151. And this is the tradition: This eye, which is the eye of observation, is ever open, ever smiling, and ever glad.

152. Such are not the inferiors, who in themselves have redness, and blackness, and whiteness-three colors; and are not always open, for there are eyelids as a protection over these eyes.

153. And concerning this matter it is written, Ps. xlv. 23: "" Awake, O Lord: why sleepest Thou?" And, 2 Kings xix. 16: "Open Thine eyes, O Lord."

154. When they are opened, for some are they opened for good, and on some are they opened for evil.

155. Woe unto him upon whom it is opened, so that the eye is mingled with redness, and unto whom the redness appeareth, spreading across that eye. Who can escape

from it?

156. But the Ancient of Days is blessed, presiding over that eye the white brilliance of whiteness, seeing that also it is of such whiteness that it endureth all whiteness.

157. Blessed also is his portion whom that brilliance of all whiteness irradiateth.

158. And concerning this certainly it is written, Prov. xxii. 9: "The good eye is to be blessed." And it is written, Isa. ii. 5: "Be ye present, O house of Jacob, and let us walk in the light of Tetragrammaton! "

159. This is the tradition: Save in all these instances, the name of the Ancient One is concealed from all, and is not mentioned in the law, save in one place, where Microprosopus sware unto Abraham.

160. Like as it is written, Gen. xxii. 16: "By Myself have I sworn, saith Tetragrammaton." (Understand) that this is said concerning Microprosopus.

161. Also it is written, Gen. xlviii. 20: "In thee shall Israel bless." That is, the superior Israel.

162. Also it is written, Isa. xlix. 3: "Israel, in whom I will be glorified." In these passages the Ancient of Days is called Israel.

163. But we have also stated that the Ancient of Days is

called by His name, yet both this (statement) and the other

are correct.

164. Thus is the tradition: It is written, Dan. vii. 9: “I beheld until the thrones were cast down, and the Ancient of Days did sit."

165. The thrones were cast down." What is this? He spake unto Rabbi Yehuda, and said: "Stand in thy place and explain these thrones."

166. Rabbi Yehuda answered: "It is written (Dan. vii. 9), 'His throne is of fiery flame'; and upon that throne sat the Ancient of Days."

167. "For what reason? Because thus is the tradition: If the Ancient of Days were not seated upon that throne, the universe could no longer exist before that throne.

168. "When the Ancient of Days sitteth upon that throne, it is subject unto Him. For He who sitteth upon it ruleth

over it.

169. "But at that time when He departeth from that throne, and sitteth upon another throne, the first throne is overturned, lest any should rule over it save the Ancient One, who alone can sit upon it."

170. Rabbi Schimeon spake unto Rabbi Yehuda, and said: May thy way be ordained for thee, and may it be pointed out (unto thee) by the Ancient of Days!"

CHAPTER X

CONCERNING THE NOSE OF MACROPROSOPUS

171. And come, behold, lo! it is written, Isa. xli. 4: "I, Tetragrammaton, (am) first and with the last. I am HE HIMSELF" (Hoa).

172. All things are Hoa, He Himself, and He Himself is hidden on every side. So also is His nose.

173. From the nose is the face known.

174. And come see! What is the (difference) between the Ancient One and Microprosopus? Over these nostrils He ruleth; one of which is life, and the other is the life of life.

175. This nose is as a mighty gallery, whence His Spirit rusheth forth upon Microprosopus, and they call it the Giver.

176. And it is thus: The Spirit descendeth; and again the Spirit from hence proceedeth through those nostrils. 177. One is the Spirit; She goeth forth unto Microprosopus, so that He may be aroused in the Garden of Eden. 178. And one is She the Spirit of Life, through Whom in process of time the sons of David hope to know Wisdom.

179. And from that gallery ariseth the Spirit, and proceedeth from the concealed brain, and at length resteth upon King Messiach.

180. Like as it is written, Isa. xi. 2: "And the Spirit of Tetragrammaton shall rest upon him, the Spirit of Wisdom and Understanding, the Spirit of Counsel and Might, the Spirit of Knowledge, and of the Fear of Tetragrammaton."

181. Apparently four spirits (are described) here. But we have already said that the Spirit is one; why, then, are three (others added unto it?) Arise, Rabbi Yosi, in thy place.

182. Rabbi Yosi arose and said: "In the days of King Messiach, one shall not say unto the other, 'Teach me this Wisdom.'

183. "Because it is thus written, Jer. xxxi. 34: 'A man shall no more teach his neighbor, etc., because all shall know Me, from the least of them even unto the greatest of them.'

184. "And in that time shall the Ancient of Days arouse His Spirit which proceedeth from His brain, the most concealed of all.

185. "And when that cometh forth all the inferior spirits are aroused with Her.

186. "And who are they? They are the holy crowns of Microprosopus.

187. "And there are six other spirits which are given. They are those of whom it is written: 'The Spirit of Wisdom and Intelligence, the Spirit of Counsel and Might, the Spirit of Knowledge and of the Fear of the Lord.'

188. "For thus is the tradition: It is written, 1 Kings ii.

12: And Solomon sat upon the throne of David.' Also it is written, 1 Kings x. 19: The throne had six steps.'

189. "And King Messiach will be seated on those seven (steps). These are those six, and the Spirit of the Ancient of Days, Who is above them, is the seventh.

190. "Like as it is said, 'There are three spirits which comprehend three others.'"

191. Rabbi Schimeon said unto him: "Thy spirit shall rest in the world to come."

192. Come behold! It is written, Ezek. xxxvii. 9: "Thus saith the Lord, 'Come from the four winds, O Spirit!" But what have the four winds of the world to do with this?

193. Nevertheless, the four winds are aroused; those three, namely, and the Spirit of the Concealed Ancient One; whence there are four.

194. And thus is the matter; because when that one is produced, three others are produced with it, who in themselves comprehend three others.

195. But it is the will of that Holy and Blessed One to produce the one Spirit, Who in Herself includeth all others.

196. Because it is written, Ezek. xxxvii. 9: “From the four spirits, come, O spirit!" It is not written thus: "Ye four spirits, come!" but "From the four spirits, come!"

197. And in the days of King Messiach there shall be no need that one should teach another; for that one Spirit Who in Herself includeth all spirits, knoweth all Wisdom and Understanding, Counsel and Might, (and is) the Spirit of Science and of the Fear of the Lord; because She is the Spirit comprehending all spirits.

198. Therefore is it written, "From the four spirits "; which are those four comprehended in the seven steps of which we have just spoken, section 189.

199. And this is the tradition: All things are comprehended in this Spirit of the Ancient of the Ancient Ones,1 Who proceedeth from the concealed brain, into the gallery of the nostrils.

1 I.e., the Spirit.

200. And come see! Wherein is the difference between the nose (of Macroprosopus), and the nose (of Microprosopus).

201. The nose of the Ancient of Days is life in every part. Concerning the nose of Microprosopus it is written, Ps. xviii. 8: "There went up smoke out of His nostrils, and fire out of His mouth devoured," etc.

202. There goeth up a smoke through His nostrils, and out of that smoke is a fire kindled.

203. When that smoke goeth up, what afterward followeth? Coals are kindled by it. What is the meaning of this "by it"? By that smoke, out of that nose, out of that fire. 204. This is the tradition: When Rav Hammenuna the elder wished to offer up his prayer, he said, "I pray unto the Lord of the nostrils, unto the Lord of the nostrils do I pray."

205. And this is that which is written, Isa. xlviii. 9: “In My praise (that is, My nose) will I refrain My nostrils for thee." In which place the sentence is concerning the Ancient of Days.

206. This is the tradition. The size of this nose is so vast that three hundred and seventy-five worlds are supported by it, which all adhere unto Microprosopus.

207. This is the praise of the conformation of the nose. 208. And this, and all forms of the Ancient of Days, are seen, and are not seen; they are seen by the lords of lords viz., by pious men - and they are not seen by any others.

CHAPTER XI

CONCERNING THE BEARD OF MACROPROSOPUS IN GENERAL

209. Rabbi Schimeon began, and said: Woe unto him who extendeth his hand unto that most glorious supernal beard of the Holy Ancient One, the concealed of all.

210. This is the praise of that beard; the beard which is concealed and most precious in all its dispositions; the beard which neither the superiors nor the inferiors have known; 1 the beard which is the praise of all praise; the beard to which

1 Because it is the beard of Macroprosopus, the Concealed Ancient One.

VOL. IV.-17.

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