, 161, 163, 164, 166, 169, 172, 174, 179, 180, 197, 211, 214, 217, 228, 237, 243, 256, 261, 264, 267, 269, 280, 281, 282, 284, 289,

310325, 327. 330. 332
INDEX. 357 Seraphim, 25 Serpent, 42, 50, 51, 52, 85, 104, 152, 237, 241, 295 Seth, 246 Severity, 41, 46, 51, 88, 94, 96, 100, 106, 193, 194. 233, 235, 297, 309, 329, 334 Shabbathai, 27 Shaddai', 7, 26, 88, 105 Shedim, 249 Shells, 30, 36, so, 51, 53, 100, 102, 103, 104, 105 Shemesh, 27 Shiloh, 7 Shin, the letter, 7, 103, 171, 178, 196, 279, 331 Shinanim, 26 Sinai, 148, 252 Siphra Dtzenioutha, 14, 43 to 108, 115 Smooth Point, 23 Snake, 24 Solomon, 6, 66, 94, loi, 102, 132, 204, 233, 286, 287, 295, 332 Solomon Meir Ben Moses, 8 Son, 8, 12, 13, 22, 32, 35, 57, 61, 72, 93, 95, 96, loi, 131, 146, 156. 251, 253i 259. 261, 282, 284, 285, 286, 288, 289, 290, 307, 331 Song of Songs, 66, 68, 204 Soul, 34, 35, 36, 37, 40, 60, 65, 71, 72, 83, 87, 91, 92, 98, 103, 104, 106, 158, 228, 241, 242, 247, 253, 323 Sphinx, 24, 36 Spinoza, 38 Spirit, 8, 12, 13, 22, 27, 35, 36, 40, 46, 48, 51, 70, 71. 86, 91, 92, 98, 99, 100, loi, 102, 105, 107, 112, 114, 131, 132, 133, 150, 152, 153, 164, 165, 173, 180, 199, 200, 223, 224, 234, 240, 241, 242, 246, 248, 249. 251, 269, 273, 302, 316, 322 Splendour, 26, 40, 104, 148, 163 Strength, 25, 143, 163, 193. 194. 224, 225, 243, 251, 277, 291 Sun, 27, 37, 62, 104, 148 Sylphs, 104 Syntagma, 19, 245, 246, 247, 270, 282, 285. 338 Talmud, 53 Tau, the letter, 51, 96, 103, 119, 171, 264, 331 Taurus, 24, 34 Temira De-Temirin, 23 Temple, 6, 89, 160, 161, 233 Temura, 7. 9. ^i. 55 . . . f.

358KABBALAH.
Teth, the letter, 103, 171. 331 Tetrad, 74, 161. 284 Tetragrammaton, 9, 12, 31. 32, 33. 34, 35. 41, 50, 51. 54, 55. 56. 57. 59, 60, 61, 62, 63, 64, 65, 67, 69, 70, 71. 72. 73, 74, 75, 76, 77, 78, 82. 85, 87, 89, 91, 95, 96, 98, 99, 100, loi, 102. 103, 104. 105, 106. 107, 108, no. Ill, 121, 122, 123, 127, 128. 129. 130, 131, 140. 147. 150,

151152, 153. 154, 155, 163. 165. 167, 168, 169, 170. 172, 179, 183,
188, 190, 191, 193, 194. 195. 196, 197. I9«. 199. 200. 201, 202, 204.

207208, 209. 210. 211, 212, 214, 216, 223. 224, 226. 227, 228, 230,

231236, 237. 238, 239. 241, 242. 246, 249, 250, 251, 252. 254, 25s,

257266, 267. 283, 291, 296, 297, 299, 304, 305, 307, 308, 311, 312.

3143i5» 317. 3'8. 319. 321. 322. 326, 327. 328, 330, 333. 334. 337
338, 339 Than. 152, 237 Thrashisim. 26, 245 Thashraq. 10 Thebanah. 286. 288. 290 Theli, 51 Thenanim. 53 Thor, 302 Thora, 210 Throne, 25, 29, 34, 52, 86, ii6, 130, 132, 149, 173, 174, 226, 236, 251, 293, 294, 337 Tiphereth, 25, 34, 40. 51, 58, 60, 62, 88, 94, 97, 106, 126, 148, 152, 222, 225, 229, 230, 237, 243, 267, 284, 289, 315, 327, 336, 337 Tree of Knowledge of Good and Evil, 103, 104, 336 Tree of Life, 28, 98, 104, 197, 284, 332, 336 Triad, 24, 27, 267, 338 Trinity, 25, 26, 27, 28, 30, 31, 32, 34, 35, 45, 117, 149. 266, 304 Triune, 27, 267 Truth, 109, 122, 158, 160, 183, 188, 217, 218, 219, 247, 293, 294, 306, Tzabaoth, 26, 88, 246, 310, 337, 339 Tzaddi, the letter, 103, 171, 331 Tzedeq, 27, 40, 289, 293, 294, 295, 296, 297, 314, 332, 338 Tzelem, 36, 38 Tziruph. 9, 10 U Understanding, 24, 54, 55, 59, 60, 61, 62, 64, 67, 71, 73. 74, 76, 80, S2,

8487, 88, 94, 95, 98, loi, 106, 107, 109, 114, 131, 133, 163, 168,
180, 184, 201, 265, 273, 281, 282, 285, 288 Undines, 104 INDEX, 359 Unity, 7, 12, 22, 27, 39, 40, 47, 67, 78, iii, 117, 137, 139, 166, 226, 243, 246, 266, 268, 273, 283 Universe, 28, 29, 37, 43, 44, 46, 47, 66, 98, 100, 103, 108, 112, 135, 136, 148, 149, 155, 159, 161, 162, 183, 216, 228, 319, 330 Van Helmont, J. Baptist, 5 Vast Countenance. 24, 26, 31, 35, 41, 44, 45, 48, 91, 117, 266 Vau. the letter, 11, 32, 33. 34, 41, 54, 55, 56, 57, 58, 59, 60, 61, 62, 64, 65, 70, 71, 72. 73, 74, 75, 79, 80, 84, 85, 86, 87, 88, 89, 92, 93, 95, 96, 100, 103, 171, 179, 210, 246, 272, 282, 284, 285, 286, 288, 304, 331 Vaughan, Thomas, 20 Veil, 20, 36, 114, 115, 169, 170, 172, 330 Venus, 27, 104, 105 Victory, 26, 45, 46, 88, 97. 126, 184, 185, 224, 310, 337 Virgin, 32, 307 w Waters, 48, 49, 51, 53, 83, 84, 87, 97, 98, 104, 147, 178, 189. 196, 234, 279, 284, 287, 289, 293, 310, 330, 331 Wheels, 24, 52, 104 White Head, 23, 124, 125, 176, 177, 195. 264, 303 Wisdom, 24. 40, 53, 56, 58, 60, 61, 62, 64, 67, 76, 80, 87, 88, 93, 95, 96, loi, 107, 109, 118, 131, 132, 133, 138, 139, 161, 167, 173, 180, 189, 213, 214, 217, 240. 244, 250, 251, 256, 265, 266, 270, 273, 274, 276. 277, 280. 281, 282, 284, 285, 288, 291, 318, 325, 329, 331, 335 Woman, 25, 30, 63, 64, 83, 93, 94, 229, 230, 231, 233, 234, 235, 239, 247, 281,286, 287, 334, 335 World, 28, 29, 30, 32, 33, 34, 35, 36, 37, 38, 40, 47, 48, 52, 59. 62, 67, 69, 72, 74, 80, 85, 90, 94, 97, 100, loi, 103, 104, 107, 108, 112, 113, 116, 120, 121, 132, 134, 142, 143, 144, 147, 150, 156, 159, 166, 170, 172, 174, 175, 178, 179, 185, 187, 188, 194, 203, 204. 222, 223, 228,

231233» 234, 238, 241, 243, 246, 248, 249, 252, 253, 257, 259, 260,
261,263,269,283,384,295,296,297, 301, 302, 303, 310, 331. 337 Wrath, 51. 122, 155, 193, 198, 199, 200, 203, 223, 274, 321, 332 Yah, 55, 64, 82, 83, 84, 85, 88, 96, 98, 171, 207, 208, 209, 210, 211, 212, 261, 282, 287, 311, 326, 327 Yekal, 89 KABBALAH. Yesod, 26. 34, 40. 46, 51, 56, 57, 59. 60, 6a, 63, 70, 78, 88, 167, 243, 267,

337338. 339
Yetzirah, 29, 32. 34, 35, 47. 161, 170, 251 Yggdrasil, 28 Yod, the letter, 11, 32, 33, 34, 35, 41, 54, 55, 56, 57, 58, 59, 60. 61, 62,

6364, 65, 67, 70, 71, 72. 73, 74, 75. 77, 78, 79, 80, 84, 85. 86. 87,
88, 89, 92. 93, 94, 95, 96, 98, 99, 100, 103. 107, 108, 171, 179, 180, 291, 202, 210, 227, 231, 232, 246, 272, 280, 282, 283, 284, 285, 286, 287, 304. 330, 331, 332 Zauir Anpin, 26, 41, 77, 117, 137, 179, 193, 198. 203 Zayih, the letter, 103, 171. 331 Zechariah. 125, 128, 167. 187, 188, 244, 254, 312 Zephaniah, 154 Zeus, 335 Zion, 127, 191, 314, 316, 337, 338 Zodiac. 24, 27, 31, 34, 171, 214, 330 Zohar, 6, 14, 29, 41, 43. 55, 121, 174 FINIS.

JSON: /api/sources/kabbala/mathers-kabbalah-unveiled/03-the-lesser-holy-assembly-idra-zuta.json