microprosopus

“If they are not just, it remaineth (i.e., the influence), and passeth not over into Microprosopus.

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

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

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

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

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

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

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

“We have learned by tradition. Those parts are called QDM, Qadam, ancient days, days first of the first. But those which are found in Microprosopus are called OVLM, Olahm, everlasting days, or days of the ages.

“Now take ye your places, and apply the science (the Qabalah) to describe how the parts of Microprosopus are conformed, and how He is clothed with His conformations, from the forms of the Ancient of Days, the Holy of the Holy Ones, the Withdrawn of the Withdrawn ones, the Concealed one of All.

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

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

“To shame and everlasting contempt.” Because they are worthy of that redness of Microprosopus.

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

WE have learned that from the skull of His head (i.e., of Microprosopus) hang one thousand times a thousand myriad myriads of locks of black hair, and they are intertwined together each to the other, and they are mingled together.

And in those curls there are found alike right and left, light and dark, mercy and judgment, and everything (that hath in itself the qualities of) right and left dependeth thence (from Microprosopus), and not from the Ancient One.

Among them some are hard (rigorous) and some soft (merciful), as (belonging unto) the Lord of the equilibrium (or, the Lord of mercy, who is an equilibrium between these); and therefore is He (Microprosopus) said to include right and left.

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

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

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

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

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

And in that part—(i.e., the forehead) the whole countenance is not found, for that (forehead) is not called Adam, and therefore is it said: “He is not a man that He may repent” (i.e., He, Hoa VA, H, is not Adam, &c.). So also is it as regardeth the (proportion of) Victory in the other parts of the body (of Microprosopus).

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

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

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

And in that time is there found with Him (i.e., Microprosopus) an intuition of mercy, and therefore the prayer of the Israelites ascendeth, because His eyes are opened (i.e., those of Microprosopus), and are whitened with that whiteness (of the eye of Macroprosopus).

And in that time is there found with Him (i.e., Microprosopus) an intuition of mercy, and therefore the prayer of the Israelites ascendeth, because His eyes are opened (i.e., those of Microprosopus), and are whitened with that whiteness (of the eye of Macroprosopus).

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

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

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

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

WE have learned it in the “Book of Concealed Mystery.” The nose of Microprosopus. From the nose is the countenance known. In this nose is diverse symbolism.

Also we have learned that there are five GBVRAN, Geboran, severities in this conformation of Microprosopus, and they ascend in one thousand and four hundred severities, GBVRAN; and they are extended in His nose, and in His mouth, and in His arms, and in His hands, and in His fingers.

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

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

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

But Moses speaketh thus in the place of Judgment, in order that for them he may cause Mercy to descend upon Microprosopus from the Most Holy Ancient One.

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

And for that cause is it written, Exod. iv. 14: “And the anger of Tetragrammaton was kindled.” Deut. vii. 4: “And the anger of Tetragrammaton will be kindled. Exod. xxii. 24:” And My wrath is kindled. Deut. vi. 15: “Lest the wrath of Tetragrammaton be kindled.” Which are all to be understood concerning Zauir Anpin, or Microprosopus.

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

When therefore it is said, “Incline, O Tetragrammaton, Thine ear,” (this phrase) “Thine ear,” is that of Microprosopus.

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

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

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

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

What is “Thy work”? Zauir Anpin, Microprosopus.

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

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

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

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

But this beard of Microprosopus is disposed in nine conformations.

“But when any portion is taken away therefrom (that is to say, when it is said IH, and not IHVH), then is understood (Microprosopus) the Holy Name (by the letter I, Yod) and ThORA, Tauara, or the Gate (that is, the Bride, to whom is attributed the name ADNI, Adonai, whose number when written in its plenitude is 671, as the word ThORA or ThROA exhibiteth it, summed up in the letter H, He, of the name IH), and that which is therein.

“We have learned that the supernal beard is disposed in nine conformations, and that it is the beard of Microprosopus.

“And whensoever the white locks of the Ancient of Days reach forward into Microprosopus, it is written that, Prov. i. 20: ‘Wisdom crieth without.’

“What is this (word) ‘without’? In this (instance) in Microprosopus, wherein are conjoined the two (forms of the) brain. Two forms of the brain, sayest thou? But it should rather be said, four forms of the brain.

(Assuredly) “there are three (forms of the) brain in Microprosopus, and they are found in the three cavities of the skull of His head.

“And there is one calm and tranquil brain residing in its own clear brilliancy, which comprehendeth all the three (forms of the) brain, and from it are brought forth the productions of the hairs which are produced and continued in equilibrium in the white hair into that part of Microprosopus, into His three (forms of) brain (namely), so that therein in Him are found four (forms of the) brain.

“And hence are perfected the four texts which are written on the phylacteries, because in them is contained the Holy Name of the Ancient of Days, the Ancient of the Ancient Ones, and that of Microprosopus.

“And therefore is it said: ‘Wisdom crieth without,’ Prov. i. 20, because it is herein found (i.e., in Microprosopus).

“And since there are four (forms of the) brain associated together, and that herefrom, even from Microprosopus, there flow down four fountains in four directions, and that they are all distributed from one fountain, which proceedeth from them all, therefore are there four.

“And that which he had said concerning truth, Exod. xxxiv. 6, he addeth not (in this passage), because the Arcanum of the matter is these nine measurements which shine down from the Ancient of Days into Microprosopus.

“For when Moses in the second passage rehearseth these praises of God, Num. xxiv. 18, he enumerateth the nine conformations; and these are the conformations of the beard, even those which are found in Microprosopus, and descend from the Ancient of Days and shine down into Him.

“We have learned that the hairs of the head of Microprosopus are all hard and curling, and not soft.

“But those which are in Microprosopus are partly hard, and partly not hard, because they all hang down, and are not diverted from their course.

“This is that very thing which is said, Job xxviii. 23: ‘God understandeth the way thereof,’ &c.; which (words) are spoken concerning Microprosopus.”

“And whilst He is mitigated by the disposition of the venerable and holy beard (of Macroprosopus), and this (beard of Microprosopus) reflected that, then through its light is He called ‘God merciful,’ Exod. xxxiv. 6: ‘and gracious, long-suffering, and abundant in goodness and in truth.’ And thus is the second disposition instituted.

“But the benignity of Microprosopus is called ChSD OVLM, Chesed Olahm, the benignity of time.

“And in the ‘Book of Concealed Mystery’ (have we learned) that on account of the former benignity of the Ancient of Days is he called ‘Abundant in Benignity.’ But in Microprosopus (the word) ‘mercy’ is placed alone and absolutely.

“Also we have learned, that when this glory (of Microprosopus) is illuminate by the light of the excellent beard, and emitteth light into the other dispositions, then it is called ‘Bearing Iniquity’ on the one side, and ‘Passing over Transgression’ on the other side.

“Also we have learned that we should only refer that Tiphereth, Beauty, unto the ninth conformation (of the beard of Microprosopus); as it is said, Prov. xx. 29: ‘And the beauty of young men is their strength.’ And therefore also is it (the ninth conformation) called Beauty; and when they are weighed together in the balance they are as one.”

The sum of all is this: The Ancient of the Ancient Ones existeth in Microprosopus; He is the all-existent One; He was all, He is all, He will be all; He will not be changed, neither is He changed, neither hath He been changed.

And because that form comprehendeth the superiors and the inferiors, therefore by such a disposition is the Most Holy Ancient One conformed; and thus also is Microprosopus configurated in this disposition.

Wherefore? There is an Arcanum of the Most Holy Ancient One, and an Arcanum of Microprosopus.

When the countenance of the Female Head is created, one curled lock of hair at the back of Microprosopus hangeth over the head of the Woman.

Until the supernal Benignity could descend, and then the conformations of the Woman became permanent, and were mitigated by this member (of Microprosopus), which is called the Benignity.

We have learned that all these three (as to their conceptions) are expanded through and connected with the whole body (of Microprosopus) through those three which are bound together in the right arm.

And when He wisheth to separate them He causeth an ecstasy (or trance, cf. Gen. ii. 21) to fall upon Microprosopus, and separateth the Woman from His back.

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.”)

“And it repented Tetragrammaton;” this is said concerning Microprosopus.

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.

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

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.

With this white brilliance are the eyes of Microprosopus bathed.

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.

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

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

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.)

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

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

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 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.

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

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

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

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

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

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

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.

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.