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

And this Wisdom embracing all things, when it goeth forth and shineth forth from the Most Holy Ancient One, shineth not save under the form of Male and Female.

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

CHKMH AB BINH AM, Chokmah Ab Binah Am: Chokmah(823) is the Father, and Binah is the Mother, and therein are Chokmah, Wisdom, and Binah, Understanding, counterbalanced together in most perfect equality of Male and Female.

And therefore are all things established in the equality of Male and Female; for were it not so, how could they subsist!

This beginning is the Father of all things; the Father of all Fathers; and both are mutually bound together, and the one path shineth into the other—Chokmah, Wisdom, as the Father; Binah, Understanding, as the Mother.

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

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

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

These things have not been revealed save unto the Holy Superiors who have entered therein and departed therefrom, and have known the paths of the Most Holy God (may He be blessed!), so that they have not erred in them either on the right hand or on the left.

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

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

These things are not revealed save unto those who have entered therein and departed therefrom; for as for him who hath not entered therein and departed therefrom, better were it for him that he had never been born.

For it hath been manifested before the Most Holy Ancient One, the Concealed with all Concealments, because these things have shone into mine heart in the perfection of the love and fear of the Most Holy God, may He be blessed!

And these, my sons, who are here present, know these things; for into these matters have they entered and therefrom have they departed; but neither yet into all (the secrets of them).(824)

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

Rabbi Schimeon said: All which I have said concerning the Most Holy Ancient One, and all which I have said concerning Microprosopus, all are one, all are HVA, Hoa, Himself, all are Unity, neither herein hath separation place.

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

Come, behold! This beginning which is called Father,(825) is comprehended in I, Yod,(826) which dependeth from the Holy Influence.

And therefore is I, Yod, the Most Concealed of all the other letters.(827)

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

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

And this is the delight of the just, that they may be made worthy of that world which is to come, which ever watereth the garden of Eden, nor faileth.

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

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

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

For I, Yod, includeth two letters.

In the teaching of the school of Rav Yeyeva the Elder thus is the tradition. Wherefore are VD, Vau Daleth,(828) comprehended in IVD, Yod? Assuredly the planting of the garden is properly called V, Vau; and there is another garden which is D, Daleth, and by that Vau is Daleth watered, which is the symbol of the quaternary.(829)

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

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

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

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

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

The beginning of all is called the Home of All. Whence IVD, Yod, is the beginning and the end of all; like as it is written, Ps. civ. 24, "All things in Chokmah hast Thou made."

In His place He is not manifested, neither is He known; when He is associated with the Mother, BAMA, Be-Ama, then is He made known (otherwise, symbolized) in the Mother, BAIMA, Be-Aima.(830)

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

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

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

(As to the Sacred Name IHVH) I, Yod, is included in this Chokmah, Wisdom; H, He, is Aima, and is called Binah, Understanding; VH, Vau He, are those two Children who are produced from Aima, the Mother.

Also we have learned that the name BINH, Binah, comprehendeth all things. For in Her is I, Yod, which is associated with Aima, or the letter H, He, and together they produce BN, Ben, the Son, and this is the word Binah. Father and Mother, who are I, Yod, and H, He, with whom are interwoven the letters B, Beth, and N, Nun, which are BN, Ben; and thus far regarding Binah.

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

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.

For all things are comprehended in those letters, VH, Vau He, which are BN VBTH, Ben Va-Bath, Son and Daughter; and all things are one system, and these are the letters THBVNH.

In the Book of Rav Hamenuna the Elder it is said that Solomon revealeth the primal conformation (that is, the Mother) when he saith, Cant. i. 15, "Behold, thou art fair, my love"; wherefore he followeth it out himself.

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

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

For the first H, He (of IHVH), is not called the Bride; but the last H, He, is called the Bride at certain times on account of many symbolic reasons.

Together They (Chokmah and Binah, IH) go forth, together They are at rest; the one ceaseth not from the other, and the one is never taken away from the other.

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

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

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

But the other is called the Bride, for when the Male cometh that He may consort with Her, then is She the Bride, for She, properly speaking, cometh forth as the Bride.

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

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

But at the end all his praise pertaineth unto Her who is supernal, as it is written, Cant. vi. 9, "She is the only one of Her Mother, She is the choice one of Her that bare Her."

And since this Mother, Aima, is crowned with the crown of the Bride, and the grace of the letter I, Yod, ceaseth not from Her forever, hence unto Her arbitration is committed all the liberty of those inferior, and all the liberty of all things, and all the liberty of sinners, so that all things may be purified.

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

Also is it written, Lev. xxv. 10, "And ye shall hallow the fiftieth year."(831) This year is IVBL, Yobel, Jubilee.

What is Yobel? As it is written, Jer. xvii. 8, "VOL IVBL, Va-El Yobel, And spreadeth out her roots by the river"; therefore that river whichever goeth forth and floweth, and goeth forth and faileth not.

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

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

Assuredly, according as I have said, all things are supernal truth: Binah is higher than Thebunah. For in the word BINH, Binah, are shown Father, Mother, and Son; since by the letters IH, Father and Mother are denoted, and the letters BN, denoting the Son, are amalgamated with them.

THBVNH, Thebunah, is the whole completion of the children, since it containeth the letters BN, Ben, BTH, Bath, and VH, Vau He, by which are denoted the Son and Daughter.

Yet AB VAM, Ab Ve-Am, the Father and the Mother, are not found, save BAIMA, Be-Aima, in the Mother, for the venerable Aima broodeth over Them, neither is She uncovered.

Whence it cometh that that which embraceth the two Children is called THBVNH, Thebunah, and that which embraceth the Father, the Mother, and the Son is called BINH, Binah.

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

And these are CHKMH, Wisdom, Father; BINH, Understanding, Mother; and DOTH, Daeath, Knowledge.

Since that Son(832) assumeth the symbols of His Father and of His Mother, and is called DOTH, Daeath, Knowledge, since He is the testimony of Them both.

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

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

And when He increaseth, in His Crown appear three divisions.(833)

But whether it be taken in this way or in that, there are as well two as three divisions herein, for all things are one; and so is it in this (light) or in that.(834)

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

What is that inheritance? These two crowns, which are hidden within Them, which They pass on in succession to this Son.(835)

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

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

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

And when that Father and Mother shine above Him, all (these crowns) are called the phylacteries of the Head, and that Son taketh all things, and becometh the heir of all.

And He passeth on His inheritance unto the Daughter, and the Daughter is nourished by Him. But, properly speaking, henceforth (from the parents) doth the Son become the heir, and not the Daughter.

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

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

And if thou sayest all, assuredly He as well as She are called TZDIQ, Tzediq, Just, and TZDQ, Tzedeq, Justice, which are in one and are one.

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

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

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

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

As it is written, Prov. xxiv. 3, 4, "Through Chokmah is the abode constructed, and by Thebunah is it established, and in Daeath shall the chambers be filled with all precious and pleasant riches."

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

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

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

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

As it is written, Isa. xxxiii. 6, "And Chokmah and Daeath shall be the stability of thy times, and strength of salvation; the fear of Tetragrammaton is His treasure," etc., and they shall seek out Wisdom, Chokmah.

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

It is written, 1 Sam. ii. 3, "Since AL DOVTH, El Daoth,(836) is Tetragrammaton." Daoth, or of Knowledges (plural), properly speaking, for He acquireth Daoth by inheritance.

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

And therefore Daeath is not furthermore revealed, for It occultly pervadeth Him inwardly.

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

In the "Book of the Treatise" it is said concerning these words, "Since El Daoth is Tetragrammaton," read not DOVTH, Daoth, of knowledges, but ODVTH,(837) Edoth, of testimony.

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

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

Moreover, also, although we have placed that matter in the "Book of Concealed Mystery," still also there what is mentioned of it is correct, and so all things are beautiful and all things are true.

When the matter is hidden, that Father and Mother contain all things, and all things are concealed in them.

And they themselves are hidden beneath the Holy Influence of the Most Ancient of all Antiquity; in Him are they concealed, in Him are all things included.

HVA, Hoa, He Himself, is all things; blessed be Hoa, and blessed be His Name in eternity, and unto the ages of the ages.

All the words of the conclave of the Assembly are beautiful, and all are holy words—words which decline not either unto the right hand or unto the left.

All are words of hidden meaning for those who have entered in and departed thence, and so are they all.

And those words have hereunto been concealed; therefore have I feared to reveal the same, but now they are revealed.

And I reveal them in the presence of the Most Holy Ancient King, for not for mine own glory, nor for the glory of my Father's house, do I this; but I do this that I may not enter in ashamed before His palaces.

Henceforth I only see that He, God the Most Holy—may He be blessed!—and all these truly just men who are here found, can all consent (hereunto) with me.

For I see that all can rejoice in these my nuptials, and that they all can be admitted unto my nuptials in that world. Blessed be my portion!

Rabbi Abba saith that when (Rabbi Schimeon) had finished this discourse, the Holy Light (i.e., Rabbi Schimeon) lifted up his hands and wept, and shortly after smiled.

For he wished to reveal another matter, and said: I have been anxious concerning this matter all my days, and now they give me not leave.

But having recovered himself he sat down, and murmured with his lips and bowed himself thrice; neither could any other man behold the place where he was, much less him.



Chapter IX: Concerning Microprosopus and His Bride in General

He said: Mouth, mouth, which hath followed out all these things, they shall not dry up thy fountain.

Thy fountain goeth forth and faileth not: surely concerning thee may this be applied, "And a river went forth out of Eden"; also that which is written, "Like a fountain of waters whose waters fail not."

Now I testify concerning myself, that all the days which I have lived I have desired to behold this day, yet was it not the will (of God).

For with this crown is this day crowned, and now as yet I intend to reveal certain things before God the Most Holy—may He be blessed!—and all these things crown mine head.

And this day(838) suffereth not increase, neither can it pass on into the place of another day, for this whole day hath been yielded unto my power.

And now I begin to reveal these things, that I may not enter ashamed into the world to come. Therefore I begin and say:

"It is written, Ps. lxxxix. 14: 'TZDQ VMSHPT, Tzedeq Va-Meshephat, Justice and Judgment are the abode of Thy throne; CHSD VAMTH, Chesed Va-Emeth, Mercy and Truth shall go before Thy countenance.' "

What wise man will examine this, so that he may behold His paths, (those, namely) of the Most Holy Supernal One, the judgments of truth, the judgments which are crowned with His supernal crowns.

For I say that all the lights which shine from the Supreme Light, the Most Concealed of All, are all paths (leading) toward that Light.

And in that Light which existeth in those single paths, whatsoever is revealed is revealed.

And all those lights adhere mutually together, this light in that light, and that light in this light.

And they shine mutually into each other, neither are they divided separately from each other.

That Light, I say, of those lights, severally and conjointly, which are called the conformations of the King, or of the Crown of the King, that which shineth and adhereth to that Light, which is the innermost of all things, nor ever shineth without them.

And therefore do all things ascend in one path, and all things are crowned by one and the same thing, and one thing is not separated from another, since HVA, Hoa, Himself, and His Name, are one.

That Light which is manifested is called the Vestment; for He Himself, the King, is the Light of all the innermost.

In that Light is Hoa, Who is not separated nor manifested.

And all those lights and all those luminaries shine forth from the Most Holy Ancient One, the Concealed with all Concealments, who is the Highest Light.

And whensoever the matter is accurately examined, all those lights which are expanded are no longer found, save only that Highest Light.

Who is hidden and not manifested, through those vestments of ornament which are the vestments of truth, QSHVT, Qeshot, the forms of truth, the lights of truth.

Two light-bearers are found, which are the conformation of the throne of the King; and they are called TZDQ, Tzedeq, Justice, and MSHPT, Meshephat, Judgment.

And they are the beginning and the consummation. And through them are all the Judgments crowned, as well superior as inferior.

And they all are concealed in Meshephat. And from that Meshephat is Tzedeq nourished.

And sometimes they call the same, MLKI TZDQ MLK SHLM, Meleki Tzedeq Melek Shalem, Melchizedek, King of Salem.

When the judgments are crowned by Meshephat, all things are mercy; and all things are in perfect peace, because the one temperateth the other.

Tzedeq and the Rigors are reduced into order, and all these descend into the world in peace and in mercy.

And then is the hour sanctified, so that the Male and the Female are united, and the worlds all and several exist in love and in joy.

But whensoever sins are multiplied in the world, and the sanctuary is polluted, and the Male and the Female are separated.(839)

And when that strong Serpent beginneth to arise, Woe, then, unto thee, O World! who in that time art nourished by this Tzedeq. For then arise many slayers of men and executioners (of judgment) in thee, O World. Many just men are withdrawn from thee.

But wherefore is it thus? Because the Male is separated from the Female, and Judgment, Meshephat, is not united unto Justice, Tzedeq.

And concerning this time it is written, Prov. xiii. 23, "There is that is destroyed, because therein is not Meshephat." Since Meshephat is departed from this Tzedeq which is not therefore restrained; and Tzedeq hath operation after another manner.

And concerning this (matter) thus speaketh Solomon the king, Eccles. vii. 16: "All these things have I seen in the days of my HBL, Hebel; there is a just man who perisheth in his Tzedeq," etc.

Where by the word HBL, Hebel (which is usually translated "vanity"), is understood the breath from those supernal breathers forth which are called the nostrils of the King.

But when he saith HBLI, Hebeli, of my breath, Tzedeq, Justice, is to be understood, which is MLKVTHA QDISHA, Malkutha Qadisha, the holy Malkuth (Sanctum Regnum, the Holy Kingdom).

For when She is stirred up in Her judgments and severities, then hath this saying place, "There is a just man who perished in his Tzedeq."

For what reason? Because Judgment, Meshephat, is far from Justice, Tzedeq. And therefore is it said, Prov. xiii. 23, "And there is that is destroyed because therein is not Meshephat."

Come and see! When some sublimely just man is found in the world, who is dear unto God the Most Holy One—may He be blessed!—then even if Tzedeq, Justice, alone be stirred up, still on account of him the world can bear it.

And God the Most Holy—may He be blessed!—increaseth His glory so that He may not be destroyed by the severity (of the judgments).

But if that just man remaineth not in his place, then from the midst is he taken away for example by that Meshephat, Judgment, so that before it he cannot maintain his place, how much less before Tzedeq, Justice.

David the king said at first, Ps. xxvi. 2, "Try me, O Tetragrammaton, and prove me!" For I shall not be destroyed by all the severities, not even by Tzedeq, Justice Herself, seeing that I am joined thereunto.

For what is written, Ps. xvii. 15, "In Tzedeq, Justice, I will behold Thy countenance." Therefore, properly speaking, I cannot be destroyed through Tzedeq, seeing that I can maintain myself in its severities.(840)

But after that he had sinned, he was even ready to be consumed by that Meshephat, Judgment. Whence it is written, Ps. cxliii. 2, "And enter not into Meshephat, Judgment, with Thy servant!"

Come and see! When that Tzedeq, Justice, is mitigated by that Meshephat, Judgment, then it is called TZDQH, Tzedeqah, Liberality.

And the world is tempered by Chesed, Mercy, and is filled therewith.

As it is written, Ps. xxxii. 5: "Delighting in TZDQH, Liberality, and MSHPT, Judgment; the earth is full of the CHSD, Mercy, of Tetragrammaton."

I testify concerning myself, that during my whole life I have been solicitous in the world, that I should not fall under the severities of Justice, nor that the world should be burned up with the flames thereof.

As it is written, Prov. xxx. 20, "She eateth and wipeth her mouth."

Thenceforward and afterward all and singular are near unto the Abyss.

And verily in this generation certain just men are given (upon earth); but they are few who arise that they may defend the flock from the four angels (otherwise, but judgments arise against the world, and desire to rush upon us).



Chapter X: Concerning Microprosopus in Especial, with Certain Digressions; and Concerning the Edomite Kings

Hereunto have I propounded how one thing agreeth with another; and I have expounded those things which have been concealed in the most Holy Ancient One, the Concealed with all Concealments; and how these are connected with those.

But now for a time I will discourse concerning the requisite parts of Microprosopus; especially concerning those which were not manifested in the Conclave of the Assembly, and which have been concealed in mine heart, and have not been given forth in order therefrom.

Hereunto have I mystically and in a subtle manner propounded all those matters. Blessed is his portion who entereth therein and departeth therefrom, and (blessed the portion) of those who shall be the heirs of that inheritance.

As it is written, Ps. cxliv. 15, "Blessed are the people with whom it is so," etc.

Now these be the matters which we have propounded. The Father(841) and the Mother(842) adhere unto the Ancient One, and also unto His conformation; since they depend from the Hidden Brain, Concealed with all Concealments, and are connected therewith.

And although the Most Holy Ancient One hath been conformed (as it were) alone (i.e., apparently apart from all things at first sight); yet when all things are accurately inspected, all things are HVA, Hoa, Himself, the Ancient One, alone.

Hoa is and Hoa shall be; and all those forms cohere with Himself, are concealed in Himself, and are not separated from Himself.

The Hidden Brain is not manifested, and (Microprosopus) doth not depend immediately from it.

The Father and the Mother proceed from this Brain, and depend from It, and are connected with It.

(Through Them) Microprosopus dependeth from the Most Holy Ancient One, and is connected (with Him). And these things have we already revealed in the Conclave of the Assembly.

Blessed is his portion who entereth therein and departeth therefrom, and hath known the paths; so that he declineth not unto the right hand, or unto the left.

But if any man entereth not therein and departeth therefrom, better were it for that (man) that he had never been born. For thus it is written, Hos. xiv. 10, "True are Thy ways, O Tetragrammaton!"

Rabbi Schimeon spake and said: Through the whole day have I meditated on that saying where it is said, Ps. xxxiv. 2, "My Nephesch(843) shall rejoice in Tetragrammaton, the humble shall hear thereof and rejoice"; and now that whole text is confirmed (in my mind).

"My Nephesch shall rejoice in Tetragrammaton." This is true, for my Neschamah is connected therewith, radiateth therein, adhereth thereto, and is occupied thereabout, and in this same occupation is exalted in its place.

"The humble shall hear thereof and rejoice." All those just and blessed men who have come into communion with God, the Most Holy—blessed be He!—all hear and rejoice.

Ah! now is the Holy One confessed; and therefore "magnify Tetragrammaton with me, and let us exalt His Name together!"

Thus is it written, Gen. xxxvi. 31, "And those are the kings who reigned in the land of Edom." And also it is written thus, Ps. xlviii. 4, "Since, lo! the kings assembled, they passed away together."

"In the land of Edom." That is, in the place wherewith the judgments are connected.

"They passed away together." As it is written, "And he died, and there reigned in his stead."

"They themselves beheld, so were they astonished; they feared, and hasted away." Because they remained not in their place, since the conformations of the King had not as yet been formed, and the Holy City and its walls were not as yet prepared.

This is that which followeth in the text, "As we have heard, so have we seen, in the city," etc. For all did not endure.

But She (the Bride) now subsisteth beside the Male, with Whom She abideth.

This is that which is written, Gen. xxxvi. 39, "And Hadar reigned in his stead, and the name of his city was Pau, and the name of his wife was Mehetabel, the daughter of Matred, the daughter of Mizaheb."

Assuredly this have we before explained in the Assembly.(844)

Now, also, in the book of the teaching of Rav Hamenuna the Elder it is said, "And Hadar reigned in his stead." The word HDR, Hadar, is properly to be expounded according unto that which is said, Lev. xxiii. 40, "The fruit of trees which are HDR, Hadar, goodly."

"And in the name of his wife Mehetabel," as it is written (in the text just cited), "branches of palm-trees."

Also it is written, Ps. xcii. 3, "The just man shall flourish as the palm-tree." For this is of the male and female sex.

She is called "the daughter of Matred"; that is, the Daughter from that place wherein all things are bound together, which is called AB, Father.

Also it is written, Job xxviii. 13, "Man knoweth not the price thereof, neither is it found in the land of the living."

She is the Daughter of Aima, the Mother; from Whose side the judgments are applied which strive against all things.

"The Daughter of Mizaheb;" because She hath nourishment from the two Countenances (Chokmah and Binah, which are within Kether); and shineth with two colors—namely from CHSD, Chesed, Mercy; and from DIN, Din, Judgment.

For before the world was established Countenance beheld not Countenance.(845)

And therefore were the Prior Worlds destroyed, for the Prior Worlds were formed without (equilibrated) conformation.

But these which existed not in conformation are called vibrating flames and sparks, like as when the worker in stone striketh sparks from the flint with his hammer, or as when the smith smiteth the iron and dasheth forth sparks on every side.

And these sparks which fly forth flame and scintillate, but shortly they are extinguished. And these are called the Prior Worlds.

And therefore have they been destroyed, and persist not, until the Most Holy Ancient One can be conformed, and the workman can proceed unto His work.

And therefore have we related in our discourse that that ray sendeth forth sparks upon sparks in 320 directions.

And those sparks are called the Prior Worlds, and suddenly they perished.

Then proceeded the workman unto His work, and was conformed, namely as Male and Female.

And those sparks became extinct and died, but now all things subsist.

From a Light-Bearer of insupportable brightness proceeded a Radiating(846) Flame, dashing off like a vast and mighty hammer those sparks which were the Prior Worlds.

And with most subtle ether were these intermingled and bound mutually together, but only when they were conjoined together, even the Great Father and Great Mother.

From Hoa, Himself, is AB, the Father; and from Hoa, Himself, is Ruach, the Spirit; Who are hidden in the Ancient of Days, and therein is that ether concealed.

And It was connected with a light-bearer, which went forth from that Light-Bearer of insupportable brightness, which is hidden in the Bosom of Aima, the Great Mother.



Chapter XI: Concerning the Brain of Microprosopus and Its Connections

And when both can be conjoined and bound together mutually (i.e., the Father and the Mother), there proceedeth thenceforth a certain hard Skull.

And it is extended on its sides, so that there may be one part on one side, and another one on another side.

For as the Most Holy Ancient One is found to include equally in Himself the Three Heads,(847) so all things are symbolized under the form of the Three Heads, as we have stated.

Into this skull (of Microprosopus) distilleth the dew from the White Head (of Macroprosopus), and covereth it.

And that dew appeareth to be of two colors, and by it is nourished the field of the holy apple trees.

And from this dew of this Skull is the manna prepared for the just in the world to come.(848)

And by it shall the dead be raised to life.

But that manna hath not at any other time been prepared so that it might descend from this dew, save at that time when the Israelites were wandering in the wilderness, and the Ancient One supplied them with food from this place; because that afterward it did not fall out so more fully.

This is the same which is said, Exod. xvi. 4, "Behold I rain upon you bread from heaven." And also that passage where it is thus written, Gen. xxvii. 28, "And the Elohim shall give unto thee of the dew of heaven."

These things occur in that time. Concerning another time it is written, "The food of man is from God the Most Holy One—blessed be He!"—and that dependeth from MZLA, Mezla, the Influence; assuredly from the Influence rightly so called.

And therefore is it customary to say, "Concerning children, life, and nourishment, the matter dependeth not from merit, but from the Influence." For all these things depend from this Influence, as we have already shown.

Nine thousand myriads of worlds receive influence from and are upheld by that GVLGLTHA, Golgeltha, Skull.

And in all things is that subtle AVIRA, Auira, Ether,(849) contained, as It Itself containeth all things, and as in It all things are comprehended.

His countenance is extended in two sides,(850) in two lights, which in themselves contain all things.

And when His countenance (i.e., that of Microprosopus) looketh back upon the countenance of the Most Holy Ancient One, all things are called ARK APIM, Arikh Aphim, Vastness of Countenance.

What is ARK APIM, or Vastness of Countenance? Also it should rather be called ARVK APIM, Arokh Aphim, Vast in Countenance.

Assuredly thus is the tradition, since also He prolongeth His wrath against the wicked. But the phrase ARK APIM, Arikh Aphim, also implies the same as "healing power of countenance."

Seeing that health is never found in the world save when the countenances (of Macroprosopus and Microprosopus) mutually behold each other.

In the hollow of the Skull (of Microprosopus) shine three lights. And although thou canst call them three, yet notwithstanding are there four,(851) as we have before said.

He (Microprosopus) is the heir of His Father and of His Mother, and there are two inheritances from Them; all which things are bound together under the symbol of the Crown of His Head. And they are the phylacteries of His Head.

After that these are united together after a certain manner they shine, and go forth into the Three Cavities of the Skull.

(And then) singly they are developed each after its own manner, and they are extended through the whole body.

But they are associated together in two Brains, and the third Brain containeth the others in itself.(852)

And it adhereth as well to the one side as to the other, and is expanded throughout the whole body.

And therefrom are formed two colors mixed together in one, and His countenance shineth.

And the colors of His countenance are symbols of Ab (the Father) and Aima (the Mother), and are called Daeath (Knowledge) in Daeath.

As it is written, 1 Sam. ii. 3, "Since El Daoth (plural) is Tetragrammaton," because in Him there are two colors.

Unto Him (Microprosopus) are works ascribed diversely; but to the Most Holy Ancient One (operations) are not ascribed diversely.

For what reason doth He (Microprosopus) admit of variable disposition? Because He is the heir of two inheritances (i.e., from Chokmah and Binah).

Also it is written, Ps. xviii. 26, "With the merciful man thou shalt show thyself merciful."

But also truly and rightly have the Companions decided concerning that saying where it is written, Gen. xxix. 12, "And Jacob declared unto Rachel that he was her father's brother, and that he was Rebekah's son."

It is written "Rebekah's son," and not "the son of Isaac." And all the mysteries are in Chokmah.(853)

And therefore is (Chokmah) called the Perfection of all; and to it is ascribed the name of Truth.

And therefore is it written, "And Jacob declared," and not written, "and Jacob said."

Those (two) colors are extended throughout the whole Body (of Microprosopus), and His Body cohereth with them.

In the Most Holy Ancient One, the Concealed with all Concealments, (things) are not ascribed diversely, and unto Him do they not tend (diversely), since the whole is the same (with itself) and (thus is) life unto all (things); and from Him judgment dependeth not (directly).

But concerning Him (Microprosopus) it is written, that unto Him are ascribed (diverse) works, properly speaking.



Chapter XII: Concerning the Hair of Microprosopus

From the skull of the Head (of Microprosopus) depend all those chiefs and leaders (otherwise, all those thousands and tens of thousands), and also from the locks of the hair.

Which are black, and mutually bound together, and which mutually cohere.

But they adhere unto the Supernal Light from the Father, AB, Ab, which surroundeth His Head (i.e., that of Microprosopus); and unto the Brain, which is illuminated from the Father.

Thencefrom, even from the light which surroundeth His Head (i.e., that of Microprosopus) from the Mother, Aima, and from the second Brain, proceed long locks upon locks (of hair).

And all adhere unto and are bound together with those locks(854) which have their connection with the Father.

And because (these locks are) mutually intermingled with each other, and mutually intertwined with each other, hence all the Brains are connected with the Supernal Brain (of Macroprosopus).

And hence all the regions which proceed from the Three Cavities of the Skull are mingled mutually together, as well pure as impure, and all those accents and mysteries are as well hidden as manifest.

And since all the Brains have a secret connection with the ears of Tetragrammaton, in the same way as they shine in the crown of the Head, and enter into the hollow places of the Skull.

Hence all these locks hang over and cover the sides of the ears, as we have elsewhere said.

And therefore is it written, 2 Kings xix. 16, "Incline, O Tetragrammaton, Thine ear, and hear!"

Hence is the meaning of this passage, which is elsewhere given, "If any man wisheth the King to incline His ear unto him, let him raise(855) the head of the King and remove the hair from above the ears; then shall the King hear him in all things whatsoever he desireth."

In the parting of the hair a certain path is connected with the (same) path of the Ancient of Days, and therefrom are distributed all the paths of the precepts of the Law.

And over these (locks of hair) are set all the Lords of Lamentation and Wailing; and they depend from the single locks.

And these spread a net for sinners, so that they may not comprehend those paths.

This is that which is said, Prov. iv. 18, "The path of the wicked is as darkness."

And these all depend from the rigid locks; hence also these are entirely rigid, as we have before said.

In the softer (locks) adhere the Lords of Equilibrium, as it is written, Ps. xxv. 10, "All the paths of Tetragrammaton are CHSD, Chesed, and AMTH, Emeth, Mercy and Truth."

And thus when these developments of the Brain emanate from the Concealed Brain, hencefrom each singly deriveth its own nature.

From the one Brain the Lords of Equilibrium proceed through those softer locks, as it is written, Ps. xxv. 10, "All the paths of Tetragrammaton are Chesed and Emeth."

From the second Brain the Lords of Lamentation and Wailing proceed through those rigid locks and depend (from them). Concerning whom it is written, Prov. iv. 19, "The path of the wicked is as darkness; they know not wherein they stumble."

What is this passage intended to imply? Assuredly the sense of these words: "they know not," is this: "They do not know, and they do not wish to know."

"Wherein they stumble." Do not read "BMH, Bameh, wherein," but "BAIMA, Be-Aima, in Aima, the Mother," they stumble; that is, through those who are attributed unto the side of the Mother.

What is the side of the Mother? Severe Rigor, whereunto are attributed the Lords of Lamentation and Wailing.

From the third Brain the Lords of Lords proceed through those locks arranged in the middle condition (i.e., partly hard and partly soft), and depend (therefrom); and they are called the Luminous and the Non-Luminous Countenances.

And concerning these it is written, Prov. iv. 26, "Ponder the path of thy feet."

And all these are found in those locks of the hair of the Head.



Chapter XIII: Concerning the Forehead of Microprosopus

The forehead of the Skull (of Microprosopus) is the forehead for visiting sinners (otherwise, for rooting out sinners).

And when that forehead is uncovered there are excited the Lords of Judgments against those who are shameless in their deeds.

This forehead hath a rosy redness. But at that time when the forehead of the Ancient One is uncovered over against this forehead, the latter appeareth white as snow.

And that time is called the Time of Grace for all.

In the "Book of the Teaching of the School of Rav Yeyeva the Elder" it is said: The forehead is according as the forehead(856) of the Ancient One. Otherwise, the letter Cheth, CH, is placed between the other two letters, according to this passage, Num. xxiv. 17, "VMCHTZ, Ve-Machetz, and shall smite the corners of Moab?"

And we have elsewhere said that it is also called NTZCH, Netzach, the neighboring letters (M and N, neighboring letters in the alphabet, that is, and allied in sense, for Mem = Water, and Nun = Fish, that which lives in the water) being counter-changed. (Netzach = Victory, and is the seventh Sephira.)

But many are the NTZCHIM, Netzachim, Victories;(857) so that another (development of) Netzach may be elevated into another path, and other Netzachim may be given which are extended throughout the whole body (of Microprosopus).

But on the day of the Sabbath, at the time of the afternoon prayers, the forehead of the Most Holy Ancient One is uncovered, so that the judgments may not be aroused.

And all the judgments are subjected; and although they be there, yet are they not called forth. (Otherwise, and they are appeased.)

From this forehead depend twenty-four tribunals, for all those who are shameless in their deeds.

And it is written, Ps. lxxiii. 11: "And they have said, 'How can El know? and is there knowledge in the Most High?' "

But truly (the tribunals) are only twenty; wherefore are four added? Assuredly, in respect of the punishments of the inferior tribunals which depend from the Supernals.

Therefore there remain twenty.(858) And therefore unto none do they adjudge capital punishment until he shall have fulfilled and reached the age of twenty years, in respect of these twenty tribunals.

But in our doctrine regarding our Arcana have we taught that the books which are contained in the Law refer back unto these twenty-four.



Chapter XIV: Concerning the Eyes of Microprosopus

The Eyes of the Head (of Microprosopus) are those eyes from which sinners cannot guard themselves; the eyes which sleep, and yet which sleep not.

And therefore are they called "Eyes like unto doves, KIVNIM, Ke-Ionim." What is IVNIM, Ionim? Surely it is said, Lev. xxv. 17, "Ye shall not deceive any man his neighbor."

And therefore is it written, Ps. xciv. 7, "IH, Yah, shall not behold." And shortly after verse 9, "He that planteth the ear, shall He not hear? He that formeth the eye, shall He not see?"

The part which is above the eyes (the eyebrows) consisteth of the hairs, which are distributed in certain proportions.

From those hairs depend 1,700 Lords of Inspection for striving in battles. And then all their emissaries arise and unclose the eyes.

In the skin which is above the eyes (the eyelids) are the eyelashes, and thereunto adhere thousand thousands Lords of Shields.

And these be called the covering of the eyes. And all those which are called (under the classification of) the eyes of IHVH, Tetragrammaton, are not unclosed, nor awake, save in that time when these coverings of the eyelashes be separated from each other; namely, the lower from the upper (eyelashes).

And when the lower eyelashes are separated from the upper, and disclose the abode of vision, then are the eyes opened in the same manner as when one awaketh from his sleep.

Then are the eyes rolled around, and (Microprosopus) looketh back upon the open eye (of Macroprosopus), and they are bathed in its white brilliance.

And when they are thus whitened, the Lords of the Judgments are turned aside from the Israelites. And therefore it is written, Ps. xliv. 24: "Awake: wherefore sleepest thou, O Tetragrammaton? Make haste," etc.

Four colors appear in those eyes; from which shine the four coverings of the phylacteries, which shine through the emanations of the Brain.

Seven, which are called the eyes of Tetragrammaton, and the inspection, proceed from the black color of the eyes; as we have said.

As it is written, Zech. iii. 9, "Upon one stone seven eyes." And these colors flame forth on this side.

From the red go forth others, the Lords of Examination for Judgment.

And these are called: "The eyes of Tetragrammaton going forth throughout the whole earth."

Where it is said (in the feminine gender) "MSHVTTVTH, Meshotetoth, going forth," and not "MSHVTTIM, Meshotetim," in the masculine, because all are judgment.

From the yellow proceed others who are destined to make manifest deeds as well good as evil.

As it is written, Job xxxiv. 21, "Since His eyes are upon the ways of man." And these, Zach. iv. 10, are called "The eyes of Tetragrammaton," MSHVTTIM, Meshotetim, going forth around, but in the masculine gender, because these extend in two directions—toward the good and toward the evil.

From the white brilliance proceed all those mercies and all those benefits which are found in the world, so that through them it may be well for the Israelites.

And then all those three colors are made white, so that He may have pity upon them.

And those colors are mingled together mutually, and mutually do they adhere unto each other. Each one affecteth with its color that which is next unto it.

Excepting the white brilliance wherein all are comprehended when there is need, for this enshroudeth them all.

So therefore no man can convert all the inferior colors—the black, red, and yellow—into the white brilliance.

For only with this glance (of Macroprosopus) are they all united and transformed into the white brilliance.

His eyelashes (i.e., those of Microprosopus, for to the eye of Macroprosopus neither eyebrows nor eyelashes are attributed) are not found, when (his eyes) desire to behold the colors; seeing that his eyelashes disclose the place (of sight) for beholding all the colors.

And if they disclose not the place (of vision) the (eyes) cannot see nor consider.(859)

But the eyelashes do not remain nor sleep, save in that only perfect hour, but they are opened and closed, and again closed and opened, according to that Open Eye (of Macroprosopus) which is above them.

And therefore is it written, Ezek. i. 14, "And the living creatures rush forth and return."

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

Also it is written, Deut. ii. 12, "The eyes of Tetragrammaton thy God are ever thereon in the beginning of the year," etc.

For so Jerusalem requireth it, since it is written, Isa. i. 21, "TZDQ, Tzedeq, Justice abideth in Her."

And therefore (is it called) Jerusalem, and not Zion. For it is written, Isa. i. 26: "Zion is redeemed in MSHPT, Meshephat, Judgment, etc.," which are unmixed mercies.

Thine eye: (therefore) is it written OINK, Ayinakh (in the singular number). Assuredly it is the eye of the Most Holy Ancient One, the Most Concealed of All (which is here referred to).

Now it is said, "The eyes of Tetragrammaton thy God are thereon"; in good, that is to say, and in evil; according as either the red color or the yellow is required.

But only with the glance (of Macroprosopus) are all things converted and cleansed into the white brilliance.

The eyelids (of Microprosopus) are not found when (His eyes) desire to behold the colors. But here (it is said), "Thine eyes shall behold Jerusalem." Entirely for good, entirely in mercy.

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

The eyes of Tetragrammaton thy God are ever thereon from the beginning of the year. Here the word "MRSHITH, Merashith, from the beginning," is written defectively without A, for it is not written RASHITH with the A.

Hence it remaineth not always in the same condition. What doth not? The inferior H, He (of IHVH).

And concerning that which is supernal it is written, Lam. ii. 1: "He hath cast down MShMIM, Me-Shamaim, from the heavens; ARTZ, Aretz, the earth, the Tiphereth, Israel."

Wherefore hath he cast down Aretz from Shamaim? Because it is written, Isa. l. 3, "I will cover the heavens, Shamaim, with darkness," and with the blackness of the eye (of Microprosopus), namely, with the black color, are they covered.

"From the beginning of the year." What, then, is that place whence those eyes of Tetragrammaton behold Jerusalem?

Therefore he(860) hasteneth to expound this (saying immediately), "From the beginning, MRSHITH, of the year," which (word "MRSHITH" being written thus), without the Aleph, A,(861) symbolizeth judgment; for judgment is referred unto that side, although virtually (the word "Merashith") is not judgment.

"Even unto the end of the year." Herein, properly speaking, is judgment found. For it is written, Isa. i. 21, "Justice dwelt in her." For this is "the end of the year."

Come and see! A, Aleph, only is called the first (letter). In A, Aleph, is the masculine power hidden and concealed; that namely, which is not known.

When this Aleph is conjoined in another place, then is it called RASHITH, Rashith, beginning.

But if thou sayest that (A) is conjoined herewith,(862) truly it is not so, but (A) is only manifested therein and illuminateth it; and in that case only is it called RASHITH, Rashith, beginning.

Now therefore in this (passage) RASHITH (spelt with the A) is not found as regards Jerusalem; for were (the letter A) herein, it would (denote that it would) remain forever.

Hence it is written defectively MRSHITH, Me-Rashith. Also concerning the world to come it is written, Isa. xli. 27,(863) "The first shall say to Zion, Behold, behold them," etc.



Chapter XV: Concerning the Nose of Microprosopus

The nose of Microprosopus is the form of His countenance, for therethrough is His whole countenance known.

This nose is not as the nose of the Most Holy Ancient One, the Concealed with all Concealments.

For the nose of Him, the Ancient One, is the life of lives for all things, and from His two nostrils rush forth the Ruachin De-Chiin, RVCHIN DCHIIN, spirits of lives for all.

But concerning this (nose of) Microprosopus it is written, Ps. xviii. 9, "A smoke ascendeth in His nose."

In this smoke all the colors are contained. In each color are contained multitudes of lords of most rigorous judgment, who are all comprehended in that smoke.

Whence all those are not mitigated save by the smoke of the inferior altar.

Hence it is written, Gen. viii. 21, "And IHVH smelled a sweet savor." It is not written (He smelled) the odor of the sacrifice. What is "sweet" save "rest"? Assuredly the spirit at rest is the mitigation of the Lords of Judgment.

(When therefore it is said) "And IHVH smelled the odor of rest," most certainly the odor of the sacrificed victim is not meant, but the odor of the mitigation of all those severities which are referred unto the nose.

And all things which adhere unto them, all things, I say, are mitigated. But most of these severities mutually cohere.

As it is written, Ps. cvi. 2, "Who shall recount GBVRVTH IHVH, the Geburoth of Tetragrammaton?"

And this nose (of Microprosopus) emitteth fire from the two nostrils, which swalloweth up all other fires.

From the one nostril (goeth forth) the smoke, and from the other nostril the fire, and they both are found on the altar, as well the fire as the smoke.

But when He the most Holy Ancient One is unveiled, all things are at peace. This is that which is said, Isa. xlviii. 9, "And for My praise will I refrain from thee" (literally, "block up thy nostrils"(864)).

The nose of the Most Holy Ancient One is long and extended, and He is called Arikh Aphim, Long of Nose.

But this nose (of Microprosopus) is short, and when the smoke commenceth, it issueth rapidly forth, and judgment is consummated.

But who can oppose the nose of Him the Ancient One? Concerning this, all things are as we have said in the Greater Assembly, where concerning this matter the Companions were exercised.

In the book of the treatise of Rav Hamenuna the Elder he thus describeth these two nostrils (of Microprosopus), saying that from the one proceed the smoke and the fire, and from the other, peace and the beneficent spirits.

That is, when (Microprosopus) is considered as having (in Himself the symbolism of) right side and left side. As it is written, Hosea xiv. 7, "And his smell like Lebanon."

And concerning His Bride it is written, Cant. vii. 9, "And the smell of thy nostril like apples." Which if it be true concerning the Bride, how much more concerning Himself? And this is a notable saying.

When therefore it is said, "And Tetragrammaton smelled the odor of peace," the word "HNICHCH," Ha-Nichach, of peace, can be understood in a double sense.

One sense is primary, when the Most Holy Ancient One, the Concealed with all Concealments, is manifested; for HVA, Hoa, He, is the peace and mitigation of all things.

And the other respecteth the inferior mitigation, which is done through the smoke and fire of the altar.

And because of this duplicate meaning is the word NICHCH, Nichach, written with a double CH. And all these things are said concerning Microprosopus.



Chapter XVI: Concerning the Ears of Microprosopus

There are two ears for hearing the good and the evil, and these two can be reduced into one.

As it is written, 2 Kings xix. 18, "Incline, O Tetragrammaton, Thine ear, and hear."

The ear from within dependeth upon certain curves which are therein formed, so that the speech may be made clearer before its entrance into the brain.

And the brain examineth it, but not with haste. For every matter which is accomplished in haste cometh not from perfect wisdom.

From those ears depend all the Lords of Wings who receive the Voice of the Universe; and all those are called thus, the Ears of Tetragrammaton.

Concerning whom it is written, Eccles. x. 20, "For a bird of the air shall carry the voice," etc.

"For a bird of the air shall carry the voice." This text hath a difficult (meaning). And now (for so much is expressed) whence is the voice?

For in the beginning of the verse it is written: "Curse not the King even in thy thought." Where it is written concerning even the (unexpressed) thought, and concerning the secret thoughts of thy couch.

Wherefore? Because "a bird of the air shall carry the voice." Which (voice) as yet is unexpressed.

Assuredly this is the true meaning. Whatsoever a man thinketh and meditateth in his heart, he maketh not a word until he bringeth it forth with his lips. (What the text intendeth is) if any man attendeth not hereunto.

For that voice sent forward (from inconsiderate thought) cleaveth the air, and it goeth forth and ascendeth, and is carried around through the universe; and therefore is the voice.

And the Lords of Wings receive the voice and bear it on unto the King (Microprosopus), so that it may enter into His ears.

This is that which standeth written, Deut. v. 28, "And Tetragrammaton hath heard the voice of your words." Again, Num. xi. 1, "And Tetragrammaton heard, and His wrath was kindled."

Hence every prayer and petition which a man poureth forth before God the Most Holy One—blessed be He!—requireth this, that he pronounce the words with his lips.

For if he pronounce them not, his prayer is no prayer, and his petition is no petition.

But as far as the words go forth, they cleave the air asunder, and ascend, and fly on, and from them is the voice made; and that which receiveth the one receiveth also the other, and beareth it into the Holy Place in the head of the King (otherwise, beneath Kether, the Crown).

From the three cavities (of the brain of Microprosopus) distilleth a certain distillation, and it is called the Brook. As it is said in 1 Kings xvii. 3, "The brook Kherith," as it were an excavation or channel of the ears.

And the voice entereth into that curved passage, and remaineth in that brook of that distillation.

And then is it therein detained, and examined, whether it be good or whether it be evil. This is the same which is said, Job xxxiv. 3, "Because the ear examineth the words."

For what cause doth the ear examine the words? Because the voice is detained in that brook distilling into the curved passage of the ears, and doth not swiftly enter into the body, and thereunto is an examination instituted between the good and the evil.

"As the palate tasteth meat." Wherefore can the palate taste meat? Because in the same manner it causeth it to delay, and (the meat) doth not enter so rapidly into the body. And hence (the palate) proveth and tasteth it (to discern) whether it be sweet and pleasant.

From this opening of the ears depend other openings, (namely) the opening of the eye, the opening of the mouth, the opening of the nose.

From that voice which entereth into the opening of the ears, if it be necessary (a certain part) entereth into the opening of the eyes, and these pour forth tears.

From that voice, if it be necessary (a certain part) entereth into the opening of the nose, and from that voice it produceth smoke and fire.

This is that which is written, Num. xi. 1, "And Tetragrammaton heard, and His wrath was kindled, and the fire of Tetragrammaton turned against them."

And if it be necessary that voice goeth forth into the opening of the mouth, and it speaketh, and determineth certain things.

From that voice are all things; from that voice (a certain part) entereth into the whole body, and by it are all things affected. Whence doth this matter depend? From that ear.

Blessed is he who observeth his words. Therefore is it written, Ps. xxxiv. 13, "Keep thy tongue from evil, and thy lips from speaking guile."

Unto this ear is attributed hearing, and under (the idea of) hearing are those brains comprehended.(865)

Chokmah is contained therein, as it is written, 1 Kings iii. 9, "And wilt Thou give unto Thy servant a hearing heart."

Binah also, as it is written, 1 Sam. iii. 9, "Speak, for Thy servant heareth." Also 2 Kings xviii. 26, "Because we have heard." And hencefrom all things depend.

Daeath also, as it is said, Prov. iv. 10, "Hear, O my son, and receive My sayings." And again, ibid. ii. 1, "Thou shalt hide My sayings with thee." And thereunto all things depend from the ears.

From these ears depend prayers and petitions, and the opening of the eyes.

This is the same which standeth written, 2 Kings xix. 16, "Incline, O Tetragrammaton, Thine ear, and hear; open Thine eyes, and see." Thus all things depend hencefrom.

From this ear depend the highest Arcana, which go not forth without, and therefore is (this ear) curved in the interior parts, and the Arcana of Arcana are concealed therein. Woe unto him who revealeth the Arcana!

And because the Arcana come into contact with this ear, and follow the curvings of that region, hence the Arcana are not revealed unto those who walk in crooked paths, but unto those (who walk in) those which are not crooked.

Hence is it written, Ps. xxv. 14, "The SVD IHVH, Sod Tetragrammaton, Secret of Tetragrammaton, is with them that fear Him, and He will show them His covenant"; namely, unto such as keep their path and thus receive His words.

But they who are perverse in their ways receive certain words, and quickly introduce the same into themselves, but in them is no place where they can be detained (for examination).

And all the other openings are opened therein, until those words can issue forth from the opening of the mouth.

And such men are called the sinners of their generation, hating God the Most Holy One—blessed be He.

In Mischna, or our tradition, we have taught that such men are like unto murderers and idolaters.

And all these things are contained in one saying, where it is written, Lev. xix. 16, "Thou shalt not go up and down as a tale-bearer among thy people, neither shalt thou stand against the blood of thy neighbor: ANI IHVH, I am Tetragrammaton."

Therefore he who transgresseth the first part of that verse doth the same as if he were to transgress the whole.

Blessed is the portion of the just, concerning whom it is said, Prov. xi. 13, "A tale-bearer revealeth secrets, but he that is of a faithful spirit concealeth the matter."

"Spirit, RVCH, Ruach," properly (is used here) for the Ruach of such is extracted from the Supernal Holy Place.

Now we have said that this is a symbol. Whosoever revealeth Arcana with fixed purpose of mind, he is not of the body of the Most Holy King.

And therefore to such a man nothing is an Arcanum, neither is from the place of the Arcanum.

And whensoever his soul departeth, the same adhereth not unto the body of the King, for it is not his place. Woe unto that man! woe unto himself! woe unto his Neschamah!(866)

But blessed is the portion of the just who conceal secrets, and much more the Supernal Arcana of God the Most Holy One—blessed be He!—the highest Arcana of the Most Holy King.

Concerning them it is written, Isa. lx. 21, "Thy people also shall be all righteous; they shall inherit the land forever."



Chapter XVII: Concerning the Countenance of Microprosopus

His countenance is as two abodes of fragrance, and all that I have before said is His testimony.

For the testimony, SHDVTHA, Sahedutha, dependeth from Him, and in all His testimony dependeth.

But these places of fragrance are white and red; the testimony of Ab the Father, and Aima the Mother; the testimony of the inheritance which He hath taken by right and obtained.

And in our tradition we have also established by how many thousand degrees the whiteness differeth from the redness.

But yet at once they agree together in Him in one,(867) under the general form of the whiteness; for whensoever it is illuminated from the light of the white brilliance of the Ancient One, then that white brilliance overcloudeth the redness, and all things are found to be in light.

But whensoever judgments ascend (otherwise, threaten) in the universe, and sinners are many, leprosy is found in all things (otherwise, throughout the universe), and the redness spreadeth over the countenance, and overcloudeth all the whiteness.

And then all things are found in judgment, and then (He putteth on) the vestments of zeal, which are called "the garments of vengeance" (Isa. lix. 17), and all things depend herefrom.

And because the testimony existeth in all things, hence so many Lords of Shields are enshrouded by those colors, and attend upon those colors.

When those colors are resplendent, the worlds all and singular exist in joy.

In that time when the white brilliance shineth all things appear in this color; and when He appeareth in redness, similarly all things appear in that color.



Chapter XVIII: Concerning the Beard of Microprosopus

In those abodes (otherwise forms) of fragrance the beard beginneth to appear from the top of the ears, and it descendeth and ascendeth in the place of fragrance.

The hairs of the beard are black, and beautiful in form as in (that of) a robust youth.

The oil of dignity of the supernal beard of the Ancient One (floweth down) in this beard of Microprosopus.

The beautiful arrangement of this beard is divided into nine parts. But when the most holy oil of dignity of the Most Holy Ancient One sendeth down rays into this beard, its parts are found to be twenty-two.(868)

And then all things exist in benediction, and thence Israel the patriarch (i.e., Jacob) took his blessing. And the symbol of this is to be found in these words, Gen. xlviii. 20, "BK, with the twenty-two shall Israel bless." (The real translation of BK is "in thee," but the numerical value of BK is twenty-two; hence the symbolism here rendered.)

We have described the conformations of the beard already, in the Conclave of the Assembly. Here also I desire to enter upon this matter in all humility.

Now we thus examined all the parts of the beard, that in the Conclave of the Assembly (we found) that they were all disposed from the parts of the beard of the Most Holy Ancient One.

Six there are; nine they are called. For the first conformation goeth forth through that Spark of the most refulgent Light-bearer,(869) and goeth down beneath the hair of the head, assuredly beneath those locks which overhang the ears.

And it descendeth before the opening of the ears unto the beginning of the mouth.

But this arrangement is not found in the Most Holy Ancient One. But when that fountain of Wisdom, CHKMTHA, Chokmatha, floweth down from MZLA, Mezla, the Influence of the Most Holy Ancient One, and dependeth from Him, and when Aima, the Mother, ariseth, and is included in that subtle ether, then She, Aima, assumeth that white brilliance.(870)

And the Scintilla entereth and departeth, and together mutually are They bound, and thence cometh the One Form.

And when there is need, One ariseth above the Other, and the Other again is concealed in the presence of Its Companion.

And therefore there is need of all things; of one thing for performing vengeance, of another for showing forth mercy.

And therefore David the king hath sought out this beard, as we have shown already.

In this beard nine conformations are found, (among which are) six myriads which depend among them, and are extended throughout the whole body.

And those six which depend hang in the locks which are beneath the abodes of fragrance, three on this side and three on that.

And in the ornamentation of the beard hang the three remaining (conformations); one above the lips, and two in those locks which hang down upon the chest.

And all those six (other conformations), three on this side and three on that side, go forth, and all depend from those locks which hang down, and they are extended throughout the whole body.

But on account of those three (conformations), which are more connected with the ornament of the beard than all the others, the Holy Name is written in its purity.

When it is written thus, Ps. cxviii. 5: "I invoked IH, Yah, in my trouble: IH, Yah, heard me at large: Tetragrammaton is with me, therefore I will not fear."

But that which we have already laid down in the Conclave of the Assembly concerning these words, "In my trouble I invoked IH, Yah," that this is to be referred to that place where the beard beginneth to be extended, which place is more remote, and before the ears, is also correct.

And in the book of the dissertation of the school of Rav Yeyeva the Elder it is thus said and established, that the beginning of the beard cometh from the supernal CHSD, Chesed, Mercy.

Concerning which it is written, "LK IHVH HGDVLH VHGBVRH VHTHPARTH, Leka, Tetragrammaton; Ha-Gedulah, Ve-Ha-Geburah, Ve-Ha-Tiphereth, Thine, O Tetragrammaton, Gedulah, (another name for Chesed), Geburah, and Tiphereth (the names of the fourth, fifth, and sixth Sephiroth, which Protestants usually add to the end of the Lord's Prayer, substituting, however, Malkuth for Gedulah), Thine, O Tetragrammaton, are the Mercy, the Power, and the Glory (or Beauty)." And all these are so, and thus it (the beard) commenceth.

Therefore the nine (conformations) arise from and depend from the beard; and thus it commenceth from before the ears. But (the conformations) remain not in permanence save through another cause, as we have before laid down.

For whensoever the universe hath need of mercy, the Influence, Mezla, of the Ancient One is uncovered; and all those conformations which exist in the most adorned beard of Microprosopus are found to be entirely mercies, yet so that they can exercise vengeance against the haters of the Israelites, and against those who afflict them.

But the whole ornament of the beard consisteth in those locks which hang down, because all things depend thencefrom.

All those hairs which are in the beard of Microprosopus are hard and rigid, because they all subject the judgments when the Most Holy Influence is manifested.

And when there is to be contention, then He appeareth like unto a brave hero, victorious in war. And then that becometh bare of hair which is bare of hair, and that becometh bald which is bald.

Moses commemorated these nine conformations a second time, Num. xiv. 17, when there was need to convert them all into mercy.

For although he recite not now the thirteen conformations (of the beard of Macroprosopus), yet from this idea the thing depended; for he did not allow himself to enter into those conformations simply that he might enumerate them.

But unto the Influence directed he his meditation, and made mention thereof. As it is written, Num. xiv. 17, "And now, I beseech thee, let KCH, Kach, the Power of Tetragrammaton, be great!"

What is to be understood by KCH, IHVH, Kach Tetragrammaton, the Power of Tetragrammaton? Thus is MZLA QDISHA, Mezla, Qadisha, the Holy Influence, called, even the Concealed with all Concealments. And from the Influence that Strength and that Light depend.

And since of this (Influence) Moses was speaking, and this (Influence) he was commemorating, and concerning this (Influence) he was meditating, he then immediately recited those nine conformations which belong unto Microprosopus.

So that they all might exist in light, and that judgment might not be found therein. And therefore this whole judgment (otherwise, this whole beard) dependeth from the Influence.

When the hairs begin to be restrained He Himself is as the hero of an army victorious in war.

In this beard (of Microprosopus) floweth down the oil of dignity from the Concealed Ancient One, as it is said, Ps. cxxxiii. 2, "Like excellent oil upon the head, descending upon the beard, the beard of Aaron."



Chapter XIX: Concerning the Lips and Mouth of Microprosopus

Those hairs cover not the lips, and the entire lips are red and rosy. As it is written, Cant. v. 13, "His lips as roses." (In the ordinary version SHVSHNIM, Shushanim, is translated "lilies," not "roses."

His lips murmur Geburah, Severity, but they also murmur Chokmah, Wisdom.

From those lips alike depend good and evil, life and death.

From these lips depend the Lord of Vigilance. For when those lips murmur, they all are excited to bring forth secret things, as well as the Lords of Judgment in all the tribunals wherein they have their abiding-place.

And therefore are these called the Watchers; as it is written, Dan. iv. 17, "This matter is by the decree of the Watchers, and the demand by the word of the Holy Ones."

What is a Watcher? In the book of the dissertation that is explained from this passage, 1 Sam. xxviii. 16, "And is become thine enemy."

Seeing that judgments are stirred up against those who obtain not mercy from the Supernals.

Hence are those stirred up who are the lords of the enmity of all things.

And, nevertheless, in each case are there mercy and judgment. And therefore is it said, Dan. iv. 13, "A watcher and a holy one"; judgment and mercy.

And between those lips when they are opened is the mouth disclosed.

By that RVCH, Ruach, breath, which goeth forth from His mouth, many thousands and myriads are enshrouded; and when it is extended by the same are the true prophets enfolded, and all are called the mouth of Tetragrammaton.

When forth from His mouth the words proceed through His lips, the same are muttered through the whole circuit of 18,000 worlds,(871) until they are all bound together at once in the twelve paths and the known ways. And one thing ever expecteth another.

By the tongue is the vocal expression of the sublime spoken, in the middle nexus of the utterance.

And therefore is it written, Cant. v. 16, "His mouth is most sweet." And this same palate of His conveyeth a sweet taste; wherefore He smileth when He tasteth food (which is pleasant).(872)

"And He is altogether the desirablenesses (or delights)" (of the powers of) fire and (the powers of) water, because the fire and water are counterchanged with each other mutually (otherwise, are conformed together), and are beautiful in his conformation.(873)

For the colors are mutually associated together.

In His palate are the (guttural) letters (of the Hebrew Alphabet—namely, A, H, CH, O) formed and constructed; in the circuit of His (mouth) are they condensed (into the palatals G, I, K, Q).(874)

The letter A, Aleph, which cast forth the kings and constituted the kings(875) (i.e., that guttural letter which is referred to the First Sephira, Kether, the Crown, becometh the palatal letter G, Ghimel).

The letter CH, Cheth, which goeth forth and descendeth and ascendeth, and is crowned in the head (referring to the Second Sephira, Chokmah, Wisdom), and is fire condensed in ether (i.e., developeth in the palatal letter I, Yod).

The letter H, He, the golden-yellow color (otherwise, germinating power) of the Mother, Aima, having been connected with the Female Power, is extended in the Greater Female Potency into the desire of the Holy City, which two (otherwise, for these places) are mutually bound together the one unto the other (these two are Aima, the supernal H of IHVH, and the Holy City, the Bride, as She is called in the Apocalypse, the final H of IHVH). (And the guttural letter H, He, formeth the palatal letter K, Kaph, which is referred unto the Queen.) As it is written, Cant. iv. 6, "Unto the mountain of myrrh, unto the hill of frankincense."

The letter O, Ayin (which denoteth the seven Inferiors which were destroyed) is the medium of splendor of mediation (i.e., the internal Light of the broken vessels), hath been formed forth in His lips by revolution therein (and it hath been condensed in Q, Qoph, which goeth forth from the middle of the palate unto the lips). For the branches (of the Tree of Life, namely) are connected in Him (Microprosopus) in the spirits (such as they were in the prior world) formed forth (such as they are in the restored world).

For in the mysteries of the letters of Solomon the King, those four letters, A, H, CH, O, are surrounded by GIKQ.

But it is written in Job. vi. 6, "Can that which is unsavory be eaten without salt?" etc.

Also it is written, Is. xxxii. 17, "And the work of TZDQ, Tzedeq, Righteousness (or Justice), shall be peace." Also, Ps. xix. 10, "More to be desired are they than gold, yea, than much fine gold," etc.

But King David saith, ibid., 11, "Also by them is thy servant warned."

I affirm concerning myself, that I have been every day cautious concerning them, so that concerning them I might not err (i.e., concerning the judgments, Meshephath, referred to in verse 9).

Excepting a certain day when I was binding together the Crowns of the King(876) in the Cave of Maranaea, I beheld a Splendor of devouring Fire flashing from His wrathful Countenance of Flame, and with terror I trembled at the sight.

From that day forth I ever acted with caution in my meditations concerning them, neither have I omitted that all the days of my life.

Blessed is his portion who is prudent regarding Him who is more ancient than (otherwise, concerning the gentleness of) the King, so that he may taste thereof, as is fitting.

Therefore is it written, Ps. xxxiv. 9, "Taste and see that Tetragrammaton is good," etc.

Also it is written, Prov. ix. 5, "Come, eat of my bread," etc.



Chapter XX: Concerning the Body of Microprosopus

The masculine power is extended through Daeath; and the Assemblies and Conclaves are filled.

It commenceth from the beginning of the skull, and it is extended throughout the whole body, through the breast, and through the arms, and through all the other parts.



Chapter XXI: Concerning the Bride of Microprosopus

Unto His back adhereth closely a Ray of most vehement Splendor, and it flameth forth and formeth a certain skull, concealed on every side.

And thus descendeth the Light of the two brains, and is figured forth therein.

And She (the Bride) adhereth unto the side of the Male; wherefore also She is called, Cant. v. 2, "My dove, my perfect one." Read not, "THMTHI, Thamathi, My perfect one"; but "THAVMTHI, Theomathi, My twin sister," more applicably.

The hairs of the Woman contain colors upon colors, as it is written, Cant. vii. 5, "The hair of Thy head like purple."

But herewith is Geburah, Severity, connected in the five Severities (i.e., which are symbolized in the numerical value, 5, of the letter H final of IHVH, which is the Bride), and the Woman is extended on Her side, and is applied unto the side of the Male.

Until She is separated from His side, and cometh unto Him so that She may be conjoined with Him, face to face.

And when They are conjoined together, They appear to be only one body.

Hence we learn that the Masculine, taken alone appeareth to be only half the body, so that all the mercies are half; and thus also is it with the Feminine.

But when They are joined together, the (two together) appear to form only one whole body. And it is so.

So also here. When the Male is joined with the Female, They both constitute one complete body, and all the Universe is in a state of happiness, because all things receive blessing from Their perfect body. And this is an Arcanum.

And therefore it is said, Gen. ii. 3, "Tetragrammaton blessed the seventh day and hallowed it." For then all things are found (to exist) in the one perfect Body, for MTRVNITHA, Matronitha, the Mother (i.e., the Inferior Mother) is joined unto the King, and is found to form the one Body with Him.

And therefore are there found to be blessings upon this day.

And hence that which is not both Male and Female together is called half a body. Now, no blessing can rest upon a mutilated and defective being, but only upon a perfect place and upon a perfect being, and not at all in an incomplete being.(877)

And a semi-complete being cannot live forever, neither can it receive blessing forever.

The Beauty of the Female is completed by the Beauty of the Male. And now have we established these facts (concerning the perfect equality of Male and Female), and they are made known unto the Companions.

With this Woman (the inferior H) are connected all those things which are below; from Her do they receive their nourishment, and from Her do they receive blessing; and She is called the Mother of them all.

It is written, Prov. vii. 4, "Say unto Chokmah, Thou art my sister."(878) For there is given one Chokmah (Male), and there is also given another Chokmah (Female).

And this Woman is called the Lesser Chokmah in respect of the other.

And therefore is it written, Cant. viii. 8, "We have a little sister and she hath no breasts."

For in this exile (i.e., separated from the King) She appeareth unto us to be "our little sister." At first, indeed, she is small, but she becometh great and greater, until she becometh the Spouse whom the King taketh unto Himself.

As it is written, Cant. viii. 10, "I am a wall, and my breasts are like towers."

"And my breasts," etc., since they are full with the nourishment of all things;(879) "like towers," because they are the great rivers which flow forth from Aima the Supernal.



HEBREW MELODIES

Translated by Mrs. Henry Lucas



Ode To Zion

Art thou not, Zion, fain To send forth greetings from thy sacred rock Unto thy captive train, Who greet thee as the remnants of thy flock? Take thou on every side— East, west, and south, and north—their greetings multiplied. Sadly he greets thee still, The prisoner of hope, who, day and night, Sheds ceaseless tears, like dew on Hermon's hill— Would that they fell upon thy mountain's height!

Harsh is my voice when I bewail thy woes, But when in fancy's dream I see thy freedom, forth its cadence flows Sweet as the harps that hung by Babel's stream. My heart is sore distressed For Bethel ever blessed, For Peniel, and each ancient, sacred place. The holy presence there To thee is present where Thy Maker opes thy gates, the gates of heaven to face.

The glory of the Lord will ever be Thy sole and perfect light; No need hast thou, then, to illumine thee, Of sun by day, or moon and stars by night. I would that, where God's Spirit was of yore Poured out unto thy holy ones, I might There too my soul outpour! The house of kings and throne of God wert thou, How comes it then that now Slaves fill the throne where sat thy kings before?

Oh! who will lead me on To seek the posts where, in far-distant years, The angels in their glory dawned upon Thy messengers and seers? Oh! who will give me wings That I may fly away, And there, at rest from all my wanderings, The ruins of my heart among thy ruins lay? I'll bend my face unto thy soil, and hold Thy stones as precious gold. And when in Hebron I have stood beside My fathers' tombs, then will I pass in turn Thy plains and forest wide, Until I stand on Gilead and discern Mount Hor and Mount Abarim, 'neath whose crest Thy luminaries twain, thy guides and beacons rest.

Thy air is life unto my soul, thy grains Of dust are myrrh, thy streams with honey flow; Naked and barefoot, to thy ruined fanes How gladly would I go; To where the ark was treasured, and in dim Recesses dwelt the holy cherubim.

I rend the beauty of my locks, and cry In bitter wrath against the cruel fate That bids thy holy Nazarites to lie In earth contaminate. How can I make or meat or drink my care, How can mine eyes enjoy The light of day, when I see ravens tear Thy eagles' flesh, and dogs thy lions' whelps destroy? Away! thou cup of sorrow's poisoned gall! Scarce can my soul thy bitterness sustain. When I Ahola unto mind recall, I taste thy venom; and when once again Upon Aholiba I muse, thy dregs I drain.

Perfect in beauty, Zion! how in thee Do love and grace unite! The souls of thy companions tenderly Turn unto thee; thy joy was their delight, And, weeping, they lament thy ruin now. In distant exile, for thy sacred height They long, and toward thy gates in prayer they bow. Thy flocks are scattered o'er the barren waste, Yet do they not forget thy sheltering fold, Unto thy garments' fringe they cling, and haste The branches of thy palms to seize and hold. Shinar and Pathros! come they near to thee? Naught are they by thy Light and Right divine. To what can be compared the majesty Of thy anointed line? To what the singers, seers, and Levites thine? The rule of idols fails and is cast down, Thy power eternal is, from age to age thy crown.

The Lord desires thee for his dwelling-place Eternally; and blest Is he whom God has chosen for the grace Within thy courts to rest. Happy is he that watches, drawing near, Until he sees thy glorious lights arise, And over whom thy dawn breaks full and clear Set in the orient skies. But happiest he, who, with exultant eyes, The bliss of thy redeemed ones shall behold, And see thy youth renewed as in the days of old.

JEHUDA HALEVI.



God, Whom Shall I Compare To Thee?

God! whom shall I compare to Thee, When Thou to none canst likened be? Under what image shall I dare To picture Thee, when ev'rywhere All Nature's forms Thine impress bear?

Greater, O Lord! Thy glories are Than all the heavenly chariot far. Whose mind can grasp Thy world's design? Whose word can fitly Thee define? Whose tongue set forth Thy powers divine?

Can heart approach, can eye behold Thee in Thy righteousness untold? Whom didst Thou to Thy counsel call, When there was none to speak withal Since Thou wast first and Lord of all?

Thy world eternal witness bears That none its Maker's glory shares. Thy wisdom is made manifest In all things formed by Thy behest, All with Thy seal's clear mark imprest.

Before the pillars of the sky Were raised, before the mountains high Were wrought, ere hills and dales were known, Thou in Thy majesty alone Didst sit, O God! upon Thy throne!

Hearts, seeking Thee, from search refrain, And weary tongues their praise restrain. Thyself unbound by time and place, Thou dost pervade, support, embrace The world and all created space.

The sages' minds bewildered grow, The lightning speed of thought is slow. "Awful in praises" art Thou named; Thou fillest, strong in strength proclaimed, This universe Thy hand has framed.

Deep, deep beyond all fathoming, Far, far beyond all measuring, We can but seek Thy deeds alone; When bow Thy saints before Thy throne Then is Thy faithfulness made known.

Thy righteousness we can discern, Thy holy law proclaim and learn. Is not Thy presence near alway To them who penitently pray, But far from those who sinning stray?

Pure souls behold Thee, and no need Have they of light: they hear and heed Thee with the mind's keen ear, although The ear of flesh be dull and slow. Their voices answer to and fro.

Thy holiness forever they proclaim: The Lord of Hosts! thrice holy is His name!

JEHUDA HALEVI.



Servant Of God

Oh! would that I might be A servant unto Thee, Thou God by all adored: Then, though by friends out-cast, Thy hand would hold me fast, And draw me near to Thee, my King and Lord!

Spirit and flesh are Thine, O Heavenly Shepherd mine! My hopes, my thoughts, my fears, Thou seest all, Thou measurest my path, my steps dost know. When Thou upholdest, who can make me fall? When Thou restrainest, who can bid me go? Oh! would that I might be A servant unto Thee, Thou God, by all adored. Then, though by friends out-cast, Thy hand would hold me fast, And draw me near to Thee, my King and Lord!

Fain would my heart come nigh To Thee, O God! on high, But evil thoughts have led me far astray From the pure path of righteous government.

Guide Thou me back into Thy holy way, And count me not as one impenitent. Oh! would that I might be A servant unto Thee, Thou God, by all adored. Then, though by friends out-cast, Thy hand would hold me fast, And draw me near to Thee, my King and Lord!

If in my youth I still Fail to perform Thy will, What can I hope when age shall chill my breast? Heal me, O Lord! with Thee is healing found— Cast me not off, by weight of years opprest, Forsake me not when age my strength has bound. Oh! would that I might be A servant unto Thee, Thou God, by all adored. Then, though by friends out-cast, Thy hand would hold me fast, And draw me near to Thee, my King and Lord!

Contrite and full of dread, I mourn each moment fled Midst idle follies roaming desolate; I sink beneath transgressions manifold, That from Thy presence keep me separate; Nor can sin-darkened eyes Thy light behold. Oh! would that I might be A servant unto Thee, Thou God, by all adored. Then, though by friends out-cast, Thy hand would hold me fast, And draw me near to Thee, my King and Lord!

So lead me that I may Thy sovereign will obey. Make pure my heart to seek Thy truth divine; When burns my wound, be Thou with healing near! Answer me, Lord! for sore distress is mine, And say unto Thy servant, I am here!

Oh! would that I might be A servant unto Thee, Thou God, by all adored! Then, though by friends out-cast, Thy hand would hold me fast, And draw me near to Thee, my King and Lord!

JEHUDA HALEVI.



My King

Ere time began, ere age to age had thrilled, I waited in His storehouse, as He willed; He gave me being, but, my years fulfilled, I shall be summoned back before the King.

He called the hidden to the light of day, To right and left, each side the fountain lay, From out the stream and down the steps, the way That led me to the garden of the King.

Thou gavest me a light my path to guide, To prove my heart's recesses still untried; And as I went, Thy voice in warning cried: "Child! fear thou Him Who is Thy God and King!"

True weight and measure learned my heart from Thee; If blessings follow, then what joy for me! If naught but sin, all mine the shame must be, For that was not determined by the King.

I hasten, trembling, to confess the whole Of my transgressions, ere I reach the goal Where mine own words must witness 'gainst my soul, And who dares doubt the writing of the King?

Erring, I wandered in the wilderness, In passion's grave nigh sinking powerless: Now deeply I repent, in sore distress, That I kept not the statutes of the King!

With worldly longings was my bosom fraught, Earth's idle toys and follies all I sought; Ah! when He judges joys so dearly bought, How greatly shall I fear my Lord and King!

Now conscience-stricken, humbled to the dust, Doubting himself, in Thee alone his trust, He shrinks in terror back, for God is just— How can a sinner hope to reach the King?

Oh! be Thy mercy in the balance laid, To hold Thy servant's sins more lightly weighed, When, his confession penitently made, He answers for his guilt before the King.

Thine is the love, O God! and Thine the grace, That folds the sinner in its mild embrace; Thine the forgiveness bridging o'er the space 'Twixt man's works and the task set by the King.

Unheeding all my sins, I cling to Thee! I know that mercy will Thy footstool be: Before I call, oh! do Thou answer me, For nothing dare I claim of Thee, my King!

O Thou Who makest guilt to disappear, My help, my hope, my rock, I will not fear; Though Thou the body hold in dungeon drear, The soul has found the palace of the King.

MOSES B. NACHMAN.



To The Soul

O thou, who springest gloriously From thy Creator's fountain blest, Arise, depart, for this is not thy rest! The way is long, thou must prepared be, Thy Maker bids thee seek thy goal— Return then to thy rest, my soul, For bountifully has God dealt with thee.

Behold! I am a stranger here, My days like fleeting shadows seem. When wilt thou, if not now, thy life redeem? And when thou seek'st thy Maker have no fear, For if thou have but purified Thy heart from stain of sin and pride, Thy righteous deeds to Him shall draw thee near.

O thou in strength who treadest, learn To know thyself, cast dreams away! The goal is distant far, and short the day. What canst thou plead th' Almighty's grace to earn? Would thou the glory of the Lord Behold, O soul? With prompt accord Then to thy Father's house return, return!

JEHUDA HALEVI.



Sabbath Hymn

Come forth, my friend, the bride to meet, Come, O my friend, the Sabbath greet!

"Observe ye" and "remember" still The Sabbath—thus His holy will God in one utterance did proclaim. The Lord is one, and one His name To His renown and praise and fame. Come forth, my friend, the bride to meet, Come, O my friend, the Sabbath greet!

Greet we the Sabbath at our door, Well-spring of blessing evermore, With everlasting gladness fraught, Of old ordained, divinely taught, Last in creation, first in thought. Come forth, my friend, the bride to meet, Come, O my friend, the Sabbath greet!

Arouse thyself, awake and shine, For, lo! it comes, the light divine. Give forth a song, for over thee The glory of the Lord shall be Revealed in beauty speedily. Come forth, my friend, the bride to meet, Come, O my friend, the Sabbath greet!

Crown of thy husband, come in peace, Come, bidding toil and trouble cease. With joy and cheerfulness abide Among thy people true and tried, Thy faithful people—come, O bride! Come forth, my friend, the bride to meet, Come, O my friend, the Sabbath greet!

SHELOMO HALEVI.



O Sleeper! Wake, Arise!

O sleeper! wake, arise! Delusive follies shun, Keep from the ways of men and raise thine eyes To the exalted One. Hasten as haste the starry orbs of gold To serve the Rock of old. O sleeper! rise and call upon thy God!

Behold the firmament His hands have wrought on high, See how His mighty arms uphold the tent Of His ethereal sky, And mark the host of stars that heaven reveals— His graven rings and seals. Tremble before His majesty and hope For His salvation still, Lest, when for thee the gates of fortune ope, False pride thy spirit fill. O sleeper! rise and call upon thy God!

Go seek at night abroad Their footsteps, who erewhile Were saints on earth, whose lips with hymns o'erflowed, Whose hearts were free from guilt. Their nights were spent in ceaseless prayer and praise, In pious fast their days. Their souls were paths to God, and by His throne Their place is set anigh. Their road through life was but a stepping-stone Unto the Lord on high. O sleeper! rise and call upon thy God!

Weep for thy sins, and pause In wrongful deeds, to implore God's pardoning grace, nor fret thyself because Of evildoers more. Cleave to the right, and of thy substance bring To honor Him, thy King. When saviours then Mount Zion joyfully Ascend with eager feet, And nations shout for gladness, thou wilt be Prepared thy God to meet. O sleeper! rise and call upon thy God!

Whence does man's wisdom flow— Man, who of dust is wrought, Whose poor pre-eminence on earth does show Over the beast as naught? Only those gazing with the inward eye Behold God's majesty: They have the well-spring of their being found, More precious far than wine. Thou also thus, though by earth's fetters bound, Mayst find thy Rock divine. O sleeper! rise and call upon thy God!

The Lord is Lord of all, His hands hold life and death, He bids the lowly rise, the lofty fall, The world obeys His breath. Keep judgment, then, and live and cast aside False and rebellious pride, That asketh when and where, and all below And all above would know; But be thou perfect with the Lord thy God! O sleeper! rise and call upon thy God!

JEHUDA HALEVI.



The Land Of Peace

Whose works, O Lord, like Thine can be, Who 'neath Thy throne of grace, For those pure souls from earth set free, Hast made a dwelling-place?

There are the sinless spirits bound Up in the bond of life, The weary there new strength have found, The weak have rest from strife.

Sweet peace and calm their spirits bless, Who reach that heavenly home, And never-ending pleasantness— Such is the world to come.

There glorious visions manifold Those happy ones delight, And in God's presence they behold Themselves and Him aright.

In the King's palace they abide, And at His table eat, With kingly dainties satisfied, Spiritual food most sweet.

This is the rest forever sure, This is the heritage, Whose goodness and whose bliss endure Unchanged from age to age.

This is the land the spirit knows That everlastingly With milk and honey overflows— And such its fruit shall be.

SOLOMON IBN GEBIROL.



The Heart's Desire

Lord! unto Thee are ever manifest My inmost heart's desires, though unexprest In spoken words. Thy mercy I implore Even for a moment—then to die were blest.

Oh! if I might but win that grace divine, Into Thy hand, O Lord, I would resign My spirit then, and lay me down in peace To my repose, and sweetest sleep were mine.

Afar from Thee in midst of life I die, And life in death I find, when Thou art nigh. Alas! I know not how to seek Thy face, Nor how to serve and worship Thee, Most High.

Oh! lead me in Thy path, and turn again My heart's captivity, and break in twain The yoke of folly: teach me to afflict My soul, the while I yet life's strength retain.

Despise not Thou my lowly penitence, Ere comes the day, when, deadened every sense, My limbs too feeble grown to bear my weight, A burden to myself, I journey hence.

When to the all-consuming moth a prey, My wasted form sinks slowly to decay, And I shall seek the place my fathers sought, And find my rest there where at rest are they.