a case?' Like as it is said in Est. vii. 10: ́And the wrath of the king was appeased,' SHKKH, Shekakah; that is, Became quiet from his wrathfulness.' 385. Another exposition: He was appeased through his wrath, which is intimated in these words, Num. xi. 15: And if Thou dealest thus with me, kill me, I pray Thee, out of hand, if I have found grace in thy sight.' 66 6 Kill me, I pray Thee, out of hand;' this is judgment of judgments. But 'Blessed is the people whose God is Tetragrammaton;' this is mercies of mercies. 387. "Another exposition: SHKKH, Shekakah, is the name which includeth all names,' in consequence of * which that Holy Blessed One maketh His wrath to pass away, and caused Microprosopus to be at peace, and taketh away all those extraneous (matters) from the midst. 388. "We have learned through Barietha (or the tradition given forth without the holy city), that that path of the conformation of the holy supernal Ancient of the Ancient Ones, which descendeth in the beard beneath the nostrils of the nose, and this inferior path, are equal in every way, in such a manner that that which is below is like that which is above. The superior (path) is called passing over transgression'; the inferior, 'He hath not kept his anger for ever.' It is not at first sight evident why this word should be the name which includeth all names." But if we examine it by Gematria we shall soon see the reason. SHKKH,SH+K+K+H=300+20+20+5=345= SHMH, Shemah=Ha Shem, The Name. This title Shemah is applied to the Tetragrammaton frequently as being the name of all names, and therefore SHKKH is taken as concealing Tetragrammaton. + Compare the precept in the Smaragdine tablet of Hermes Trismegistus: That which is below is like that which is above, and that which is above is like that which is below, for the performance of the miracles of the one substance." This is the fundamental principle of all the ancient mystic doctrines, whether qabalistical, mythological, alchemical, or magical; and in this formula all are contained. As is God, so is the universe; as is the Creator the Supernal Man, so is the created the inferior man ; as Macrocosm, so Microcosm; as eternity, so life! 389. "Also we have learned this: 'He hath not kept,' i.e., there is no place wherein anger can remain. Like as in the superior there is opportunity given for taking away (anger), so also in the inferior is the (same opportunity) afforded. 390. "We have learned this: whensoever in this Ancient One, the most concealed of all, this path is uncovered, it is well for all the inferior (paths);* for then appeareth counsel for doing good to them all. 391. "But when it is withdrawn, and is not uncovered, there is no counsel, neither is there any who knoweth Him, save Himself.† 392. "Like as also none knoweth the superior Eden, save Himself, save Him, the Ancient of the Ancient Ones. 393. "And concerning this it is written, Ps. xcii. 6: 'O Lord, how excellent are Thy works! Thy thoughts are very deep!" 66 394. Rabbi Schimeon said unto him: May thy works be reckoned in order in the world to come by the Ancient of the Ancient Ones!" CHAPTER XVII. CONCERNING THE SIXTH PART OF THE BEARD OF MACROPROSOPUS. 395. The hair is arranged in the sixth conformation, and ascendeth from below upwards, and toucheth the circles * That is, the lower forms of the Sephiroth. ↑ Himself, HVA, Hoa, whom we can only symbolize by this pronoun; HE, Who is the Absolute; HE, Who is beyond us; that awful and unknowable Crown, Who hath said, I AM; in Whom is neither past nor future, He who is the ETERNAL PRESENT. Therefore is HE, Hoa, the Father, known of none save the Son, IHVH, and him to whom the Son will reveal Him. For none can see Hoa and live, for they would be absorbed in Him. of most excellent fragrance, even unto the beginning of the mouth above; and the hair descendeth from the beginning (of the mouth above) unto the beginning of the opening of the mouth below. 'Arise thou! Rabbi Yisa, and expound this conformation." 66 6 66 396. Rabbi Yisa arose, and commenced, and said, Is. liv. 10: And thy blessing shall not depart from thee !' 66 397. Also it is written: 'And in everlasting compassion have I had mercy upon thee.' 398. Do not these verses contradict one another? They do not. For this is what we have learned: there is given a compassion (of one kind), and again there is given a compassion of another kind. For the one is the interior compassion, and the other is the external compassion. 399. "The interior compassion is that of which we have spoken concerning the Ancient of Days, and that is concealed in this part of the beard, which is called the angle of the beard. 66 400. Neither is it advisable for a man to destroy this part (of his beard) because of this interior compassion of the Ancient of Days. 66 401. And therefore is it written concerning the inferior priesthood, Lev. xxi. 5: 'They shall not make baldness upon their head, neither shall they shave off the angle of their beard.' 66 402. Wherefore? Lest they should destroy the path of the Mercy of the Ancient One. For also the priesthood is (symbolically) referred unto this path. 66 403. Also we have learned in the Book of Concealed Mystery' that every work existeth in order that it may procure increase for Mercy, and that it may establish the same; also that this is not to be cut off nor removed from the world. And My ComNamely, the Com 404. “This is that which is written: passion shall not depart from thee.' passion of the Ancient of Days. 405."(But when it is said in another text), 'And in Mercy, OVLM, Olahm, for ever (this is the sense), the mercy which is called 'mercy for ever' is the second form concerning which it is written, Ps. lxxxix. 2: I have said, Mercy shall be built up for ever.' 66 406. And this compassion of the Ancient of Days is the mercy of truth. And (this phrase) ' mercy of truth' is not said concerning the life of the body, but concerning the life of the soul. 407. "And therefore is it written, Mic. vii. 18: 'Since He Himself wisheth Mercy.' This is the sixth conformation of the venerable beard of the Ancient of the Ancient Ones." CHAPTER XVIII. CONCERNING THE SEVENTH PART OF THE BEARD OF MACROPROSOPUS. 408. THE seventh conformation is that wherein the hair is wanting, and there appear two apples in the circles of fragrance, fair and beautiful of aspect. 409. Rabbi Schimeon commenced, and said, Cant. ii. 3: "Like as the apple-tree among the trees of the wood, so is my beloved among the sons.' 410. "What is the apple-tree? Like as this in itself hath three colours, so do the two apples of the holy blessed one contain six colours. 411. "And those two apples which are the seventh conformation include all the six conformations before mentioned. 412. "And concerning them is that passage (to be taken in), Prov. xvi. 15: 'In the light of the countenance of the King is life.' 413. Also we have learned that from those apples goeth forth the life of the universe, and it giveth joy unto Microprosopus; like as it is written, Num. vi. 24: The Lord maketh His countenance to shine upon thee.' 66 414. And it is written: 'In the light of the countenance of the King is life.' In the light of the countenance of the King.' Those are the two apples of the circles of fragrance of which we have spoken. 66 6 415. The Lord make His countenance to shine upon thee.' Here is understood the exterior countenance which when it shineth blesseth the universe. 416. And we have learned that whensoever those external lights shine He blesseth the whole world, and wrath is no longer found in the universe. 417. And if these externals (do this), how much more do these two apples, which ever shine, which ever are joyful! 418. "This is a tradition, given forth without the city.* 'When those two apples are disclosed, Microprosopus appeareth in joy; for all those inferior lights are joyful; and all those inferiors shine; and all the worlds rejoice, and are perfected in all perfection; and all things rejoice and shine, and no good thing is wanting; all things are satisfied at once; all things rejoice together at the same time. 419. Come, behold! The external countenance at times shineth, at times is obscured; and therefore is it written: The Lord make His face to shine upon thee.' And, Ps. i.: 'And cause His face to shine upon us. Selah.' 420. "Whence (we learn), that it is not always (luminous), but only when those superior apples are uncovered. 421. "This have we learned by tradition. 'Those hidden apples shine, and are ever brilliant; and from them * I suppose this means later than the Captivity. |