Translated by S.
L. Macgregor Mathers
Chapter I: Which Containeth the
Tradition.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
Companions; and the house was full.
Therefore 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.
When I was restored, fire surrounded (my habitation) which hitherto
hath never ceased, neither did any man enter in unto me without
But now I see that it is taken away, and that the house is filled.
While they were sitting down, Rabbi Schimeon, opening his eyes,
beheld a certain vision, and lo! fire surrounded the house!
Therefore all (the others) went forth, and Rabbi Eleazar his son,
and Rabbi Abba remained; but the other Companions sat without.
Rabbi Schimeon said unto Rabbi Eleazar his son: Go forth, and see
whether Rabbi Yitzchaq be present for whom I have made myself surety.
And say thou unto him that he dispose his affairs, and that he may
sit down with me. Blessed is his portion.
Rabbi Schimeon arose and again sat down; and he laughed aloud, and
rejoicing said, Where are the companions?
Rabbi Eleazar arose and introduced them, and they sat down in his
Rabbi Schimeon lifted up his hands and prayed a prayer, and was
And he said, Let those Companions who were in the former
Conclave(792) assembled here.
Therefore, 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.
In the meantime Rabbi Yitzchaq entered, to whom Rabbi Schimeon said:
How excellent is thy lot! How much joy is this day stored up for
Rabbi Abba sat down behind his (i.e., Rabbi Schimeon's) back,
and Rabbi Eleazar before him (i.e., Rabbi Schimeon).
Rabbi Schimeon spake and said: Surely now is the time of
benevolence, and I desire to enter without confusion into the world to
And verily these sacred things, which hereunto have never been
revealed, I desire to reveal before the Schekhinah;
Lest they should say that I have kept back anything, and that I
have 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.
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.
Rabbi Abba arose from his seat behind him, and Rabbi Eleazar his son
He said unto him, Arise, O my son, for another shall sit in that
seat; and Rabbi Eleazar arose.
Rabbi 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!'
'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
Onemay 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.
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.
There is another reason appertaining to those who are called
living, for God the most Holy Onemay He be blessed!desireth their
Rabbi Schimeon said: How different is this occasion from that of
the former conclave! For into a certain conclave(793) came He, the most
Holy and Blessed God, and His Chariot.
Now verily He, the Holy One, is heremay He be blessedand He
hath approached with those Just who are in the Garden of Eden,(794)
which did not occur in the former conclave.
And God, the Most Holy Onemay He be blessedmore promoteth the
glory of the Just than His own glory.
As it is written concerning Jeroboam, who sacrificed unto and
served other gods, and yet God, the Most Holy Onemay He be
blessed!waited for him.
But because he stretched forth his hand against Iddo the prophet,
his hand became withered.
For it is written, 1 Kings xiii. 4, 'And his hand became withered,
etc.' Here it is not written that it was because he served other gods,
but because he extended his hand against Iddo the prophet, etc.
Now, therefore, God the Most Holy Onemay He be
blessed!promoteth their glory (i.e., that of the Just), and
they all come with Him.
He said, Verily, Rav Hamenuna the elder is here, and around him are
seventy Just represented in his circle, of whom certain shine with the
splendor of the Ancient and Most Holy One, the Concealed with all
He, I say, cometh, in order that with joy he may hear those words
which I shall speak.(795)
And when he had sat down he said: Assuredly here a seat hath been
set aside for Rabbi Benchas Ben Yair.
The companions who were there trembled greatly, and they arose, and
sat down in the lowest part of the house; but Rabbi Eleazar and Rabbi
Abba (still sat) before Rabbi Schimeon.
Rabbi Schimeon said: In the former Assembly we acted thus; namely,
that all the companions spoke, and I also with them, by turns.
Now I shall speak alone, and let all hear my words, superiors and
inferiors; blessed be my portion this day!
Rabbi Schimeon commenced, and said, Cant. vii. 10: 'I am my
beloved's, and his desire is toward me.'
As long as I have been bound unto this world in one link with God,
the Most Holy Onemay He be blessed!have I been bound, and therefore
now is His desire toward me.
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.
And He separateth Himself ever more and more; He is separated from
all things, neither yet doth He altogether separate Himself, seeing
that unto Himself all things adhere, and that He Himself adhereth unto
all; HVA, Hoa, He Himself is all; He the Most Holy Ancient of
all Ancients, the Concealed with all Concealments.
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.
When He is conformed He produceth nine Lights, which shine forth
from Him, from His conformation.
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.
And those rays of light,(796) 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.
So also is He the Most Holy and Ancient One: He is that highest
Light concealed with all concealments, and He is not found; those
rays(797) (proceeding from Him) being excepted, which are extended,
which are revealed, and which are hidden.
And they are called the Holy Name, and therefore are all things
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.
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.
But now I alone will describe these things before the Holy King,
and all those assuredly just men who have assembled to hear these
Chapter II: Concerning the Skull of
the Ancient One, and Concerning His Brain; and Concerning the Three
Heads, and the Hair, and the Discriminatory Paths
The skull of the White Head hath not beginning, but its end is the
convexity of its joining together, which is extended, and shineth.
And from it the just shall inherit 400(798) desirable worlds in the
world to come.
And from this convexity of the joining together of this White Skull
daily distilleth a dew into Microprosopus, into that place which is
called Heaven; and in that very place shall the dead be raised to life
in the time to come.
Like as it is written, Gen. xxvii. 27: And Elohim shall give thee
from the dew of heaven.
And His head is filled with that dew, and all the place of the
apple-trees distilleth therewith.
He, the Most Holy Ancient One, is hidden and concealed, and in that
Skull is the Supernal Wisdom concealed, who is found and who is not
For assuredly in Him, the Ancient One, nothing is revealed save the
Head alone, seeing that that Head is itself the Head of all heads.
The 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
Three Heads have been formed forth, one within the other, and the
other above the other.
One Head is the Concealed Wisdom, which is covered and is not
And this Hidden Wisdom is the Head of all things, and the Head of
the remaining Wisdoms.
The Supernal Head is the Most Holy Ancient One, the Concealed with
The Head of all Heads, the Head which is not a Head(799)namely,
that which is in that Headneither knows nor is known, because
it cannot be comprehended either by Wisdom or Understanding.
And therefore is it read, Num. xxiv. 11: Fly thee in thy place;
and Ezek. i. 14. The Chaioth, living creatures, are said to run
forth and return.
And therefore is the Most Holy Ancient One called AIN, Ain,
the Negatively Existent; seeing that back from Him dependeth the AIN,
the Negative Existence.(800)
But all those hairs and all those locks depend from the Hidden
And all are calm (otherwise, are disposed) in the Equilibrium;
neither in any manner is the neck seen (i.e., because of the
locks which overshadow it).
Because He the Most Holy Ancient One is in an unvarying condition of
joy, neither changeth He from mercy forever.
But in the thirteen measurements(801) of mercies is He found,
because that Wisdom hidden in Him is divided into three(802) paths in a
quaternary, and He Himself the Ancient One comprehendeth them, and
through them doth He reign over all things.
One (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
Like as it is written, Prov. iv. 18, And the path of the just
shineth as the Light.
And concerning this it is written, Isa. lviii. 14, Then shalt thou
delight thyself in Tetragrammaton.
And from that path(803) are all the other paths illuminated which
depend from Microprosopus.
He the Eternal Ancient of the Ancient Ones is the highest Crown
among the Supernals, wherewith all Diadems and Crowns are crowned.
And from Him are all the Lights illuminated, and they flash forth
flames, and shine.
But He verily is the Supreme Light, which is hidden, which is not
And all the other Lights are kindled by Him, and derive (their)
splendor (from him).
He the Most Holy Ancient One is found to have three heads, which are
contained in the One Head.(804)
And He Himself is that only highest supreme Head.
And since He the Most Holy Ancient One is thus symbolized in the
Triad, hence all the other Lights which shine are included in
Moreover, the Most Holy Ancient One is also symbolized by the Duad.
And the division of the Ancient One in the Duad is so that the (one
form is) the Highest Crown of all the Supernals, the Head of all Heads.
And (the other is) that superior Head, and It is not known.
So also all the remaining Lights are mystically divided into Duads.
Furthermore, 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.
And 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 III: Concerning the Forehead
of the Most Holy Ancient One
The Forehead, which is uncovered in the Most Holy Ancient One, is
For that Supernal Head concealed in the Higher, which no man hath
known, expandeth a certain external manifestation, beautiful and
gracious, which is comprehended in the Forehead.
And since He Himself is the grace of all graciousness; 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
And when It is disclosed, the grace of all graciousness is found in
And all the prayers of the Inferiors are accepted; and the
countenance of Microprosopus is illuminated, and all things are found
to exist in mercy.
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.
And all the judgments are turned aside, and mercies are found.
And therefore is the Sabbath found without judgment, 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.
And therefore is the Spirit NSHMTH, of joy added on the Sabbath.
And it behoveth man to rejoice with three feasts on the Sabbath; for
all truth, and the whole system of true faith, is found therein (
i.e., in the Sabbath).
And it behoveth man to prepare the table, that he may eat in the
three feasts of true faith, and rejoice in them.(806)
Rabbi 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.
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.
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 Concealments.(807)
And in this world, who can thoroughly follow out, through them,
If this RTZVN, Ratzon, Grace, be revealed, all those
judgments are enlightened, and are diverted from their concentrated
The conformation of Him, the Most Holy Ancient One, is instituted
through one form, which is the ideal Syntagma of all forms.
The same is the Concealed Supernal Wisdom, the synthesis of all the
And this is called ODN, Eden, or the supernal Paradise,
concealed with all occultations.
And it is the Brain of the Most Holy Ancient One, and that Brain is
expanded on every side.
Therefore is it extended into Eden, or another Paradise,(808) and
from this is Eden or Paradise formed forth.
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
And it is formed forth and illuminated with many Lights.
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.
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.
And when this Grace is uncovered, all the Lords of Judgment behold
It, and are turned aside.
Chapter IV: Concerning the Eyes of
the Most Holy Ancient One
The eyes of the Head of the Most Holy Ancient One are two in
one,(809) equal, which ever watch, and sleep not.
Like as it is written, Ps. cxxi. 4, The Keeper of Israel neither
slumbereth nor sleepeth, etc.; namely, of Israel the holy.
And therefore are there no eyebrows nor eyelashes unto His eyes.
This Brain is conformed and illuminated with three supernal white
With this white brilliance are the eyes of Microprosopus bathed.
As it is written, Cant. v. 12, Washed with milk, flowing down from
the fullness of that primal white brilliance.
And with the remaining white brilliances are the other lights
cleansed and purified.
The Brain is called the Fountain of Benevolence, the fountain
wherein all blessings are found.
And 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.
For through the Brain are manifested the white brilliances of the
And when this eye looketh upon Microprosopus, all the worlds are (in
a state of) happiness.
This is the right eye. The inferior eyes are right and left, two in
In 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.
Unto the Ancient One pertain all the Superiors, and unto
Microprosopus the Inferiors.
They depend not in another manner, but only thus; for from the Most
Holy Ancient One do they depend.
For the Name of the Ancient One is concealed in all things, neither
is it found.
But 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.
And therefore is the Holy Name(810) alike concealed and
For that which is concealed pertaineth unto the Most Holy Ancient
One, the Concealed in all things.
But that, indeed, which is manifested, because it dependeth,
belongeth unto Microprosopus. (Otherwise, that which is manifested, is
so for this reasonthat it is manifested because it dependeth, etc.)
And therefore do all the blessings require both concealment and
Those concealed letters which hang behind depend from the Most Holy
Wherefore do they hang behind? For the purpose of establishing the
Inferior Yod. (Otherwise, assuredly from the Skull, from the Forehead,
from the Eyes, do they depend. And the Yod Maternal(811) dependeth
toward the Inferior Yod.)
Chapter V: Concerning the Nose of
the Most Holy Ancient One
The Nose. From this nose, from the openings of the nostrils, the
Spirit of Life rusheth forth upon Microprosopus.
And from that opening of the nose, from those openings of the
nostrils, dependeth the letter He, in order to establish the other and
And that Spirit proceedeth from the hidden brain, and She is called
the Spirit of Life, and through that Spirit(812) will all men
understand CHKMTHA, Chokmatha, Wisdom, in the time of King
As it is written, Isa. xi. 2: And the Spirit of Wisdom and
Understanding, RVCH CHKMH VBINH, Ruach Chokmah Va-Binah, shall
rest upon Him, etc.
This nose is life in every part; perfect joy, rest of spirit, and
The nose of Microprosopus is as we have (before) conformed it.
Since concerning Him it is said, Ps. xviii. 9, There ascendeth a
smoke in his nose, etc.
But concerning this it is written, Isa. xlviii. 9, And for my
name's sake will I defer mine anger (literally, lengthen my nose) for
(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 same combination, although the matter eventuateth in the same
But 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.
And if thou sayest that behold also it is written, And fire out of
His mouth consumeth, surely the foundation of wrath dependeth from His
All the conformations of the Most Holy Ancient One are formed forth
from the calm and concealed brain.
And 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 in Chokmah. And certainly it (Wisdom) is the
epitome of all things.
Now what is the difference between H, He, 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
From the Beard of the Most Holy Ancient One hangeth the whole
ornament of all, and the Influence; for all things are called from that
This is the Ornament of all Ornaments, and this influence do all the
superiors and inferiors alike behold.
From this Influence dependeth the life of all things.
From this Influence heavens and earth depend, the rains of grace,
and the nourishment of all things.
From this Influence cometh the providence of all things. From this
Influence depend all the superior and inferior hosts.
Thirteen fountains of excellent and precious oil depend from this
beard of most glorious Influence, and they all flow down into
Say not thou, however, that all do so, but nine of them are found
(in Microprosopus) for the purpose of diverting the judgments.
And whensoever this Influence hangeth down in equilibrium even unto
the heart, all the Holinesses of the Holinesses of Holiness depend from
In that Influence is extended an expansion of the Supernal
Emanation,(813) 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.
In 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.
And therefore every ornament of ornaments dependeth from that
Those letters which depend from this Ancient One all hang in that
beard, and are associated together in that Influence.
And they hang therein for the purpose of establishing the other
For unless those letters could ascend into the Ancient One, those
other letters could not be established.
And therefore Moses saith when necessary IHVH, IHVH, twice; and so
that an accent distinguishes the one from the other.
For assuredly from the Influence all things depend.
By that Influence are both superiors and inferiors brought unto
reverence, and are prostrate before it.
Blessed is he who attaineth hereunto.
Chapter VII: Concerning the Brain
and the Wisdom in General
Of this Most Holy Ancient One, Concealed with all Concealments,
there is no mention made, neither is He found.
For 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.
And He Himself is concealed, and hidden, and kept recondite by all
His 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.
And the superior Chesed is formed forth and expanded, and all things
are comprehended in this concealed brain.
For when that White Brilliance is formed forth in that Light, it
acteth upon that which acteth upon this brain, and it is enlightened.
And the second brain dependeth from that very glorious Influence, it
is expanded into the thirty-two(814) paths, when it is illuminated,
then it shineth from that very glorious Influence.(815)
Therefore are the Three Supernal Heads illuminated; Two Heads, and
One which comprehendeth them; and they hang in that Influence, and by
It are they comprehended.
Hence becometh the ornament of the beard to be manifested, which is
the occult Influence.
And those inferiors are conformed, like as the Most Holy Ancient
The Three Heads surround Him; thus all things can appear in the
Three Heads; and when they are illuminated all things depend together
from Him in the Three Heads, whereof two are on the two sides, and one
which includeth them.
And 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.
And the Two Heads are contained in Itself. (Otherwise hang, etc.)
And 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.
Concerning this it is written, Ps. xxxix. 2, I said I will take
heed unto my ways, that I offend not with my tongue.
The place of commencement is found from the Most Holy Ancient One,
and it is illuminated by the Influence. That is the Light of Wisdom.
And it is extended in thirty-two directions, and departeth from that
hidden brain, from that Light which existeth in Itself.
And because the Most Holy Ancient One shineth in the beginning
(otherwise, in the wisdom), this itself is this. And the same is that
beginning from which manifestation is made.
And is conformed in the Three Heads, which One Head includeth.
And those three are extended into Microprosopus, and from them all
things shine forth.
Thenceforth this Wisdom instituteth a formation, and produceth a
certain river which floweth down and goeth forth to water the garden.
And it entereth into the head of Microprosopus, and formeth a
certain other brain.
And thence it is extended and floweth forth into the whole body, and
watereth all those plants (of the garden of Eden).
This is that which standeth written, Gen. ii. 9: And a river went
out of Eden to water the garden, etc.
But also this Wisdom instituteth another formation, and is extended
and goeth into the head of Microprosopus, and formeth another brain.
That 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.(816)
Concerning which it is written, Prov. iii. 20, In DOTH, Daath,(817) Knowledge, the depths are broken up.
And it entereth into the head of Microprosopus, and formeth another
And thenceforth is it extended and goeth into the interior parts of
His body, and filleth all those conclaves and assemblies of His body.
This is that same which is written, Prov. xxiv. 4, In Daath shall
the secret places be filled.
And those shine from the Light of that supernal concealed brain
which shineth in the Influence, MZL, of the Most Holy Ancient One.
And all things depend mutually from Himself, and mutually are bound
together unto Himself, until He is known, because all things are one,
and HVA, Hoa, He, the Ancient One, is all things, neither from
Him can anything whatsoever be separated.
Into 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.(818)
When He, that Ancient One, who is the Grace of all Grace, is
manifested, all things are found in light and in perfect happiness.
This Eden is derived from the superior Eden, the Concealed with all
And therefore is that Eden called the beginning in the Ancient One;
neither yet, however, is there beginning or end.(819)
And since in Him beginning and end exist not, hence He is not called
ATHH, Atah, Thou; seeing that He is concealed and not revealed.
But HVA, Hoa, He, is He called.
But in that aspect wherein the beginning is found, the name ATHH,
Atah, Thou, hath place, and the name AB, Ab, Father. For it
is written, Isa. lxiii. 16: Since Atah, Thou, art Ab,
In the teaching of the school of Rav Yeyeva the Elder, the universal
rule is that Microprosopus be called ATHH, Atah, Thou; but that
the Most Holy Ancient One, who is concealed, be called HVA, Hoa,
He; and also with reason.
Now truly in that place wherein beginning is found, is He thus
called, although He is concealed.
And therefrom is the beginning, and it is called ATHH, Atah, Thou;
and He is the Father of the Fathers.
And that Father proceedeth from the Most Holy Ancient One, like as
it is written, Job xxviii. 12: And CHKMH, Chokmah,(820) Wisdom,
is found from AIN, Ain, the Negatively Existent One; and
therefore is He not known.
Come and see! It is written ibid. 22, The Elohim have known
the path; His path, properly speaking.
But again, further on: VHVA, Va-Hoa, 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.
This Wisdom is the beginning of all things. Thencefrom are expanded
the thirty-two paths. SHBILIN, Shebilin, Paths, I say; and not
ARCHIN, Archin, By-ways.
And in them is the Law comprehended, in the twenty-two letters and
in the ten utterances.(821)
This 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.
When 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,(822) and the
Father of Fathers; all things are comprehended in no place, save
As it is written, Ps. civ. 25, All things in Chokmah hast Thou
Rabbi Schimeon lifted up his hands, and rejoiced, 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
Come and 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.
For they could not permanently exist save in another aspect of the
Male and the Female (their countenances being joined together).
And 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.
Therefore is this Wisdom extended, and it is found that it equally
becometh Male and Female.
CHKMH AB BINH AM, Chokmah Ab Binah Am: Chokmah(823) is the
Father, and Binah is the Mother, and therein are Chokmah, Wisdom, and
Binah, Understanding, counterbalanced together in most perfect equality
of Male and Female.
And therefore are all things established in the equality of Male and
Female; for were it not so, how could they subsist!
This 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 otherChokmah, Wisdom, as the Father; Binah, Understanding,
as the Mother.
And therefore is it called BINH, as if (it were a transposition of)
BN IH, Ben Yah, Son of IH (or I, Yod, H,
He, and BN, the Son).
But 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.
For in Their conformations are They found to be the perfection of
all thingsFather and Mother, Son and Daughter.
These things have not been revealed save unto the Holy Superiors who
have entered therein and departed 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 thus it is written, Hos. xiv. 9, The paths of Tetragrammaton
are true, and the just shall walk in them, etc.
For these things are concealed, and the Holy Highest Ones shine in
them, like as light proceedeth from the shining of a lantern.
These 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 therefrom, better were it for him that he had
never been born.
For 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!
And 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).(824)
But now are these things illustrated in (their) perfection, even as
it was necessary. Blessed be my portion with them in this world!
Rabbi 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.
Blessed be HVA, Hoa, He, and blessed be His Name unto the
Ages of the Ages.
Come, behold! This beginning which is called Father,(825) is
comprehended in I, Yod,(826) which dependeth from the Holy
And therefore is I, Yod, the Most Concealed of all the other
For I, Yod, is the beginning and the end of all things.
And that river which floweth on and goeth forth is called the World,
which is ever to come and ceaseth never.
And 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,
Concerning this it is written, Isa. lviii. 11, And like a fountain
of water, whose waters fail not.
And that world to come is created through I, Yod.
As it is written, Gen. ii. 9, And a river went forth out of Eden to
water the garden.
For I, Yod, includeth two letters.
In the teaching of the school of Rav Yeyeva the Elder thus is the
tradition. Wherefore are VD, Vau Daleth,(828) comprehended in
IVD, Yod? Assuredly the planting of the garden is properly
called V, Vau; and there is another garden which is D, Daleth, and by that Vau is Daleth watered, which is the symbol of the
And an Arcanum is extended from this passage, where it is written,
And a river went forth out of Eden.
What is Eden? It is the supernal CHKMH, Chokmah, Wisdom, and
that is I, Yod (in I, V, D).
To water the garden. That is V, Vau.
And thence it is divided, and goeth forth into four heads. That is
And all things are included in IVD, Yod, and therefore is the
Father called All, the Father of Fathers.
The beginning of all is called the Home of All. Whence IVD, Yod, is the beginning and the end of all; like as it is written, Ps. civ.
24, All things in Chokmah hast Thou made.
In 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-Aima.(830)
And therefore is Aima known to be the consummation of all things,
and She is signified to be the beginning and the end.
For all things are called Chokmah, and therein are all things
concealed; and the Syntagma of all things is the Holy Name.
Thus far have we mystically described that which we have not said on
all the other days. But now are the aspects shown forth.
(As to the Sacred Name IHVH) I, Yod, is included 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.
Also 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 word Binah. Father and Mother, who are I, Yod, and H, He, with whom are interwoven the letters B, Beth,
and N, Nun, which are BN, Ben; and thus far regarding
Also is She called THBVNH, Thebunah, the Special
Intelligence. Wherefore is She sometimes called Thebunah, and not
Assuredly 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, Vau He; and at that time is She called THBVNH,
For 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.
In 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, Behold, thou art fair, my love; wherefore he followeth
it out himself.
And he calleth the second conformation the Bride, which is called
the Inferior Woman.
And there are some who apply both these names (those, namely, of
Love and Bride) to this Inferior Woman, but these are not so.
For the first H, He (of IHVH), is not called the
Bride; but the last H, He, is called the Bride at certain times
on account of many symbolic reasons.
Together They (Chokmah and Binah, IH) go forth,
together They are at rest; the one ceaseth not from the other, and the
one is never taken away from the other.
And therefore is it written, Gen. ii. 10, And a river went forth
out of Edeni.e., properly speaking, it continually goeth
forth and never faileth.
As it is written, Isa. lviii. 11, And like a fountain of waters,
whose waters fail not.
And therefore is She called My love, since from the grace of
kindred association They rest in perfect unity.
But 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.
And therefore doth Solomon expound those two forms of the Woman; and
concerning the first form indeed he worketh hiddenly, seeing it is
But the second form is more fully explained, seeing that it is not
so hidden as the other.
But 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.
And since this Mother, Aima, is crowned with the crown of the Bride,
and the grace of the letter I, Yod, ceaseth not from Her
forever, 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.
As it is written, Lev. xvi. 30, Since in that day he shall atone
Also is it written, Lev. xxv. 10, And ye shall hallow the fiftieth
year.(831) This year is IVBL, Yobel, Jubilee.
What 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 whichever goeth forth and floweth, and goeth forth and faileth
It is written, Prov. ii. 3, If thou wilt call Binah the Mother, and
wilt give thy voice unto Thebunah.
Seeing it is here said, If thou wilt call Binah the Mother,
wherefore is Thebunah added?
Assuredly, 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 the letters IH, Father and
Mother are denoted, and the letters BN, denoting the Son, are
amalgamated with them.
THBVNH, 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.
Yet 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.
Whence 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.
And when all things are comprehended, they are comprehended therein,
and are called by that name of Father, Mother, and Son.
And these are CHKMH, Wisdom, Father; BINH, Understanding, Mother; and DOTH, Däath, Knowledge.
Since that Son(832) assumeth the symbols of His Father and of His
Mother, and is called DOTH, Däath, Knowledge, since He is the
testimony of Them both.
And that Son is called the first-born, as it is written, Exod. iv.
22, Israel is my first-born son.
And since He is called first-born, therefore it implieth dual
And when He increaseth, in His Crown appear three divisions.(833)
But whether it be taken in this way or in that, there are as well
two as three divisions herein, for all things are one; and so is it in
this (light) or in that.(834)
Nevertheless, He (the Son) receiveth the inheritance of His Father
and of His Mother.
What is that inheritance? These two crowns, which are hidden within
Them, which They pass on in succession to this Son.(835)
From the side of the Father (Chokmah) there is one Crown
concealed therein, which is called Chesed.
And from the side of the Mother (Binah) there is one Crown,
which is called Geburah.
And all those crown His head (i.e., the Head of
Microprosopus), and He taketh them.
And when that Father and Mother shine above Him, all (these crowns)
are called the phylacteries of the Head, and that Son taketh all
things, and becometh the heir of all.
And 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.
The Son becometh the heir of His Father and of His Mother, and not
the Daughter, but by Him is the Daughter cherished.
As it is written, Dan. iv. 12, And in that tree food for all.
And if thou sayest all, assuredly He as well as She are called
TZDIQ, Tzediq, Just, and TZDQ, Tzedeq, Justice, which are
in one and are one.
All things are thus. Father and Mother are mutually contained in and
associated with Themselves.
And the Father is the more concealed (of the two), and the whole
adhereth unto the Most Holy Ancient One.
And dependeth from the Holy Influence, which is the Ornament of all
And they, the Father and the Mother, constitute the abode, as I have
As it is written, Prov. xxiv. 3, 4, Through Chokmah is the abode
constructed, and by Thebunah is it established, and in Däath shall the
chambers be filled with all precious and pleasant riches.
Also it is written, Prov. xxii. 18, For it is a pleasant thing if
thou keep (Däath) within thee.
This is the system of all things, even as I have said, and (all
things) depend from the Glorious Holy Influence.
Rabbi Schimeon said: In the (former) Assembly I revealed not all
things, and all those things have been concealed even until now.
And I have wished to conceal them, even unto the world to come,
because there also a certain question will be propounded unto me.
As it is written, Isa. xxxiii. 6, And Chokmah and Däath shall be
the stability of thy times, and strength of salvation; the fear of
Tetragrammaton is His treasure, etc., and they shall seek out Wisdom,
Now truly thus is the will of the Most Holy and Blessed God, and
without shame will I enter in before His palace.
It is written, 1 Sam. ii. 3, Since AL DOVTH, El Daoth,(836)
is Tetragrammaton. Daoth, or of Knowledges (plural), properly
speaking, for He acquireth Daoth by inheritance.
Through Daoth are all His palaces filled, as it is written, Prov.
xxix, And in Däath shall the chambers be filled.
And therefore Däath is not furthermore revealed, for It occultly
pervadeth Him inwardly.
And is comprehended in that brain and in the whole body, since El
Daoth is Tetragrammaton.
In the Book of the Treatise it is said concerning these words,
Since El Daoth is Tetragrammaton, read not DOVTH, Daoth, of
knowledges, but ODVTH,(837) Edoth, of testimony.
For HVA, Hoa, He Himself, is the testimony of all things, the
testimony of the two portions.
And it is said, Ps. lxxviii. 5, And He established a testimony,
ODVTH, in Jacob.
Moreover, 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.
When the matter is hidden, that Father and Mother contain all
things, and all things are concealed in them.
And they themselves are hidden beneath the Holy Influence of the
Most Ancient of all Antiquity; in Him are they concealed, in Him are
all things included.
HVA, Hoa, He Himself, is all things; blessed be Hoa, and
blessed be His Name in eternity, and unto the ages of the ages.
All the words of the conclave of the Assembly are beautiful, and all
are holy wordswords which decline not either unto the right hand or
unto the left.
All are words of hidden meaning for those who have entered in and
departed thence, and so are they all.
And those words have hereunto been concealed; therefore have I
feared to reveal the same, but now they are revealed.
And 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.
Henceforth I only see that He, God the Most Holymay He be
blessed!and all these truly just men who are here found, can all
consent (hereunto) with me.
For 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
Rabbi Abba saith that when (Rabbi Schimeon) had finished this
discourse, the Holy Light (i.e., Rabbi Schimeon) lifted up his
hands and wept, and shortly after smiled.
For he wished to reveal another matter, and said: I have been
anxious concerning this matter all my days, and now they give me not
But 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.
Chapter IX: Concerning Microprosopus
and His Bride in General
He said: Mouth, mouth, which hath followed out all these things,
they shall not dry up thy fountain.
Thy 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.
Now I testify concerning myself, that all the days which I have
lived I have desired to behold this day, yet was it not the will (of
For with this crown is this day crowned, and now as yet I intend to
reveal certain things before God the Most Holymay He be blessed!and
all these things crown mine head.
And this day(838) suffereth not increase, neither can it pass on
into the place of another day, for this whole day hath been yielded
unto my power.
And now I begin to reveal these things, that I may not enter ashamed
into the world to come. Therefore I begin and say:
It is written, Ps. lxxxix. 14: 'TZDQ VMSHPT, Tzedeq Va-Meshephat, Justice and Judgment are the abode of Thy throne; CHSD VAMTH,
Chesed Va-Emeth, Mercy and Truth shall go before Thy countenance.'
What wise man will examine this, so that he may behold His paths,
(those, namely) of the Most Holy Supernal One, the judgments of truth,
the judgments which are crowned with His supernal crowns.
For I say that all the lights which shine from the Supreme Light,
the Most Concealed of All, are all paths (leading) toward that Light.
And in that Light which existeth in those single paths, whatsoever
is revealed is revealed.
And all those lights adhere mutually together, this light in that
light, and that light in this light.
And they shine mutually into each other, neither are they divided
separately from each other.
That 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.
And 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, Hoa, Himself, and His Name, are one.
That Light which is manifested is called the Vestment; for He
Himself, the King, is the Light of all the innermost.
In that Light is Hoa, Who is not separated nor manifested.
And all those lights and all those luminaries shine forth from the
Most Holy Ancient One, the Concealed with all Concealments, who is the
And whensoever the matter is accurately examined, all those lights
which are expanded are no longer found, save only that Highest Light.
Who 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.
Two light-bearers are found, which are the conformation of the
throne of the King; and they are called TZDQ, Tzedeq, Justice,
and MSHPT, Meshephat, Judgment.
And they are the beginning and the consummation. And through them
are all the Judgments crowned, as well superior as inferior.
And they all are concealed in Meshephat. And from that Meshephat is
And sometimes they call the same, MLKI TZDQ MLK SHLM, Meleki
Tzedeq Melek Shalem, Melchizedek, King of Salem.
When the judgments are crowned by Meshephat, all things are mercy;
and all things are in perfect peace, because the one temperateth the
Tzedeq and the Rigors are reduced into order, and all these descend
into the world in peace and in mercy.
And 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.
But whensoever sins are multiplied in the world, and the sanctuary
is polluted, and the Male and the Female are separated.(839)
And 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.
But wherefore is it thus? Because the Male is separated from the
Female, and Judgment, Meshephat, is not united unto Justice, Tzedeq.
And 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 manner.
And concerning this (matter) thus speaketh Solomon the king, Eccles.
vii. 16: All these things have I seen in the days of my HBL, Hebel
; there is a just man who perisheth in his Tzedeq, etc.
Where by the word HBL, Hebel (which is usually translated
vanity"), is understood the breath from those supernal breathers forth
which are called the nostrils of the King.
But 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
For when She is stirred up in Her judgments and severities, then
hath this saying place, There is a just man who perished in his
For 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.
Come and see! When some sublimely just man is found in the world,
who is dear unto God the Most Holy Onemay He be blessed!then even
if Tzedeq, Justice, alone be stirred up, still on account of him the
world can bear it.
And God the Most Holymay He be blessed!increaseth His glory so
that He may not be destroyed by the severity (of the judgments).
But 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,
David 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 Tzedeq, Justice Herself, seeing that I am
For 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
But 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!
Come and see! When that Tzedeq, Justice, is mitigated by that
Meshephat, Judgment, then it is called TZDQH, Tzedeqah,
And the world is tempered by Chesed, Mercy, and is filled therewith.
As it is written, Ps. xxxii. 5: Delighting in TZDQH, Liberality,
and MSHPT, Judgment; the earth is full of the CHSD, Mercy, of
I 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
As it is written, Prov. xxx. 20, She eateth and wipeth her mouth.
Thenceforward and afterward all and singular are near unto the
And verily in this generation certain just men are given (upon
earth); but they are few who arise that they may defend the flock from
the four angels (otherwise, but judgments arise against the world, and
desire to rush upon us).
Chapter X: Concerning Microprosopus
in Especial, with Certain Digressions; and Concerning the Edomite Kings
Hereunto have I propounded how one thing 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.
But now for a time I will discourse concerning the requisite parts
of Microprosopus; especially concerning those which were not manifested
in the Conclave of the Assembly, and which have been concealed in mine
heart, and have not been given forth in order therefrom.
Hereunto 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.
As it is written, Ps. cxliv. 15, Blessed are the people with whom
it is so, etc.
Now these be the matters which we have propounded. The Father(841)
and the Mother(842) 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.
And although the Most Holy Ancient One hath been conformed (as it
were) alone (i.e., 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.
Hoa is and Hoa shall be; and all those forms cohere with Himself,
are concealed in Himself, and are not separated from Himself.
The Hidden Brain is not manifested, and (Microprosopus) doth not
depend immediately from it.
The Father and the Mother proceed from this Brain, and depend from
It, and are connected with It.
(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.
Blessed 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.
But 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!
Rabbi Schimeon spake and said: Through the whole day have I
meditated on that saying where it is said, Ps. xxxiv. 2, My
Nephesch(843) shall rejoice in Tetragrammaton, the humble shall hear
thereof and rejoice; and now that whole text is confirmed (in my
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
The humble shall hear thereof and rejoice. All those just and
blessed men who have come into communion with God, the Most
Holyblessed be He!all hear and rejoice.
Ah! now is the Holy One confessed; and therefore magnify
Tetragrammaton with me, and let us exalt His Name together!
Thus 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.
In the land of Edom. That is, in the place wherewith the judgments
They passed away together. As it is written, And he died, and
there reigned in his stead.
They themselves beheld, so were they astonished; they feared, and
hasted away. Because they remained not in their place, since the
conformations of the King had not as yet been formed, and the Holy City
and its walls were not as yet prepared.
This is that which followeth in the text, As we have heard, so have
we seen, in the city, etc. For all did not endure.
But She (the Bride) now subsisteth beside the Male, with Whom She
This 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.
Assuredly this have we before explained in the Assembly.(844)
Now, 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 expounded according unto that which is said, Lev.
xxiii. 40, The fruit of trees which are HDR, Hadar, goodly.
And in the name of his wife Mehetabel, as it is written (in the
text just cited), branches of palm-trees.
Also it is written, Ps. xcii. 3, The just man shall flourish as the
palm-tree. For this is of the male and female sex.
She is called the daughter of Matred; that is, the Daughter from
that place wherein all things are bound together, which is called AB,
Also it is written, Job xxviii. 13, Man knoweth not the price
thereof, neither is it found in the land of the living.
She is the Daughter of Aima, the Mother; from Whose side the
judgments are applied which strive against all things.
The Daughter of Mizaheb; because She hath nourishment from the two
Countenances (Chokmah and Binah, which are within Kether); and shineth
with two colorsnamely from CHSD, Chesed, Mercy; and from DIN,
For before the world was established Countenance beheld not
And therefore were the Prior Worlds destroyed, for the Prior Worlds
were formed without (equilibrated) conformation.
But 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.
And these sparks which fly forth flame and scintillate, but shortly
they are extinguished. And these are called the Prior Worlds.
And therefore have they been destroyed, and persist not, until the
Most Holy Ancient One can be conformed, and the workman can proceed
unto His work.
And therefore have we related in our discourse that that ray sendeth
forth sparks upon sparks in 320 directions.
And those sparks are called the Prior Worlds, and suddenly they
Then proceeded the workman unto His work, and was conformed, namely
as Male and Female.
And those sparks became extinct and died, but now all things
From a Light-Bearer of insupportable brightness proceeded a
Radiating(846) Flame, dashing off like a vast and mighty hammer those
sparks which were the Prior Worlds.
And with most subtle ether were these intermingled and bound
mutually together, but only when they were conjoined together, even the
Great Father and Great Mother.
From 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.
And It was connected with a light-bearer, which went forth from that
Light-Bearer of insupportable brightness, which is hidden in the Bosom
of Aima, the Great Mother.
Chapter XI: Concerning the Brain of
Microprosopus and Its Connections
And when both can be conjoined and bound together mutually (i.e., the Father and the Mother), there proceedeth thenceforth a certain
And it is extended on its sides, so that there may be one part on
one side, and another one on another side.
For as the Most Holy Ancient One is found to include equally in
Himself the Three Heads,(847) so all things are symbolized under the
form of the Three Heads, as we have stated.
Into this skull (of Microprosopus) distilleth the dew from the White
Head (of Macroprosopus), and covereth it.
And that dew appeareth to be of two colors, and by it is nourished
the field of the holy apple trees.
And from this dew of this Skull is the manna prepared for the just
in the world to come.(848)
And by it shall the dead be raised to life.
But 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 afterward it did not fall out so
This 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
These things occur in that time. Concerning another time it is
written, The food of man is from God the Most Holy Oneblessed be
He!and that dependeth from MZLA, Mezla, the Influence;
assuredly from the Influence rightly so called.
And therefore is it customary to say, Concerning 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
Nine thousand myriads of worlds receive influence from and are
upheld by that GVLGLTHA, Golgeltha, Skull.
And in all things is that subtle AVIRA, Auira, Ether,(849)
contained, as It Itself containeth all things, and as in It all things
His countenance is extended in two sides,(850) in two lights, which
in themselves contain all things.
And when His countenance (i.e., that of Microprosopus)
looketh back upon the countenance of the Most Holy Ancient One, all
things are called ARK APIM, Arikh Aphim, Vastness of
What is ARK APIM, or Vastness of Countenance? Also it should rather
be called ARVK APIM, Arokh Aphim, Vast in Countenance.
Assuredly thus is the tradition, since also He prolongeth His wrath
against the wicked. But the phrase ARK APIM, Arikh Aphim, also
implies the same as healing power of countenance.
Seeing that health is never found in the world save when the
countenances (of Macroprosopus and Microprosopus) mutually behold each
In the hollow of the Skull (of Microprosopus) shine three lights.
And although thou canst call them three, yet notwithstanding are there
four,(851) as we have before said.
He (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.
After that these are united together after a certain manner they
shine, and go forth into the Three Cavities of the Skull.
(And then) singly they are developed each after its own manner, and
they are extended through the whole body.
But they are associated together in two Brains, and the third Brain
containeth the others in itself.(852)
And it adhereth as well to the one side as to the other, and is
expanded throughout the whole body.
And therefrom are formed two colors mixed together in one, and His
And the colors of His countenance are symbols of Ab (the Father) and
Aima (the Mother), and are called Däath (Knowledge) in Däath.
As it is written, 1 Sam. ii. 3, Since El Daoth (plural) is
Tetragrammaton, because in Him there are two colors.
Unto Him (Microprosopus) are works ascribed diversely; but to the
Most Holy Ancient One (operations) are not ascribed diversely.
For what reason doth He (Microprosopus) admit of variable
disposition? Because He is the heir of two inheritances (i.e.,
from Chokmah and Binah).
Also it is written, Ps. xviii. 26, With the merciful man thou shalt
show thyself merciful.
But also truly and rightly have the Companions decided concerning
that saying where it is written, Gen. xxix. 12, And Jacob declared
unto Rachel that he was her father's brother, and that he was Rebekah's
It is written Rebekah's son, and not the son of Isaac. And all
the mysteries are in Chokmah.(853)
And therefore is (Chokmah) called the Perfection of all; and to it
is ascribed the name of Truth.
And therefore is it written, And Jacob declared, and not written,
and Jacob said.
Those (two) colors are extended throughout the whole Body (of
Microprosopus), and His Body cohereth with them.
In 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 (with itself) and (thus is)
life unto all (things); and from Him judgment dependeth not (directly).
But concerning Him (Microprosopus) it is written, that unto Him are
ascribed (diverse) works, properly speaking.
Chapter XII: Concerning the Hair of
From 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.
Which are black, and mutually bound together, and which mutually
But 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.
Thencefrom, even from the light which surroundeth His Head (i.e., that of Microprosopus) from the Mother, Aima, and from the second
Brain, proceed long locks upon locks (of hair).
And all adhere unto and are bound together with those locks(854)
which have their connection with the Father.
And because (these locks are) mutually intermingled with each other,
and mutually intertwined with each other, hence all the Brains are
connected with the Supernal Brain (of Macroprosopus).
And 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.
And 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.
Hence all these locks hang over and cover the sides of the ears, as
we have elsewhere said.
And therefore is it written, 2 Kings xix. 16, Incline, O
Tetragrammaton, Thine ear, and hear!
Hence 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(855) the head of the King and remove the hair from above the
ears; then shall the King hear him in all things whatsoever he
In the parting of the hair a certain path is connected with the
(same) path of the Ancient of Days, and therefrom are distributed all
the paths of the precepts of the Law.
And over these (locks of hair) are set all the Lords of Lamentation
and Wailing; and they depend from the single locks.
And these spread a net for sinners, so that they may not comprehend
This is that which is said, Prov. iv. 18, The path of the wicked is
And these all depend from the rigid locks; hence also these are
entirely rigid, as we have before said.
In the softer (locks) adhere the Lords of Equilibrium, as it is
written, Ps. xxv. 10, All the paths of Tetragrammaton are CHSD,
Chesed, and AMTH, Emeth, Mercy and Truth.
And thus when these developments of the Brain emanate from the
Concealed Brain, hencefrom each singly deriveth its own nature.
From the one Brain the Lords of Equilibrium proceed through those
softer locks, as it is written, Ps. xxv. 10, All the paths of
Tetragrammaton are Chesed and Emeth.
From 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.
What 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.
Wherein they stumble. Do not read BMH, 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.
What is the side of the Mother? Severe Rigor, whereunto are
attributed the Lords of Lamentation and Wailing.
From the third Brain the Lords of Lords proceed through those locks
arranged in the middle condition (i.e., partly hard and partly
soft), and depend (therefrom); and they are called the Luminous and the
And concerning these it is written, Prov. iv. 26, Ponder the path
of thy feet.
And all these are found in those locks of the hair of the Head.
Chapter XIII: Concerning the
Forehead of Microprosopus
The forehead of the Skull (of Microprosopus) is the forehead for
visiting sinners (otherwise, for rooting out sinners).
And when that forehead is uncovered there are excited the Lords of
Judgments against those who are shameless in their deeds.
This 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.
And that time is called the Time of Grace for all.
In the Book of the Teaching of the School of Rav Yeyeva the Elder
it is said: The forehead is according as the forehead(856) of the
Ancient One. Otherwise, the letter Cheth, CH, is placed between
the other two letters, according to this passage, Num. xxiv. 17,
VMCHTZ, Ve-Machetz, and shall smite the corners of Moab?
And we have elsewhere said that it is also called NTZCH, Netzach, the neighboring letters (M and N, neighboring letters in the alphabet,
that is, and allied in sense, for Mem = Water, and Nun =
Fish, that which lives in the water) being counter-changed. (Netzach
= Victory, and is the seventh Sephira.)
But many are the NTZCHIM, Netzachim, Victories;(857) 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).
But 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.
And all the judgments are subjected; and although they be there, yet
are they not called forth. (Otherwise, and they are appeased.)
From this forehead depend twenty-four tribunals, for all those who
are shameless in their deeds.
And it is written, Ps. lxxiii. 11: And they have said, 'How can El
know? and is there knowledge in the Most High?'
But truly (the tribunals) are only twenty; wherefore are four added?
Assuredly, in respect of the punishments of the inferior tribunals
which depend from the Supernals.
Therefore there remain twenty.(858) And therefore unto none do they
adjudge capital punishment until he shall have fulfilled and reached
the age of twenty years, in respect of these twenty tribunals.
But 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
The Eyes of the Head (of Microprosopus) are those eyes from which
sinners cannot guard themselves; the eyes which sleep, and yet which
And therefore are they called Eyes like unto doves, KIVNIM,
Ke-Ionim. What is IVNIM, Ionim? Surely it is said, Lev.
xxv. 17, Ye shall not deceive any man his neighbor.
And therefore is it written, Ps. 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?
The part which is above the eyes (the eyebrows) consisteth of the
hairs, which are distributed in certain proportions.
From those hairs depend 1,700 Lords of Inspection for striving in
battles. And then all their emissaries arise and unclose the eyes.
In the skin which is above the eyes (the eyelids) are the eyelashes,
and thereunto adhere thousand thousands Lords of Shields.
And 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 separated from each other; namely,
the lower from the upper (eyelashes).
And 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.
Then are the eyes rolled around, and (Microprosopus) looketh back
upon the open eye (of Macroprosopus), and they are bathed in its white
And when they are thus whitened, the Lords of the Judgments are
turned aside from the Israelites. And therefore it is written, Ps.
xliv. 24: Awake: wherefore sleepest thou, O Tetragrammaton? Make
Four colors appear in those eyes; from which shine the four
coverings of the phylacteries, which shine through the emanations of
Seven, which are called the eyes of Tetragrammaton, and the
inspection, proceed from the black color of the eyes; as we have said.
As it is written, Zech. iii. 9, Upon one stone seven eyes. And
these colors flame forth on this side.
From the red go forth others, the Lords of Examination for Judgment.
And these are called: The eyes of Tetragrammaton going forth
throughout the whole earth.
Where it is said (in the feminine gender) MSHVTTVTH, Meshotetoth, going forth, and not MSHVTTIM, Meshotetim, in the masculine,
because all are judgment.
From the yellow proceed others who are destined to make manifest
deeds as well good as evil.
As 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, Meshotetim, going forth around, but
in the masculine gender, because these extend in two directionstoward
the good and toward the evil.
From the white brilliance proceed all those mercies and all those
benefits which are found in the world, so that through them it may be
well for the Israelites.
And then all those three colors are made white, so that He may have
pity upon them.
And those colors are mingled together mutually, and mutually do they
adhere unto each other. Each one affecteth with its color that which is
next unto it.
Excepting the white brilliance wherein all are comprehended when
there is need, for this enshroudeth them all.
So therefore no man can convert all the inferior colorsthe black,
red, and yellowinto the white brilliance.
For only with this glance (of Macroprosopus) are they all united and
transformed into the white brilliance.
His eyelashes (i.e., those of Microprosopus, for to the eye
of Macroprosopus neither eyebrows nor eyelashes are attributed) are not
found, when (his eyes) desire to behold the colors; seeing that his
eyelashes disclose the place (of sight) for beholding all the colors.
And if they disclose not the place (of vision) the (eyes) cannot see
But 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.
And therefore is it written, Ezek. i. 14, And the living creatures
rush forth and return.
Now we have already spoken of the passage, Isa. xxxiii. 20, Thine
eye shall see Jerusalem quiet, even Thy habitation.
Also it is written, Deut. ii. 12, The eyes of Tetragrammaton thy
God are ever thereon in the beginning of the year, etc.
For so Jerusalem requireth it, since it is written, Isa. i. 21,
TZDQ, Tzedeq, Justice abideth in Her.
And therefore (is it called) Jerusalem, and not Zion. For it is
written, Isa. i. 26: Zion is redeemed in MSHPT, Meshephat,
Judgment, etc., which are unmixed mercies.
Thine 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 referred to).
Now it is said, The eyes of Tetragrammaton thy God are thereon; in
good, that is to say, and in evil; according as either the red color or
the yellow is required.
But only with the glance (of Macroprosopus) are all things converted
and cleansed into the white brilliance.
The eyelids (of Microprosopus) are not found when (His eyes) desire
to behold the colors. But here (it is said), Thine eyes shall behold
Jerusalem. Entirely for good, entirely in mercy.
As it is written, Isa. liv. 7, And with great mercies will I gather
The eyes of Tetragrammaton thy God are ever thereon from the
beginning of the year. Here the word MRSHITH, Merashith, from
the beginning, is written defectively without A, for it is not written
RASHITH with the A.
Hence it remaineth not always in the same condition. What doth not?
The inferior H, He (of IHVH).
And concerning that which is supernal it is written, Lam. ii. 1: He
hath cast down MShMIM, Me-Shamaim, from the heavens; ARTZ,
Aretz, the earth, the Tiphereth, Israel.
Wherefore hath he cast down Aretz from Shamaim? Because it is
written, Isa. l. 3, I will cover the heavens, Shamaim, with darkness,
and with the blackness of the eye (of Microprosopus), namely, with the
black color, are they covered.
From the beginning of the year. What, then, is that place whence
those eyes of Tetragrammaton behold Jerusalem?
Therefore he(860) hasteneth to expound this (saying immediately),
From the beginning, MRSHITH, of the year, which (word MRSHITH
being written thus), without the Aleph, A,(861) symbolizeth judgment;
for judgment is referred unto that side, although virtually (the word
Merashith") is not judgment.
Even unto the end of the year. Herein, properly speaking, is
judgment found. For it is written, Isa. i. 21, Justice dwelt in her.
For this is the end of the year.
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.
When this Aleph is conjoined in another place, then is it called
RASHITH, Rashith, beginning.
But if thou sayest that (A) is conjoined herewith,(862) 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.
Now 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 forever.
Hence it is written defectively MRSHITH, Me-Rashith. Also
concerning the world to come it is written, Isa. xli. 27,(863) The
first shall say to Zion, Behold, behold them, etc.
Chapter XV: Concerning the Nose of
The nose of Microprosopus is the form of His countenance, for
therethrough is His whole countenance known.
This nose is not as the nose of the Most Holy Ancient One, the
Concealed with all Concealments.
For 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 DCHIIN, spirits of lives for all.
But concerning this (nose of) Microprosopus it is written, Ps.
xviii. 9, A smoke ascendeth in His nose.
In this smoke all the colors are contained. In each color are
contained multitudes of lords of most rigorous judgment, who are all
comprehended in that smoke.
Whence all those are not mitigated save by the smoke of the inferior
Hence it is written, Gen. viii. 21, And IHVH smelled a sweet
savor. It is not written (He smelled) the odor of the sacrifice. What
is sweet save rest? Assuredly the spirit at rest is the mitigation
of the Lords of Judgment.
(When therefore it is said) And IHVH smelled the odor of rest,
most certainly the odor of the sacrificed victim is not meant, but the
odor of the mitigation of all those severities which are referred unto
And all things which adhere unto them, all things, I say, are
mitigated. But most of these severities mutually cohere.
As it is written, Ps. cvi. 2, Who shall recount GBVRVTH IHVH, the
Geburoth of Tetragrammaton?
And this nose (of Microprosopus) emitteth fire from the two
nostrils, which swalloweth up all other fires.
From the one nostril (goeth forth) the smoke, and from the other
nostril the fire, and they both are found on the altar, as well the
fire as the smoke.
But when He the most Holy Ancient One is unveiled, 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"(864)).
The nose of the Most Holy Ancient One is long and extended, and He
is called Arikh Aphim, Long of Nose.
But this nose (of Microprosopus) is short, and when the smoke
commenceth, it issueth rapidly forth, and judgment is consummated.
But 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.
In the book of the treatise of Rav Hamenuna the Elder he thus
describeth these two nostrils (of Microprosopus), saying that from the
one proceed the smoke and the fire, and from the other, peace and the
That is, when (Microprosopus) is considered as having (in Himself
the symbolism of) right side and left side. As it is written, Hosea
xiv. 7, And his smell like Lebanon.
And 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 concerning Himself? And this is a notable saying.
When therefore it is said, And Tetragrammaton smelled the odor of
peace, the word HNICHCH, Ha-Nichach, of peace, can be
understood in a double sense.
One 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.
And the other respecteth the inferior mitigation, which is done
through the smoke and fire of the altar.
And because of this duplicate meaning is the word NICHCH, Nichach, written with a double CH. And all these things are said concerning
Chapter XVI: Concerning the Ears of
There are two ears for hearing the good and the evil, and these two
can be reduced into one.
As it is written, 2 Kings xix. 18, Incline, O Tetragrammaton, Thine
ear, and hear.
The ear from within dependeth upon certain curves which are therein
formed, so that the speech may be made clearer before its entrance into
And the brain examineth it, but not with haste. For every matter
which is accomplished in haste cometh not from perfect wisdom.
From those ears depend all the Lords of Wings who receive the Voice
of the Universe; and all those are called thus, the Ears of
Concerning whom it is written, Eccles. x. 20, For a bird of the air
shall carry the voice, etc.
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
For 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 concerning the secret thoughts of thy couch.
Wherefore? Because a bird of the air shall carry the voice. Which
(voice) as yet is unexpressed.
Assuredly 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
For 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.
And the Lords of Wings receive the voice and bear it on unto the
King (Microprosopus), so that it may enter into His ears.
This is that which standeth written, Deut. v. 28, And
Tetragrammaton hath heard the voice of your words. Again, Num. xi. 1,
And Tetragrammaton heard, and His wrath was kindled.
Hence every prayer and petition which a man poureth forth before God
the Most Holy Oneblessed be He!requireth this, that he pronounce
the words with his lips.
For if he pronounce them not, his prayer is no prayer, and his
petition is no petition.
But as far as the words go forth, they cleave the 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
From the three cavities (of the brain of Microprosopus) distilleth a
certain distillation, and it is called the Brook. As it is said in 1
Kings xvii. 3, The brook Kherith, as it were an excavation or channel
of the ears.
And the voice entereth into that curved passage, and remaineth in
that brook of that distillation.
And 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.
For 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.
As the palate tasteth meat. Wherefore can the palate taste meat?
Because in the same manner it causeth it to delay, and (the meat) doth
not enter so rapidly into the body. And hence (the palate) proveth and
tasteth it (to discern) whether it be sweet and pleasant.
From this opening of the ears depend other openings, (namely) the
opening of the eye, the opening of the mouth, the opening of the nose.
From that voice which entereth into the opening of the ears, if it
be necessary (a certain part) entereth into the opening of the eyes,
and these pour forth tears.
From that voice, if it be necessary (a certain part) entereth into
the opening of the nose, and from that voice it produceth smoke and
This is that which is written, Num. xi. 1, And Tetragrammaton
heard, and His wrath was kindled, and the fire of Tetragrammaton turned
And if it be necessary that voice goeth forth into the opening of
the mouth, and it speaketh, and determineth certain things.
From 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.
Blessed is he who observeth his words. Therefore is it written, Ps.
xxxiv. 13, Keep thy tongue from evil, and thy lips from speaking
Unto this ear is attributed hearing, and under (the idea of) hearing
are those brains comprehended.(865)
Chokmah is contained therein, as it is written, 1 Kings iii. 9, And
wilt Thou give unto Thy servant a hearing heart.
Binah also, as it is written, 1 Sam. iii. 9, Speak, for Thy servant
heareth. Also 2 Kings xviii. 26, Because we have heard. And
hencefrom all things depend.
Däath also, as it is said, Prov. iv. 10, Hear, O my son, and
receive My sayings. And again, ibid. ii. 1, Thou shalt hide My
sayings with thee. And thereunto all things depend from the ears.
From these ears depend prayers and petitions, and the opening of the
This 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.
From 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 concealed therein. Woe unto him who revealeth the
And 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 walk in) those
which are not crooked.
Hence is it written, Ps. xxv. 14, The SVD IHVH, Sod
Tetragrammaton, 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.
But they who are perverse in their ways receive certain words, and
quickly introduce the same into themselves, but in them is no place
where they can be detained (for examination).
And all the other openings are opened therein, until those words can
issue forth from the opening of the mouth.
And such men are called the sinners of their generation, hating God
the Most Holy Oneblessed be He.
In Mischna, or our tradition, we have taught that such men are like
unto murderers and idolaters.
And 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
neighbor: ANI IHVH, I am Tetragrammaton.
Therefore he who transgresseth the first part of that verse doth the
same as if he were to transgress the whole.
Blessed 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.
Spirit, RVCH, Ruach, properly (is used here) for the Ruach
of such is extracted from the Supernal Holy Place.
Now we have said that this is a symbol. Whosoever revealeth Arcana
with fixed purpose of mind, he is not of the body of the Most Holy
And therefore to such a man nothing is an Arcanum, neither is from
the place of the Arcanum.
And 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!(866)
But blessed is the portion of the just who conceal secrets, and much
more the Supernal Arcana of God the Most Holy Oneblessed be He!the
highest Arcana of the Most Holy King.
Concerning them it is written, Isa. lx. 21, Thy people also shall
be all righteous; they shall inherit the land forever.
Chapter XVII: Concerning the
Countenance of Microprosopus
His countenance is as two abodes of fragrance, and all that I have
before said is His testimony.
For the testimony, SHDVTHA, Sahedutha, dependeth from Him,
and in all His testimony dependeth.
But 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.
And in our tradition we have also established by how many thousand
degrees the whiteness differeth from the redness.
But yet at once they agree together in Him in one,(867) 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
But 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 overcloudeth all the whiteness.
And 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.
And because the testimony existeth in all things, hence so many
Lords of Shields are enshrouded by those colors, and attend upon those
When those colors are resplendent, the worlds all and singular exist
In that time when the white brilliance shineth all things appear in
this color; and when He appeareth in redness, similarly all things
appear in that color.
Chapter XVIII: Concerning the Beard
In 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.
The hairs of the beard are black, and beautiful in form as in (that
of) a robust youth.
The oil of dignity of the supernal beard of the Ancient One (floweth
down) in this beard of Microprosopus.
The 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
And then all things exist in benediction, and thence Israel the
patriarch (i.e., 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. (The real translation of BK is in
thee, but the numerical value of BK is twenty-two; hence the symbolism
We 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.
Now 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.
Six there are; nine they are called. For the first conformation
goeth forth through that Spark of the most refulgent Light-bearer,(869)
and goeth down beneath the hair of the head, assuredly beneath those
locks which overhang the ears.
And it descendeth before the opening of the ears unto the beginning
of the mouth.
But 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 from Him, and when Aima, the Mother, ariseth, and is
included in that subtle ether, then She, Aima, assumeth that white
And the Scintilla entereth and departeth, and together mutually are
They bound, and thence cometh the One Form.
And when there is need, One ariseth above the Other, and the Other
again is concealed in the presence of Its Companion.
And therefore there is need of all things; of one thing for
performing vengeance, of another for showing forth mercy.
And therefore David the king hath sought out this beard, as we have
In this beard nine conformations are found, (among which are) six
myriads which depend among them, and are extended throughout the whole
And those six which depend hang in the locks which are beneath the
abodes of fragrance, three on this side and three on that.
And 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.
And 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.
But 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.
When 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.
But that which we have already laid down in the Conclave of the
Assembly 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
And 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.
Concerning which it is written, LK IHVH HGDVLH VHGBVRH VHTHPARTH,
Leka, Tetragrammaton; Ha-Gedulah, Ve-Ha-Geburah, Ve-Ha-Tiphereth,
Thine, O 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 Prayer,
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 beard) commenceth.
Therefore the nine (conformations) arise from and depend from the
beard; and thus it commenceth from before the ears. But (the
conformations) remain not in permanence save through another cause, as
we have before laid down.
For whensoever the universe hath need of mercy, the Influence,
Mezla, of the Ancient One 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.
But the whole ornament of the beard consisteth in those locks which
hang down, because all things depend thencefrom.
All those hairs which are in the beard of Microprosopus are hard and
rigid, because they all subject the judgments when the Most Holy
Influence is manifested.
And 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.
Moses commemorated these nine conformations a second time, Num. xiv.
17, when there was need to convert them all into mercy.
For although he recite not now the thirteen conformations (of the
beard 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.
But 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!
What is to be understood by KCH, IHVH, Kach Tetragrammaton,
the Power of Tetragrammaton? Thus is MZLA QDISHA, Mezla,
Qadisha, the Holy Influence, called, even the Concealed with all
Concealments. And from the Influence that Strength and that Light
And since of this (Influence) Moses was speaking, and this
(Influence) he was commemorating, and concerning this (Influence) he
was meditating, he then immediately recited those nine conformations
which belong unto Microprosopus.
So that they all might exist in light, and that judgment might not
be found therein. And therefore this whole judgment (otherwise, this
whole beard) dependeth from the Influence.
When the hairs begin to be restrained He Himself is as the hero of
an army victorious in war.
In 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, descending upon the beard, the beard of
Chapter XIX: Concerning the Lips and
Mouth of Microprosopus
Those 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 SHVSHNIM, Shushanim, is translated lilies,
His lips murmur Geburah, Severity, but they also murmur Chokmah, Wisdom.
From those lips alike depend good and evil, life and death.
From these lips depend the Lord of Vigilance. For when those lips
murmur, they all are excited to bring forth secret things, as well as
the Lords of Judgment in all the tribunals wherein they have their
And 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.
What is a Watcher? In the book of the dissertation that is explained
from this passage, 1 Sam. xxviii. 16, And is become thine enemy.
Seeing that judgments are stirred up against those who obtain not
mercy from the Supernals.
Hence are those stirred up who are the lords of the enmity of all
And, nevertheless, in each case are there mercy and judgment. And
therefore is it said, Dan. iv. 13, A watcher and a holy one; judgment
And between those lips when they are opened is the mouth disclosed.
By that RVCH, Ruach, breath, which goeth forth from His
mouth, many thousands and myriads are enshrouded; and when it is
extended by the same are the true prophets enfolded, and all are called
the mouth of Tetragrammaton.
When forth from His mouth the words proceed through His lips, the
same are muttered through the whole circuit of 18,000 worlds,(871)
until they are all bound together at once in the twelve paths and the
known ways. And one thing ever expecteth another.
By the tongue is the vocal expression of the sublime spoken, in the
middle nexus of the utterance.
And therefore is it written, Cant. v. 16, His mouth is most sweet.
And this same palate of His conveyeth a sweet taste; wherefore He
smileth when He tasteth food (which is pleasant).(872)
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.(873)
For the colors are mutually associated together.
In His palate are the (guttural) letters (of the Hebrew
Alphabetnamely, A, H, CH, O) formed and constructed; in the circuit
of His (mouth) are they condensed (into the palatals G, I, K, Q).(874)
The letter A, Aleph, which cast forth the kings and
constituted the kings(875) (i.e., that guttural letter which is
referred to the First Sephira, Kether, the Crown, becometh the palatal
letter G, Ghimel).
The letter CH, Cheth, which goeth forth and descendeth and
ascendeth, and is crowned in the head (referring to the Second Sephira,
Chokmah, Wisdom), and is fire condensed in ether (i.e.,
developeth in the palatal letter I, Yod).
The letter H, He, the golden-yellow color (otherwise,
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 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.
The letter O, Ayin (which denoteth the seven Inferiors which
were destroyed) is the medium of splendor of mediation (i.e.,
the internal 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, namely) are connected in
Him (Microprosopus) in the spirits (such as they were in the prior
world) formed forth (such as they are in the restored world).
For in the mysteries of the letters of Solomon the King, those four
letters, A, H, CH, O, are surrounded by GIKQ.
But it is written in Job. vi. 6, Can that which is unsavory be
eaten without salt? etc.
Also it is written, Is. xxxii. 17, And the work of TZDQ, Tzedeq, Righteousness (or Justice), shall be peace. Also, Ps. xix. 10, More
to be desired are they than gold, yea, than much fine gold, etc.
But King David saith, ibid., 11, Also by them is thy servant
I affirm concerning myself, that I have been every day cautious
concerning them, so that concerning them I might not err (i.e.,
concerning the judgments, Meshephath, referred to in verse 9).
Excepting a certain day when I was binding together the Crowns of
the King(876) in the Cave of Maranæa, I beheld a Splendor of devouring
Fire flashing from His wrathful Countenance of Flame, and with terror I
trembled at the sight.
From that day forth I ever acted with caution in my meditations
concerning them, neither have I omitted that all the days of my life.
Blessed 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.
Therefore is it written, Ps. xxxiv. 9, Taste and see that
Tetragrammaton is good, etc.
Also it is written, Prov. ix. 5, Come, eat of my bread, etc.
Chapter XX: Concerning the Body of
The masculine power is extended through Däath; and the Assemblies
and Conclaves are filled.
It 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
Unto His back adhereth closely a Ray of most vehement Splendor, and
it flameth forth and formeth a certain skull, concealed on every side.
And thus descendeth the Light of the two brains, and is figured
And She (the Bride) adhereth unto the side of the Male; wherefore
also She is called, Cant. v. 2, My dove, my perfect one. Read not,
THMTHI, Thamathi, My perfect one; but THAVMTHI, Theomathi, My twin sister, more applicably.
The hairs of the Woman contain colors upon colors, as it is written,
Cant. vii. 5, The hair of Thy head like purple.
But herewith is Geburah, Severity, connected in the five Severities
(i.e., which are symbolized in the numerical value, 5, 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.
Until She is separated from His side, and cometh unto Him so that
She may be conjoined with Him, face to face.
And when They are conjoined together, They appear to be only one
Hence 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.
But when They are joined together, the (two together) appear to form
only one whole body. And it is so.
So 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.
And therefore it is said, Gen. ii. 3, Tetragrammaton 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 (
i.e., the Inferior Mother) is joined unto the King, and is found to
form the one Body with Him.
And therefore are there found to be blessings upon this day.
And 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.(877)
And a semi-complete being cannot live forever, neither can it
receive blessing forever.
The 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.
With this Woman (the inferior 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.
It is written, Prov. vii. 4, Say unto Chokmah, Thou art my
sister.(878) For there is given one Chokmah (Male), and there is also
given another Chokmah (Female).
And this Woman is called the Lesser Chokmah in respect of the other.
And therefore is it written, Cant. viii. 8, We have a little sister
and she hath no breasts.
For in this exile (i.e., separated from the King) She
appeareth unto us to be our little sister. At first, indeed, she is
small, but she becometh great and greater, until she becometh the
Spouse whom the King taketh unto Himself.
As it is written, Cant. viii. 10, I am a wall, and my breasts are
And my breasts, etc., since they are full with the nourishment of
all things;(879) like towers, because they are the great rivers which
flow forth from Aima the Supernal.