316. "And all of them are found in the number thirteen. 317. "Therefore is the beard of the King, the Ancient One, most venerable among all, at once in its entirety concealed and most excellent.

318. "And because it is most excellent before all things, and concealed, there is no mention made concerning it in any place in the law, and it is not manifested.

319. "But what beard is manifested? The beard of the Great High Priest, and from that beard descendeth the influx unto the inferior beard of the inferior high priest.11

320. "How is the beard of the high priest disposed? The beard of the high priest is disposed in eight conformations. Because also the high priest hath eight vestments, when the ointment descendeth upon his beard.

321. "This is that which is written, Ps. cxxxiii. 2: Like the precious oil upon the head descending upon the beard, the beard of Aaron, which descendeth according to the proportion of his attributes,' etc.

322. "And whence is this to us? Because it is written in the same place: Also for brethren to dwell together in equality.' The word 'also' increaseth the signification of the inferior high priest.

323. "Seeing that in the same way as the inferior high priest ministereth in the high priesthood, so also, if it be permitted to say so, doth the High Priest above minister in His high priesthood.

324. "This is the first ordination of the beard of the Ancient One, the most concealed of all."

325. Rabbi Schimeon said unto him: "It is justly thy due, Rabbi Isaac, that thou shouldest be under the ornament of the conformation of the beard, and that thou shouldest receive the light of the countenance of the Ancient of Days, the Ancient of the Ancient Ones. Blessed is thy portion, and blessed be my lot with thee in the world to come."

forth His splendor upon Microprosopus, so that the latter shines by reflected light.

11 The Great High Priest is the son, Microprosopus, symbolized on earth by the high priest. Compare what St. Paul says about Christ being our Great High Priest.

CHAPTER XIII

CONCERNING THE SECOND PART OF THE BEARD OF
MACROPROSOPUS

326. "Arise, Rabbi Chisqiah, and stand in thy place, and declare the worthiness of this part of the holy beard."

327. Rabbi Chisqiah arose, and began his speech, and said, Cant. vii. 10: "I am my beloved's, and his desire is toward me.'

328. "Who is under consideration here, that 'I am my beloved's'? and because that 'his desire is toward me'?

329. "I have meditated, and lo! I have beheld the most excellent light of the supernal lights.

330. "It shone forth, and ascended on three hundred and twenty-five sides.

331. "And in that light was a certain obscurity washed away, like as when a man batheth in a deep river, whose divided waters flow round him on every side from that part which is above.

332. "And that light ascendeth unto the shore of the deep superior sea,1 for all good openings and dignities are disclosed in that opening.

333. "I asked of them what might be the interpretation of that which I beheld; and, commencing, they replied, 'NVSHA OVN, Nosha Auan, Thou hast beheld iniquity being taken away.'"

334. He said: "This is the second disposition," and sat down.

335. Rabbi Schimeon said: Now is the universe united together (or mitigated). Blessed be thou, Rabbi Chisqiah, of the Ancient of the Ancient Ones!

336. Rabbi Schimeon said: All the lights are congregated together which come under this holy seal.

337. I bear witness that the highest heavens from the highest (powers) are above me, and the highest holy earth from the supernals, because now I can see what man hath not

1 Binah, the third Sephira, which is called the "sea" in the "Book of Concealed Mystery." It answers to the first letter H, He, in the Tetragrammaton.

beheld from that time, when Moses for the second time ascended the mountain of Sinai.

338. For I see that my countenance shineth like the vehement splendor of the sun, who is about to issue forth for the healing of the universe.2

339. Like as it is written, Mal. iv. 2: "But unto you that fear my name shall the sun of righteousness arise and healing in its wings."

340. Furthermore, I know that my countenance shineth; Moses neither knew nor perceived (the fact).

341. Like as it is written, Exod. xxxiv. 29: "And Moses knew not that the skin of his face shone."

342. Furthermore, I behold before me with mine eyes those thirteen sculptured (forms of the beard of Macroprosopus), and like flaming light did they shine.

343. And when the second of those (dispositions) was explained by thy mouth, that same at once was raised, and conformed, and crowned, and concealed in the concealment of the forms of the beard, but all the others were reinstated (in outward form).3

344. And what is more, that one (formation), whilst it was explained by the mouth, flamed forth in splendor, and was crowned with a crown, and seated upon a throne, like a king in the midst of his army.

345. And when the explanation ceased it ascended, and was crowned with a holy crown, and ordained, and concealed, and again placed among the forms of the holy beard; and thus with (the forms) all and singular.

346. Be ye glad, O my holy companions! for surely (the universe) shall not be in such a condition until King Messiach shall come.

2 This phrase "splendor of the sun, who is," etc., evidently refers to the sixth Sephira, Tiphereth, or beauty, the splendor of the countenance of Microprosopus, while the "universe" refers to Malkuth.

3 While Rabbi Chisqiah was speaking Rabbi Schimeon had this vision of the conformations of the beard.

CHAPTER XIV

CONCERNING THE THIRD PART OF THE BEARD OF
MACROPROSOPUS

347. "Arise, Rabbi Chisqiah, for the second time."

348. We have learned that before Rabbi Chisqiah arose, a voice came forth and said: "One angel doth not undertake two messages.

349. Rabbi Schimeon was disturbed, and said: "Assuredly, let each (of you) speak singly in his place (in respect of the symbolism of the seven inferiors); but as for myself, and Rabbi Eleazar my son, and Rabbi Abba, we (three) refer unto the highest and complete perfection (of the whole decad). Arise, Rabbi Chiya." 1

350. Rabbi Chiya arose, and, commencing, said, Jer. i. 6: "Ahah Adonai Tetragrammaton!2 Ah, Lord Tetragrammaton! behold, I can not speak, for I am a child.'

351. "Therefore, why was it that Jeremiah could not speak, seeing that many sayings had passed from his lips prior to his saying this? Did he not therefore lie (when he said) that which is written (in the text): 'Behold, I can not Deber, speak'?

352. "But we have learned that God influenced him so that he should speak to this end. For this is the tra

1 On a little consideration it will be seen that this meeting of ten of the principal Rabbis - viz., Schimeon, Eleazar, Abba, Yehuda, Yosi ben Jacob, Isaac, Chisqiah ben Rav, Chiya, Yosi, and Yisa - was intended to be symbolical of the ten Sephiroth, wherein, furthermore, the three first-named were also representative of the great trinity of the crown, the king, and the queen. In other words, to speak plainly, the whole arrangement of this assembly was closely similar to the constitution of a masonic lodge. Confer also section 13 of this book, wherein these three Rabbis further symbolize the "Three Pillars of the Sephiroth this assembly of the ten forms of the Greater Holy Assembly. But on reference to the Idra Zuta" we shall find that the Lesser Assembly consists of only seven Rabbis, of which the seventh, Rabbi Isaac, came in later than the others. These seven were Schimeon, Eleazar, Abba, Yehuda, Yosi ben Jacob, Chiya, and Isaac. (Compare "Idra Zuta," section 13.)

66

2 This is the Hebrew text of the Polyglot Bible, but in that of the "Idra Rabba," "Anah Tetragrammaton Elohim" is substituted for "Adonaï Tetragrammaton."

dition: What is the difference between Debur, and Amirah? 'Amirah' is, as it were, (simple) speech, wherein is required no especial uplifting of the voice; 'Debur' is a public speaking, wherein is indeed necessary (considerable) elevation of voice and (loud) proclamation of words.

353. "Since it is written, Exod. xx. 1: 'And God spake all these words, saying.'

354. "And according to what we have learned (by tradition), The whole earth heard this Debur, speech, and the whole earth trembled.' Because also it is written: Vayedeber, and He spoke forth.' And it is not written: mar, and he said.'

Vayo

355. "So also in this place: 'Behold! I can not speak, Deber'; that is, as a herald, by declaring an address, and convincing the world through the Holy Spirit.

356. "If thus be the matter, this is also to be noted which is written: Vayedeber Tetragrammaton; and Tetragrammaton spake unto Moses, saying.' Nevertheless, what one of the prophets was so great as Moses? For never was any man so worthy as he; for he heard the Debur, loud voice, like the proclamation of a herald, and he feared not, neither did he tremble; while the other prophets trembled even at Amirah, the speech, and were greatly afraid.

357. "Also we have learned that through the first and second dispositions of the beard it is necessary to pass on to the third; like as it is written, Job xxxiii. 29: 'Behold, God worketh all this with man by three paths.'

358. "And come, behold! it is necessary through the two first conformations that thou pass on unto the third, because the third form is in the midst.

359. "For, under the nose, beneath the two nostrils, there issueth a certain path, and from that path the hairs are wanting.

360. "Wherefore are they wanting? Because it is written, Mic. vii. 18: Va-Ghober Ghal Peshang, and passing

8 The same word which is here rendered thus is translated in the ordinary version of the Bible, "oftentimes."

4 See section 217 of this book, and also the "Book of Concealed Mystery," chapter II, section 8.