La Cábala desvelada

69. But in the thirteen measurements 2 of mercies is He found, because that Wisdom hidden in Him is divided into three, 3 paths in a quarternary, and He Himself the Ancient One comprehendeth them, and through them doth He reign over all things.

70. 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 to come.

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

72. And concerning this it is written, Isa. lviii. 14: "Then shalt thou delight thyself in Tetragrammaton."

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73. And from that path 1 are all the other paths illuminated which depend from Microprosopus.

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

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

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

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

78. He the Most Holy Ancient One is found to have three heads, which are contained in the one Head. 2

79. And He Himself is that only highest supreme Head.

80. And since He the Most Holy Ancient One is thus symbolized in the Triad, hence all the other Lights which shine are included in Triads. 3

81. Moreover, the Most Holy Ancient One is also symbolized by the Duad.

82. And the division of the Ancient One in the Duad

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is so that the (one form is) the Highest Crown of all the Supernals, the Head of all Heads.

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

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

85. 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.

86. And thus all the other Lights are sanctified, are restricted, and are bound tog-ether in the Unity or Monad, and are One; and all things are HVA, Hoa, Himself.

Footnotes

264:1 The Sephiroth.

264:2 Which is the number of Th, the last letter of the Hebrew Alphabet, which includes the symbology of the cross.

265:1 That is to say, which will hardly admit even of so vague a definition, seeing it is the Indefinite Absolute in Kether.

266:1 We must be most careful not to misapprehend the meaning intended to be conveyed in this passage. Kether, the Ancient One, Macroprosopus, is not in the more restricted sense of the first Sephira. the AIN, but that that idea links back from Him must be manifest on consideration. Not even He, the Vast Countenance, is hidden and concealed; how much more, then, the AIN! From Negative to Positive. through Potential Existence, eternally vibrates the Divine Absolute of the Hidden Unity of processional form masked in the Eternal Abyss of the Unknowable, the synthetical hieroglyph of an illimitable pastless futureless PRESENT. To the uttermost bounds of space rushes the Voice of Ages, unheard save in the concentrated unity of the thought-formulated Abstract, and eternally that Voice formulates a Word which is glyphed in the vast ocean of limitless life.

266:2 The thirteen conformations of the beard of Macroprosopus.

266:3 The Trinity completed by the Quaternary.

267:1 Kether, the first Sephira, from which all the other Sephiroth, proceed, namely, those which are summed up in the Tetragrammaton.

267:2 I.e., His manifestation is triune.

267:3 This refers to the Triads in the Sephiroth, when the Autz Chaiim. is formed. (See Introduction.) It will be found that in this arrangement of the ten Sephiroth there are ten Triads, viz.:

(1) Kether, Chokmah, Binah.
(2) Chesed, Geburah, Tiphereth.
(3) Netzach, Hod, Yesod.
(4) Chokmah, Chesed, Netzach.
(5) Tephereth, Yesod, Malkuth.
(6) Binah, Geburah, Hod.
(7) Chokmah, Tiphereth, Hod.
(8) Binah, Tiphereth, Netzach.
(9) Chesed, Tiphereth, Hod.
(10) Geburah, Tiphereth, Netzach.

Wherein Kether and Malkuth are each repeated once: Chokmah, Binah, Chesed, and Geburah thrice; Tiphereth, six times, Netzach and Hod each four times; and Yesod twice.

CHAPTER III.

CONCERNING THE FOREHEAD OF THE MOST HOLY ANCIENT ONE.

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

88. 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.

89. 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 leaf).

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

91. 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.

92. And since (through this) all judgments are hidden

and subjected, hence in the Sabbath, in the time of the afternoon prayers, in which all judgments are excited, that Forehead is disclosed.

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

94. 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.

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

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

97. And it behoveth man to prepare the table, that he may eat in the three feasts of true faith, and rejoice in them. 1

98. 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.

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

100. "The first feast is that of the Great Mother; the second that of the Holy King; and the third that of the Most Holy Ancient One, the Concealed with all Concealments. 2

101. "And in this world, who can thoroughly follow out, through them, those paths?

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102. "If this RTzVN, Ratzon, Grace, be revealed, all those judgments are enlightened, and are diverted from their concentrated rigour.

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

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

105. "And this is called ODN, Eden, or the supernal Paradise, concealed with all occultations.

106. "And it is the Brain of the Most Holy Ancient One, and that Brain is expanded on every side.

107. "Therefore is it extended into Eden, or another Paradise, 1 and from this is Eden or Paradise formed forth.

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

109. And it is formed forth and illuminated with many Lights.

110. And it produceth and designeth (a certain effect) in this Light (otherwise, in this opening), in this Forehead, whereon is inscribed a certain Light, which is called RTzVN, Ratzon, Grace.

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

112. "And when this Grace is uncovered, all the Lords of Judgment behold It, and are turned aside."

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Footnotes

268:1 In many of the ancient mysteries a feast was part of the ceremony, analogous to our Eucharist. Verbum sapientibus.

268:2 That is. the greatest triad of the Sephiroth. the Crown, King, and Queen; which finds a parallel in the Osiris, Isis, and Horus; the Axieros, Axiochersos, and Axiochersa of Lemnos and Samothrace, &c., &c.

270:1 Described in other places as the Supernal Eden and the Inferior Eden.

CHAPTER IV.

CONCERNING THE EYES OF THE MOST HOLY ANCIENT ONE.

113. THE eyes of the Head of the Most Holy Ancient One are two in one, 1 equal, which ever watch, and sleep not.

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

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

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

117. With this white brilliance are the eyes of Microprosopus bathed.

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

119. And with the remaining white brilliances are the other lights cleansed and purified.

120. The Brain is called the fountain of Benevolence, the fountain wherein all blessings are found.

121. 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.

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

123. And when this eye looketh upon Microprosopus, all the worlds are (in a state of) happiness.

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

125. 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.

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

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

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

129. 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.

130. And therefore is the Holy Name 1 alike concealed and manifest.

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

132. But that, indeed, which is manifested, because it dependeth, belongeth unto Microprosopus. (Otherwise, that which is manifested, is so for this reason--that it is manifested because it dependeth, &c.)

133. And therefore do all the blessings require both concealment and manifestation.

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

135. 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 2 dependeth towards the Inferior Yod.)

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Footnotes

271:1 The Duad equated in the Monad. Compare what I have previously remarked concerning the profile symbolism of Macroprosopus.

272:1 The student will observe throughout the Qabalah that great stress is laid on the power of names, which arises from the fact that each qabalistical name is the synthesis of a power. Hence to "pronounce that name" is to use that power.

272:2 The word I have translated "Maternal" is AMH, Amah, with a double Kametz point. Rosenroth renders it "Yod Membri."

CHAPTER V.

CONCERNING THE NOSE OF THE MOST HOLY ANCIENT ONE.

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

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

138. And that Spirit proceedeth from the hidden brain, and She is called the Spirit of Life, and through that Spirit 1 will all men understand ChKMThA, Chokmatha, Wisdom, in the time of King Messiah.

139. As it is written, Isa. xi. 2: "And the Spirit of Wisdom and Understanding, RYC 1 ChKMH VBINH, Ruach Chokmah Va-Binah, shall rest upon Him," &c.

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

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

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

143. 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 thee."

144. (But in the Book which is called "The Treatise of the School of Rav Yeyeva the Elder," the letter He is located in the mouth, and he doth not argue in the same manner as in the text, neither doth he bring about the

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

145. 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."

146. 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 nose.

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

148. 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.

149. 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 lire, mercy unto mercy is denoted.

Footnotes

273:1 Speaking of the unity, the "Sepher Yetzirah" says: "One is She, the Spirit of the Elohim of life (blessed and more than blessed be His name who is the life of ages), Voice, and Spirit, and Word--this is She the Spirit of holiness."

CHAPTER VI.

CONCERNING THE BEARD OF THE MOST HOLY ANCIENT ONE.

150. 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 beard, Influence.

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

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152. From this Influence dependeth the life of all things.

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

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

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

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

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

158. In that Influence is extended an expansion of the Supernal Emanation, 1 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.

159. 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.

160. And therefore every ornament of ornaments dependeth from that Influence.

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

162. And they hang therein for the purpose of establishing the other letters.

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

164. And therefore Moses saith when necessary IHVH,

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[paragraph continues] IHVH, twice; and so that an accent distinguishes the one from the other.

165. For assuredly from the Influence all things depend.

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

167. Blessed is he who attaineth hereunto.

Footnotes

275:1 the word is QVTRA: Rosenroth translates it by "Aporrhea." It may also be translated "vapour," or "nebula."

CHAPTER VII.

CONCERNING THE BRAIN AND THE WISDOM IN GENERAL.

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

169. 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.

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

171. 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.

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

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

174. And the second brain dependeth from that very glorious Influence, it is expanded into the thirty-two 1

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paths, when it is illuminated, then it shineth from that very glorious Influence. 1

175. 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.

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

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

178. 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.

179. 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.

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

181. 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.

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

183. 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.

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

185. And because the Most Holy Ancient One shineth in the beginning (otherwise, in the wisdom), this itself is

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this. And, the same is that beginning from which manifestation is made.

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

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

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

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

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

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

192. But also this Wisdom instituteth another formation, and is extended and goeth into the head of Microprosopus, and formeth another brain.

193. 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. 1

194. Concerning which it is written, Prov. iii. 20: "In DOTh, Daath, 2 Knowledge, the depths are broken up."

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

196. And thenceforth is it extended and goeth into the interior parts of His body, and filleth all those conclaves and assemblies of His body. 3

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

198. And those shine from the Light of that supernal

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concealed brain which shineth in the Influence, MZL, of the Most Holy Ancient One.

199. 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.

200. 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. 1

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

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

203. And therefore is that Eden called the beginning in the Ancient One; neither yet, however, is there beginning or end. 2

204. 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.

205. 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, our Father."

206. 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.

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

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

20g. And that Father proceedeth from the Most Holy Ancient One, like as it is written, Job. xxviii. 12: "And ChKMH, Chokmah, 1 Wisdom, is found from AIN, Ain, the Negatively Existent One;" and therefore is He not known.

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

211. 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.

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

213. And in them is the Law comprehended, in the twenty-two letters and in the ten utterances. 2

214. 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.

215. 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, 3 and the Father of Fathers; all things are comprehended in no place, save herein.)

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

217. 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.

Footnotes

276:1 The ten numbers and twenty-two letters.

277:1 MZL = 40 + 7 + 30 = 77, which is OZ, Strength or Vigour. This Gematria is worthy of note as giving the idea of foundational power.

278:1 i.e., the containing power.

278:2 Daath is the conjunction of Chokmah and Binah. (See "Book of Concealed Mystery," ch. i. § 40.)

278:3 "See Greater Holy Assembly," ch. xxviii § 566.

279:1 This is analogous to the teaching of the "Sepher Yetzirah," that the Three Mothers A, M, Sh, radiate into three paternal forms of the same. A, M, and Sh, symbolize the potencies of Air, Water, and Fire.

279:2 For commencement denotes end, and end denotes commencement; how, then, in the Absolute can there be either. Nevertheless, in the Absolute must we seek for the hypothetical starting-point of life.

280:1 Let the student carefully note that this is the second Sephira, the I of IHVH, the Father proceeding from Macroprosopus, Kether, as He proceedeth from Ain Soph.

280:2 The Sephiroth, or numbers.

280:3 Chokmoth is plural of Chokmah, Wisdom.

CHAPTER VIII.

CONCERNING THE FATHER AND THE MOTHER IN SPECIAL.

218. 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.

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

220. 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.

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

222. ChKMH AB BINH AM, Chokmah Ab Binah Am: Chokmah 1 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.

223. And therefore are all things established in the

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equality of Male and Female; for were it not so, how could they subsist!

224. 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 other--Chokmah, Wisdom, as the Father; Binah, Understanding, as the Mother.

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

226. When They are associated together They generate, and are expanded in truth.

2227. In the teaching of the school of Rav Yeyeva the Elder it is thus taught: "What is Binah the Mother of Understanding?" Truly when They are mutually associated together.

228. Assuredly Yod, I, impregnateth the letter He, H, and produceth a Son, and She herself bringeth Him forth. 1

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

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

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

232. 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.

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

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

236. 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.

237. 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!

238. 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). 1

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

240. 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.

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

242. Come, behold! This beginning which is called Father, 2 is comprehended in I, Yod, 3, which dependeth from the Holy Influence.

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243. And therefore is I, Yod, the Most Concealed of all the other letters. 1

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

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

246. 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, nor faileth.

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

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

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

250. For I, Yod, includeth two letters.

251. In the teaching of the school of Rav Yeyeva the Elder thus is the tradition. Wherefore are VD, Vau Daleth, 2 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 quaternary. 3

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

253. What is Eden? It is the supernal ChKMH, Chokmah, Wisdom, and that is I, Yod (in I, V, D).

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

255. "And thence it is divided and goeth forth into four heads." That is D, Daleth.

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

257. 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."

258. 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. 1

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

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

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

262. (As to the Sacred Name IHVH,) I, Yod, is 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.

263. 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

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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 Binah.

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

265. 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, Thebunah.

266. 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.

267. 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.

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

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

270. 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.

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

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

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

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

275. 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.

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

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

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

279. 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.

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

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

282. 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."

283. 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 for ever, hence unto Her arbitration is committed all the liberty of those inferior, and all the liberty of all things, and all the liberty of sinners, so that all things may be purified.

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

285. Also it is written, Lev. xxv. 10: "And ye shall

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hallow the fiftieth year." 1 This year is IVBL, Yobel, jubilee.

286. 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 which ever goeth forth and floweth, and goeth forth and faileth not.

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

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

289. 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.

290. 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.

291. 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.

292. 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.

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

294. And these are ChKMH, Wisdom, Father; BINH, Understanding, Mother; and DOTh, Däath, Knowledge.

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295. Since that Son 1 assumeth the symbols of His Father and of His Mother, and is called DOTh, Däath, Knowledge, since He is the testimony of Them both.

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

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

298. And when He increaseth, in His Crown appear three divisions. 2

299. 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. 3

300. Nevertheless, He (the Son) receiveth the inheritance of His Father and of His Mother.

301. What is that inheritance? These two crowns, which are hidden within Them, which They pass on in succession to this Son. 4

302. From the side of the Father (Chokmah) there is one Crown concealed therein, which is called Chesed.

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

304. And all those crown His head (i.e., the Head of Microprosopus), and He taketh them.

305. And when that Father and Mother shine above Him, all (these crowns) are called the phylacteries of the.

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[paragraph continues] Head, and that Son taketh all things, and becometh the heir of all.

306. 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.

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

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

309. 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.

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

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

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

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

314. 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.

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

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

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

318. And I have wished to conceal them, even unto the world to come, because there also a certain question will be propounded unto me.

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319. 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," &c., and they shall seek out Wisdom, Chokmah.

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

321. It is written, 1 Sam. ii. 3: "Since AL DOVTh, El Daoth, 1 is Tetragrammaton." Daoth, or of Knowledges (plural), properly speaking, for He acquireth Daoth by Inheritance.

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

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

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

325. 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, 2 Edoth, of testimony.

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

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