isa

Then Samuel was afraid, and told him all the words that he had heard. And he said: Can the thing formed answer him that isa. formed it? So also can I not answer when he will etc. take away that which he hath given, even the faithful giver, the holy one which hath prophesied, for I am subject unto his power.

And at the end of the Formless and the Void and the Darkness (that is, at the end of the exile this saying shall have place: Isa. ii. 11). And the Tetragrammaton alone shall be exalted in that day (that is, in the time of Messiah).

Like as it is written: “And the Elohim saw the substance of the light, that it was good.” (Here a reason is adduced from the proposed text itself, showing how the last letter of this form of the Tetragrammaton, namely, I, Yod, may be said to symbolize the bride, since God himself might behold in that light the path of conjunctive foundation, which the word “goodness” pointeth out; but when the foundation is in the act of conjunction—that is, under the idea of communicating goodness —there then is the bride. But also that the word “goodness” denoteth the foundation is proved from Isa. iii. 10, where it is said) “Say ye unto the righteous man” (that is, to the path of foundation, because the first man is said to be the foundation of the world, Prov. x. 25), “that it shall be well with him.” Therefore, then, do they ascend within the equilibrium. (That is, these two letters, I, Yod, and H, He, mean one and the same thing. Or again: But behold, how in balanced power ascend the letters of Tetragrammaton. That is, how those letters agree when in conjunction, which before were standing separated in the word VIHI, Vayehi.)

Because it is written (Isa. xliv. 5): “That man shall say, I am of the Tetragrammaton.” (The word ANI, Ani, I, when the discourse is concerning judgments, pertaineth to the queen. But whensoever mercy is introduced it referreth to the understanding, like as in this place. In order that the sense may be: The supernal path, which is called I, or the understanding in act of conjunction with the father, is for the purpose of the formation of the Tetragrammaton, and this is one conjunction between the father and the mother for the constitution of the six members.) And that shall be called by the name Jacob, IOQB, Yaqob. (To call by name is to preserve; and another conjunction of father and mother is introduced for the purpose of preserving the Microprosopus, which is called Jacob.) And that man shall write with his hand, “I am the Lord's.” (To write belongeth to the written law, or the beautiful path, and the same also signifieth to flow in. “With his hand,” BIDV, Byodo, is by metathesis BIVD, Byod, by I, Yod—that is, through the foundation; in order that the sense may be, it may be formed from his influx, so that the Tetragrammaton may be written with I, Yod, as we have above said.) And by the name of Israel shall he call himself. He shall call himself thus in truth. (For the conception of the Microprosopus is more properly under the name of Jacob, whose wife is Rachel; and his cognomen, as it were, is Israel, whose wife is Leah.)

It is written, Isa. xxxiii. 20: “Thine eyes shall behold Jerusalem at peace, even thy habitation.”

Also it is written, Isa. i. 21: “Righteousness dwelled in it.”

It is written, Isa. xlii. 8: “I am the Tetragrammaton, that is my name, and my glory I give not to another.” (Now the author of the“Siphra Dtzenioutha” beginneth to explain the ulterior difference between Microprosopus and Macroprosopus, even as to their appellations; where the word ANI, Ani “I,” in the above passage referreth to the Microprosopus, since it involveth the idea of the bride.) Also it is written, Deut. xxxii. 39: “I slay, and I make alive.” Also it is written, Isa. xlvi. 4: “I will bear, and I will deliver you.”

It is written, Isa. xlii. 8: “I am the Tetragrammaton, that is my name, and my glory I give not to another.” (Now the author of the“Siphra Dtzenioutha” beginneth to explain the ulterior difference between Microprosopus and Macroprosopus, even as to their appellations; where the word ANI, Ani “I,” in the above passage referreth to the Microprosopus, since it involveth the idea of the bride.) Also it is written, Deut. xxxii. 39: “I slay, and I make alive.” Also it is written, Isa. xlvi. 4: “I will bear, and I will deliver you.”

(It is written) Isa. i. 4: “Woe unto the sinful nation, unto the people heavy with iniquity, unto the seed of evildoers, &c.” (Here the author of the “Siphra Dtzenioutha” reasoneth concerning the small word HVI, “woe,” which also is a form of the name. And this word is alone separated from the following portions of the sentence.)

HARTz, Haaretz, “the earth” (the seventh word of this beginning denoteth the queen joined together with the glory and the foundation), like as it is written, Ps. viii. 2: “How magnificent (this is the path of glory) is Thy name in all the world” (whereby is symbolized the foundation); the earth (which is the kingdom. Also) Isa. vi. 3: “The whole earth is full of His glory” (where these three paths again concur).

For it is written, AHH, IHVH, ALHIM, Ahah Tetragrammaton Elohim! “Ah Tetragrammaton Elohim!” When the H, He, appeareth (first), and H, He (in the second place); then is Tetragrammaton called Elohim (like as a judge; because in the world to come there will be work for much strength. This is) the full name. And it is written, Isa. ii. 11: “And Tetragrammaton alone shall be exalted in that day.” When the one He is turned towards the other He, and Yod is taken away, then cometh vengeance into the universe; and except for that Adam who is called Tetragrammaton, the universe would not exist; but all things would be destroyed. Hence it is written: “And the Tetragrammaton alone,” &c.

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

And it is written, Isa. xxvi. 19: “The dew of the lights is Thy dew.” Of the lights—that is, from the brightness of the Ancient One.

This is that which is written, Isa. lii. 8: “For they shall see eye to eye;” When? “When the Lord shall bring again Zion.” Also, it is writtten, Num. xiv. 14: “That Thou, Tetragrammaton, art seen eye to eye.”

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

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

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

“This is that which is written, Isa. ix. 15: ‘Wonderful, Counsellor, God the Mighty One.’ That is, AL, El, such a one who also is mighty, but is rendered mild through the holy beard of the Ancient of Days.

“Which is intimated in these words, Isa. xl. 7: ‘Because the Spirit of Tetragrammaton bloweth upon it.’

“Also it is written, Isa. vi. 4: ‘And they called one unto another and said: Holy, holy, holy!’ Behold these three (repetitions of the word ‘holy’) unto which the Book of the Law correspondeth, for its covering is holy, and the Temple is holy; and the book itself is holy.

Rabbi Yehuda arose, and commenced, and said, Isa. ii. 19: “‘And they shall enter into the holes of the rocks, and into the caves of the earth, from the countenance of the terror of the Lord of Hosts, and from the glory of His majesty, when He shall arise to shake terribly the earth.’

“Concerning Him it is written, Isa. xlii. 8: ‘ANI IHVH HVA, Ani Tetragrammaton Hoa, This is My name, and My glory I give not unto another.’

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

Like as it is written, Isa. lii. 8: “Because they shall see eye to eye.” When? “When Tetragrammaton shall bring again Zion.”

But toward evil, like as it is written, Isa. xxxiii. 20: “Thine eyes shall see Jerusalem a quiet habitation, a tabernacle that shall not be taken down; not one of the stakes thereof shall ever be removed.” Here truly it is toward good and toward evil, because the one existeth not without the other.

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

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

Like as it is written, Isa. xlviii. 9: “And with my praise will I defer mine anger for thee.”

This is that which is written, Isa. xliv. 13: “According to the beauty of a man, KThPARTh ADM, Ke-Tiphereth Adam, that it may remain in the house.”

For it is written, Isa. lxiii. 12: “That led Moses to his right hand, by the arm of his Tiphereth.”

For assuredly, therefore, it could not be permitted unto him that he should abide in the holy place, in that earth wherein justice abideth. (Otherwise: Under the command of the Holy Crown, Kether, of the King, Microprosopus, in the earth, concerning which it is written, Isa. i. 21, “Justice abideth in Her.”)

He answered unto him: “Most certainly; also all those who are without. Like as it is written, Isa. lxvi. 23: ‘And it shall come to pass that from one new moon to another, and from one sabbath unto another, shall all flesh come to worship before me, saith Tetragrammaton.’

“Also it is written, Isa. lviii. 13: ‘Thou shalt call the sabbath a delight, the holy of Tetragrammaton, honourable.’

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

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,” &c.

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.”

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.”

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

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

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.

Now we have already spoken of the passage, Isa. xxxiii. 20: “Thine eye shall see Jerusalem quiet, even Thy habitation.”

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, &c.,” which are unmixed mercies.

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

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 colour, are they covered.

“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.”

Hence it is written defectively MRShITh, Me-Rashith. Also concerning the world to come it is written, Isa. xli. 27: “The first shall say to Zion, Behold, behold them,” &c.

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”).

Concerning them it is written, Isa. lx. 21: “Thy people also shall be all righteous; they shall inherit the land for ever.”

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.

Also it is written, Isa. 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,” &c.

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

And a Voice was heard (saying): “Come ye and assemble together, and enter in unto the nuptials of Rabbi Schimeon. Isa. lvii.: ‘Let him enter in with peace, and let them rest in their chambers.’”

And Cyrus took to wife the daughter of Salathiel, the sister of Zerubbabel, and he took her to wife according to the law of the Persians, and made her [his] queen. And she entreated Cyrus to bring about the return of the children of Israel [to Jerusalem]. And inasmuch as Zerubbabel was her brother, she was veryinsistent about the return [to Jerusalem] of those who had been led away into captivity. Now Cyrus loved his wife as he loved himself, and he did for her what she wished. And he sent forth heralds into all the land of Babel, ordering all the children of Israel to gather themselves together. And when they were gathered together Cyrus said unto Zerubbabel, his wife’s brother, “ Rise up, and take with thee all the children of thy people, and go up to Jerusalem in peace; and [re|build the city of thy fathers, and dwell and reign therein. And because Cyrus brought about the return of the children of Israel [to Jerusalem], God said, “ I have taken my servant Cyrus by his right hand”’ (Isa. xliv. 28; xlv. 1). And the name of Cyrus was called ‘‘ My shepherd, the anointed of the Lord,’ because his seed was received into the seed of David through Meshayyanath, the sister of Zerubbabel, whom he had taken to wife. And the children of Israel went up from Babel, and Zerubbabel became king over them; and Joshua, the son of Y6zadak, the son of Aaron, was high priest, even as the angel showed Zechariah the prophet, and said unto him, “‘ These are the sons of the oil of consecration.”

And the Magi lived with the Child three days, and they saw the hosts of heaven going up and coming down to Christ. And they heard the sound of the praises of the angels, who sang hymns and cried out, “ Holy, Holy, Holy, Mighty God, with whose praises the heavens and the earth are filled.’ And they were in great fear, and in truth they believed in Christ, and said, ‘“‘ This is the King Who hath come down from heaven and become man.” And Perézdhadh answered and said unto them, Now know I that the prophecy of Isaiah is true. For when I was in the school of the Hebrews I read in [the Book of] Isaiah, and I found [written] therein thus: ‘For unto us a child is born, and unto us a son hath been given. And His Name shall be called Wonderful, and Counsellor, and God, Giant of the Worlds’ ” (Isa. ix. 6). And it is written in another place, ‘ Behold, a virgin is with child, and she shall bring forth a son, and His name shall be called ‘Emmanuel,’ which is, being interpreted, ‘ God with us’’’ (Isa. vii. 14). And because He became like a man, and the angels were coming down from heaven to Him, truly Heis the Lord of angels and men. Andall the Magi believed and said, “ Truly this King is God. Kings are born unto us frequently, and mighty men, the sons of mighty men, are born unto us on earth, but it is an unheard-of thing for the angels to come down to them.” And straightway they all rose up, and did homage to Him as the Lord and King of the world. And having prepared food for their journey, they went down to their own country by a desert road.

And the Magi lived with the Child three days, and they saw the hosts of heaven going up and coming down to Christ. And they heard the sound of the praises of the angels, who sang hymns and cried out, “ Holy, Holy, Holy, Mighty God, with whose praises the heavens and the earth are filled.’ And they were in great fear, and in truth they believed in Christ, and said, ‘“‘ This is the King Who hath come down from heaven and become man.” And Perézdhadh answered and said unto them, Now know I that the prophecy of Isaiah is true. For when I was in the school of the Hebrews I read in [the Book of] Isaiah, and I found [written] therein thus: ‘For unto us a child is born, and unto us a son hath been given. And His Name shall be called Wonderful, and Counsellor, and God, Giant of the Worlds’ ” (Isa. ix. 6). And it is written in another place, ‘ Behold, a virgin is with child, and she shall bring forth a son, and His name shall be called ‘Emmanuel,’ which is, being interpreted, ‘ God with us’’’ (Isa. vii. 14). And because He became like a man, and the angels were coming down from heaven to Him, truly Heis the Lord of angels and men. Andall the Magi believed and said, “ Truly this King is God. Kings are born unto us frequently, and mighty men, the sons of mighty men, are born unto us on earth, but it is an unheard-of thing for the angels to come down to them.” And straightway they all rose up, and did homage to Him as the Lord and King of the world. And having prepared food for their journey, they went down to their own country by a desert road.

Now, there are certain men who will dispute this [statement] and say, “ Where was Christ when the children were massacred, for it is written that He was not found in the land of Judah?” It was because of this massacre that He fled to Egypt, so that there might be fulfilled that which is written. “ From Egypt I called my Son ” (Hos. xi. r). And know this also. When Christ entered Egypt all the idols therein were swept from their places, and fell down, and were broken, so that there might be fulfilled that which is written, “ Behold, the Lord rideth on a swift cloud, and entereth Egypt, and the idols of Egypt shall be broken before Him ”’ (Isa. xix. I)..