My LORD’s BibleThe Book of Concealed Mystery (Siphra Dtzenioutha) 2
2Of the beard mention hath not been made. (The correct Mantuan Codex hath this correction, so that the word DQNA, Deqena, is here inserted in the original text. The meaning is, that Solomon in the “Song of Songs” maketh mention of all the other members, but not of the beard.) Because this is the ornament of all. (It is called an ornament because it covereth the rest, just as a garment which ornamenteth the body covereth that. But this beard covereth not only the Macroprosopus, but also the father and the mother, and descendeth even unto Microprosopus. Whence, on account of the communication of so copious a light, it hath also itself been clothed as with a garment with the great reverence of silence.)
3From the ears it proceedeth about the circumference of the open space; the white locks ascend and descend. Into thirteen portions it is distributed in adornment. (Of all these see the explanation in the “Idra Rabba” and “Idra Zuta.”)
4Concerning that ornamentation it is written (Jer. ii. 6): “No man passed through it; and where no man dwelt.” Man is without, man is not included therein; much less the male.
5Through thirteen springs are the fountains distributed (by which there is an influx upon Microprosopus and the inferiors). Four are separately joined together, but nine flow upon the body (or, as others read, by advice of the correct Mantuan Codex), encircle the garden (that is, the Microprosopus).
6This ornamentation beginneth to be formed before the gate of the ears.
7It descendeth in beauty into the beginning of the lips; from this beginning into that beginning.
8There existeth a path which goeth out beneath the two galleries of the nostrils, in order that he may seek to pass over transgression; like as it is written, Prov. xix. 11: “And it is glory to pass over a transgression.”
9Beneath the lips the beard goeth about into another beginning.
10Beneath that another path goeth forth.
11It covereth the approaches to the aromatic beginning which is above.
12Two apples are beheld, to illuminate the lights.
13The influence of all floweth down as far as the heart (therein hang suspended the superiors and the inferiors).
14Among those locks which hang down, none shineth forth above another.
15The lesser cover the throat like an ornament; the greater are restored to perfect proportion.
16The lips are free on every side. Blessed is he who shall become the receiver of their kisses.
17In that influence of all stream down thirteen drops of most pure balm.
18In this influence all things exist and are concealed.
19At that time, when the seventh month draweth nigh, those months shall be found to be thirteen (for in the Codex, so often said to be correct, this word ThRISR, Tharisar, or twelve, is expunged; as if it were then shown to be a year of thirteen months, according to the number of those thirteen divisions of the influence) in the supernal world, and the thirteen gates of mercy are opened. At that time (by which principally the day of expiation is meant, according to that passage of Isaiah, lv. 6): “Seek ye the Lord while He can be found.”
20It is written, Gen. i. 11: “And the Lord said, Let the earth bring forth germination; (let there be) grass yielding seed.” (If here the word IHI, Yehi, “let there be,” be inserted, they make nine words.) ‘This is that which is written: “And humble your bodies in the ninth of the month at even.” (This is to be understood concerning that time concerning which we have spoken above, because then the Lord is to be sought out.)
21(In that passage, Deut. iii. 24, where it is written): “Adonai Jehovah, thou hast begun to show unto Thy servant Thy greatness,” the name, Tetragrammaton, IHVH existeth perfectly written in its sides. (So that the name ADNI, Adonai, denoteth the inferior H, He, from the one side; and the points of the name ALHIM, Elohim, denote the superior H, He, from the other side.)
22But here in this progermination of the earth it is not perfect, because IHI, Yehi (let there be), is not written. (But we read it so that also these letters do not represent a perfect name.)
23(But therein is represented to us) the superior I, Yod (that is, the mark of supernal mercy, which is that most holy Ancient One, as the correct Mantuan Codex shows in a marginal note), and the inferior I, Yod (that is, the mark of inferior mercy, which is Microprosopus with the influence which he hath from Macroprosopus, which two II, Yods, are also represented in that passage, Gen. ii. 7): VIITzR IHVH, Vayeyetsir, Yod, He, Vau, He, and Tetragrammaton formed (the supernal) I, Yod, (and the inferior I, Yod).
24(But in) IHI (besides) the superior and inferior (also existeth) the H, He, between both (like as) a connexion of perfection (whereby the influx is derived from the Macroprosopus and passed on to the Microprosopus.)
25(Wherefore) it is perfect (since it is this name without separation), but it is not turned to every side (because therein is no symbol of the bride of Microprosopus). (Therefore) this name is taken out from this place and planted in another (that is, those letters also receive another signification from the inferior paths).
26(For) it is written, Gen. ii. 8: “And the Tetragrammaton Elohim planted.” (Whereby is understood) that H, He, which is between the two II, Yods, of the word IHI, Yehi, which in the supernals is) the position of the nose of the more Ancient One over the Microprosopus (concerning which see further in the “Idra Rabba,” § 175). (For this) existeth not without the spirit.
27Through H, He, therefore, it is perfected (rather by reason of the mother than by reason of the bride, of whom it is the soul). For the one H, He, is above (namely, designating the first understanding of the Tetragrammaton; and the other is) the H, He, below (denoting the queen and the bride).
28Like as it is written, Jer. xxxii. 17: AHH ADNI IHVH, Ahah, Adonaï, Yod He Vau He: “Ah, Lord Jehovah,” &c., where there is a cohesion of the connecting links (that is, in the word AHH, Ahah, those two HH, He's, are combined which elsewhere are the media of the connecting path). For by the spirit is made the connection of the balanced equilibria (that is, of the combinations as well of the father and mother as of the Microprosopus and his bride).
29(Now the author of the “Siphra Dtzenioutha” descendeth to the inferior paths, leaving out Macroprosopus, and examineth the name IHV, Yod He Vau. In this are represented father and mother and Microprosopus. And first occurreth) the supernal I, Yod (the symbol of the father), which is crowned with the crown of the more Ancient One (that is, whose highest apex denoteth the highest crown, or Macroprosopus; or, according to another reading of the passage, “which is surrounded by the secret things”—that is, by the influence or beard of Macroprosopus, which covereth both the father and the mother). It is that membrane of the supernal brain which, on account of its excellency, both shineth and is concealed. (Concerning this matter further, see the “Idra Rabba,” § 58.)
30The supernal H, He (then presenteth itself), which is surrounded by the spirit which rusheth forth from the entrances of the galleries (or the nostrils of Macroprosopus), that it may give life to all things.
31The supernal V, Vau, is that tremendous flashing flame (which is the beginning of judgment, seeing that doubtless hitherto the Microprosopus existeth in the mother) which is surrounded by its crown (namely, the mother).
32And after are the letters taken in extended form (so that this name is written at length, in this manner: VV, Vau, HH, He, IVD, Yod, which form, when it is perfect, is usually called BN, Ben, because its numeration is 52), and in Microprosopus are they comprehended (seeing that then he embraceth his bride).
33When (this form) beginneth, they are discovered in the cranium (namely, these letters, and therein are they distributed in the most supernal part of Macroprosopus).
34Thence are they extended throughout his whole form (from the original benignity), even to the foundation of all things (namely, as the soul of the inferiors).
35When it is balanced in the pure equilibrium (that is, when the white locks of the most holy Ancient One send down the lights or names) then are those letters equilibrated. (That is, from their virtue cometh the light.)
36When he is manifested in Microprosopus (namely, Macroprosopus), in him are those letters, and by them is he named.
37IVD, Yod, of the Ancient One, is hidden in its origin (that is, the father, who is usually symbolized by I, Yod, and is himself also called the Ancient One, is shrouded by the beard of Macroprosopus; or otherwise. Instead of that manner in which the other two letters duplicate their literal parts—e.g., HH and VV—I, Yod, by reason of his very nature, cannot be expressed by this duplication, but remaineth one and alone), because the name is not found; that is, because if II be put, it can no longer be pronounced as I, Yod; therefore is it written IVD).
38HA, He, is extended by another (He, as it is written HH in open and plain writing; but also it is sometimes written in another way, HI, also HA; the one in the name OB, Aub, the other in the name MH, Mah), and in the feminine symbol it denoteth the two females (namely, the supernal mother and the inferior mother; the understanding and the kingdom). And it is discovered through the forms. (That is, when the beard of Macroprosopus, and its forms or parts, send down his light into Microprosopus; then herein is his bride produced in the light, and the supernal H, He, is reflected by another inferior H, He.)
39VV, Vau, is extended by another (Vau, as it is written VV, for likewise it is elsewhere written with I in the name OB, Aub, and by A in the names SG, Seg, and MH, Mah, in this manner VAV. So also in the name BN, Ben, it is thus written, VV. But to be disclosed it is fully written). Like as it is written, Cant. vii. 9, “Going down sweetly to my delight” (where by “sweetly” are understood these two letters VV properly extended).
40In that tremendous flashing flame (is he found—i.e., in Microprosopus, seeing that in a lesser degree he hath in himself unmixed judgments), for the purpose of enshrouding that gate (that is, in order that he may be advanced to the condition of maturity, and may then superumbrate his mother, who is symbolized by the fifty gates).
41(He is therefore called) the supernal V, Vau (Daath or knowledge, and) the inferior V, Vau (that is, the external Microprosopus. And thus also) the supernal H, He (the mother), the inferior H, He (the bride). But I, Yod, is above all (symbolizing the father), and with him is none other associated; he is I, Yod, as at first; neither ascendeth he in himself (through the height of the numeration, like as with H, He, the pentad, with Vau, the hexad, ascend to a similar height) except as a symbolic glyph. (That is, the decad, which is expressed not in that same letter I, Yod, but by a hexad and a tetrad.)
42For when the double forms are manifested (namely, the letters of the name in the above proposed form, as HH. and VV) and are united in one path, in one combination, in order that they may be explained (that is, when they are fully written out in the.above manner), then VD, Vau, Daleth (and not another I, Yod), are added unto I, Yod (so that also in it there may be a certain hidden analogy of the equilibrium).
43Woe! woe! when this is taken away, and when the other two alone are manifested (that is, when from those two letters VD, in the word IVD, the letter I is taken away; seeing it representeth the abstraction of the father from the Microprosopus and his bride, who are as yet hidden in the mother, so that the disclosure of these two is vain and abortive, because the generative power of the father is absent * *) * * *. (Or, in another sense, if the influx be hindered and the supernal paths suffer disruption). Far, far from us be that effect!
44(But that this may be done by the sins of the inferiors is clear from those words) Ezek. i. 14: “And the living creatures rush forth and return.” Also Num. xxiv. 11: “Flee unto thy place.” Also Obad. i. 4: “Though thou exalt thyself as the eagle, and though thou set thy nest among the stars, thence will I cast thee down.”
45(Again it is said) Gen. i. 12: “And the earth brought forth germination.” When? When the name is planted therein (that is, when Microprosopus receiveth his proper conformation, according to the requisite numbers—248 of the members, and 365 of the veins.)
46And then the wind bloweth (that is, the vital influx rusheth forth from Macroprosopus) and the spark of flame is prepared (that is, Microprosopus, who, great as he is, yet is in respect of the superiors only as a spark compared with fire, as he is produced from that terrific light.)
47And amid the insupportable brilliance of that mighty light, as it were, the likeness of a head appeareth. (That is, the highest crown is found in Macroprosopus.)
49Three hollow places are manifested, wherein the letters are expressed. (These are to be understood as symbolizing his threefold brain, of wisdom, understanding, and knowledge, which here appear more plainly; whereas in the supernals they are more concealed.)
50The black (locks issuing) from the four (sides of the head) float down over the curved openings of the ears, so that he may not hear.
51Right and left is here given (in all parts of the face and head).
52One slender higher path existeth. (The parting of the hair.)
53His forehead, which shineth not, regulating the far distant future when it is his will to behold the same. (All the qualities, with their antitheses, which are found in Macroprosopus, are more fully described in the “Idra Rabba” and “Idra Zuta,” which see.)
54His eyes are of triple colour (that is, red, black, and gold) so that terror may go before them; and with glittering glory are they glazed.
55It is written, Isa. xxxiii. 20: “Thine eyes shall behold Jerusalem at peace, even thy habitation.”
56Also it is written, Isa. i. 21: “Righteousness dwelled in it.”
57The “peaceful habitation” is the Ancient One, who is hidden and concealed. Wherefore “thine eyes” is written OINK, Auinak (without the letter Yod. All these things are explained in the “Idra Rabba.”)
58There is also the nose, to dignify the face of Microprosopus.
59Through its nostrils three flames rush forth.
60The profound path existeth in his ears for hearing both the good and the evil.
61It 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.”
62(Now, indeed, Macroprosopus is not so closely known by us as to address us in the first person; but he is called in the third person, HVA, Hoa, he.) Like as it is said, Ps. c. 3: “He hath made us, and not we ourselves.” And again in Job xxiii. 13: “And He existeth in the unity, and who can turn Him aside?”
63(Therefore in the third person, HVA, Hoa, is He called who is the Concealed One, and is not found of any. He, who cometh not before the eyes of man; He, who is not called by the Name.
64(Hitherto hath the disquisition been concerning Microprosopus, to whom also was referred that fulness of form of the letter H, He, wherein it is written by the duplicated HH. But now another point is taken into consideration, namely, concerning the remaining two modes of writing that letter, when it is written with A, Aleph, and with I, Yod; of which the former is made in the name MH, Mah, and the latter in the names OB, Aub, and SG, Seg; which two forms are given conjoined in the name AHIH, Eheich (translated “I am” in Exodus). Therefore are to be considered) HA and HI. (Whilst, therefore, it is written HA, this form can be resolved into HVA, Hoa, he, that pronoun of the third person concerning which mention hath been made above: because A, Aleph, in itself containeth V, Vau; to which latter letter the middle line, in the form of the character of the letter Aleph, can be assimilated. And thus, while it is written HA, the word HVA can be symbolized; but not vice versâ. For although) V in itself containeth A (because the figure of the letter A may be said to be composed of VIV, if its middle line be divided; so that also, without taking the whole character A into consideration, it may be read HV: this HV) nevertheless doth not contain in itself any real form of writing H, so that it can be read HV or HI.
65(Moreover, in that same form of writing HA, like as A passeth into V, so that HVA, Hoa, may be read: so also) A is pronounced Aleph (and this is the second way of pronouncing the writing HA, which simply is referred unto MH, Mah. But, moreover, also) Aleph is pronounced as IVD, Yod (because the form of the letter A is usually resolved into these three letters, so that Yod may be above, Vau in the middle, and Daleth below. So that same written form HA in itself comprehendeth also that sublimer triune idea. But not vice versâ, from HI is HA to be understood, for I, Yod, is not pronounced Aleph; but IVD is pronounced as I, Yod, which is concealed with all concealments, and to which VD are not joined (like as that form is to be found in the shape of the letter Aleph.)
66(But this form, which in itself includeth V, Vau, and D, Daleth, is usual in the inferior paths, and also in the father. And) Woe! when I, Yod, irradiateth not the letters V, Vau, and D, Daleth; (and much more) when I, Yod, is taken away from V, Vau, D, Daleth, through the sins of the world; (because then) the nakedness of them all is discovered.
67Therefore is it written, Lev. xviii. 7: “The nakedness of thy father thou shalt not uncover.” (For VD, Vau Daleth are the same as H, He; and when it is written IVD, it is the same as if it were called IH (namely if V, Vau, be inserted in D, Daleth). Woe! when Yod is taken away from He (that is, wisdom from understanding, which is the conceiving mother) because it is written, Lev. xviii. 7: “And the nakedness of thy mother thou shalt not uncover; she is thy mother, thou shalt not uncover her nakedness.” Revere her; she is thy mother; because it is written, Prov. ii. 3: “Because thou shalt call understanding thy mother.” (This is arrived at by reading the word AM in this passage with the pointing Tsere, instead of with the usual Chireq pointing.)