277. As it is written, Isa. lviii. 11: "And like a fountain of waters, whose waters fail not."
278. And therefore is She called "My love," since from the grace of kindred association They rest in perfect unity.
279. 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.
280. And therefore doth Solomon expound those two forms of the Woman; and concerning the first form indeed he worketh hiddenly, seeing it is hidden.
281. But the second form is more fully explained, seeing that it is not so hidden as the other.
282. 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."
283. 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 for ever, 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.
284. As it is written, Lev. xvi. 30: "Since in that day he shall atone for you."
285. Also it is written, Lev. xxv. 10: "And ye shall hallow the fiftieth year." This year is IVBL, Yobel , jubilee.
286. 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 which ever goeth forth and floweth, and goeth forth and faileth not.
287. It is written, Prov. ii. 3: "If thou wilt call Binah the Mother, and wilt give thy voice unto Thebunah."
288. Seeing it is here said, "If thou wilt call Binah the Mother," wherefore is Thebunah added?
289. 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.
290. 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.
291. 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.
292. 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.
293. And when all things are comprehended, they are comprehended therein, and are called by that name of Father, Mother, and Son.
294. And these are ChKMH, Wisdom , Father; BINH, Understanding , Mother; and DOTh, Däath, Knowledge . 295. Since that Son assumeth the symbols of His Father and of His Mother, and is called DOTh, Däath , Knowledge, since He is the testimony of Them both.
296. And that Son is called the first-born, as it is written, Exod. iv. 22: "Israel is my first-born son."
297. And since He is called first-born, therefore it implieth dual offspring.
298. And when He increaseth, in His Crown appear three divisions.
299. 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.
300. Nevertheless, He ( the Son ) receiveth the inheritance of His Father and of His Mother.
301. What is that inheritance? These two crowns, which are hidden within Them, which They pass on in succession to this Son.
302. From the side of the Father ( Chokmah ) there is one Crown concealed therein, which is called Chesed.
303. And from the side of the Mother ( Binah ) there is one Crown, which is called Geburah.
304. And all those crown His head ( i.e. , the Head of Microprosopus), and He taketh them.
305. 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.
306. 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.
307. The Son becometh the heir of His Father and of His Mother, and not the Daughter, but by Him is the Daughter cherished.
308. As it is written, Dan. iv. 12: "And in that tree food for all."
309. 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.
310. All things are thus. Father and Mother are mutually contained in and associated with themselves.
311. And the Father is the more concealed ( of the two ), and the whole adhereth unto the Most Holy Ancient One.
312. And dependeth from the Holy Influence, which is the Ornament of all Ornaments.
313. And they, the Father and the Mother, constitute the abode, as I have said.
314. As it is written, Prov. xxiv. 3, 4: "Through Chokmah is the abode constructed, and by Thebunah is it established, and in Däath shall the chambers be filled with all precious and pleasant riches.
315. Also it is written, Prov. xxii. 18: "For it is a pleasant thing if thou keep ( Däath ) within thee."
316. This is the system of all things, even as I have said, and ( all things ) depend from the Glorious Holy Influence.
317. Rabbi Schimeon said: In the ( former ) Assembly I revealed not all things, and all those things have been concealed even until now.
318. And I have wished to conceal them, even unto the world to come, because there also a certain question will be propounded unto me. 319. As it is written, Isa. xxxiii. 6: "And Chokmah and Däath shall be the stability of thy times, and strength of salvation; the fear of Tetragrammaton is His treasure," &c., and they shall seek out Wisdom, Chokmah.
320. Now truly thus is the will of the Most Holy and Blessed God, and without shame will I enter in before His palace.
321. It is written, 1 Sam. ii. 3: "Since AL DOVTh, El Daoth , is Tetragrammaton." Daoth, or of Knowledges (plural), properly speaking, for He acquireth Daoth by Inheritance.
322. Through Daoth are all His palaces filled, as it is written, Prov. xxix.: "And in Däath shall the chambers be filled."
323. And therefore Däath is not furthermore revealed, for It occulty pervadeth Him inwardly.
324. And is comprehended in that brain and in the whole body, since "El Daoth is Tetragrammaton."
325. 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, Edoth , of testimony .
326. For HVA, Hoa , He Himself, is the testimony of all things, the testimony of the two portions.
327. And it is said, Ps. lxxviii. 5: "And He established a testimony, ODVTh, in Jacob."
328. 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.
329. When the matter is hidden, that Father and Mother contain all things, and all things are concealed in them.
330. 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.
331. HVA, Hoa , He Himself, is all things; blessed be Hoa, and blessed be His Name in eternity, and unto the ages of the ages.
332. 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.
333. All are words of hidden meaning for those who have entered in and departed thence, and so are they all.
334. And those words have hereunto been concealed; therefore have I feared to reveal the same, but now they are revealed.
335. 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.
336. 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.
337. 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!
338. 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.
339. 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,
340. 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.
341, HE said: Mouth, mouth, which hath followed out all these things, they shall not dry up thy fountain.
342. 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."
343. 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 ).
344. 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.
345. And this day suffereth not increase, neither can it pass on into the place of another day, for this whole day hath been yielded unto my power.
346. And now I begin to reveal these things, that I may not enter ashamed into the world to come. Therefore I begin and say:
347. "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.'"
348. 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.
349. For I say that all the lights which shine from the Supreme Light, the Most Concealed of All, are all paths (leading) towards that light.
350. And in that Light which existeth in those single paths, whatsoever is revealed is revealed.
351. And all those lights adhere mutually together, this light in that light, and that light in this light.
352. And they shine mutually into each other, neither are they divided separately from each other.
353. 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.
354. 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.
355. That Light which is manifested is called the Vestment; for He Himself, the King, is the Light of all the innermost.
356. In that Light is Hoa, Who is not separated nor manifested.
357. 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.
358. And whensoever the matter is accurately examined all those lights which are expanded are no longer found, save only that Highest Light.
359. 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.
360. 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.
361. And they are the beginning and the consummation. And through them are all the judgments crowned, as well superior as inferior.
362. And they all are concealed in Meshephat. And from that Meshephat is Tzedeq nourished.
363. And sometimes they call the same, MLKI TzDQ MLK ShLM, Meleki Tzedeq Melek Shalem , Melchizedek, King of Salem.
364. When the judgments are crowned by Meshephat, all things are mercy; and all things are in perfect peace, because the one temperateth the other.
365. Tzedeq and the Rigours are reduced into order, and all these descend into the world in peace and in mercy.
366. 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.
367. But whensoever sins are multiplied in the world, and the sanctuary is polluted, and the Male and Female are separated.
368. 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.
369. But wherefore is it thus? Because the Male is separated from the Female, and judgment, Meshephat, is not united unto justice, Tzedeq.
370. 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.
371. 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," &c.
372. 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.
373. 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 ).
374. 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."
375. 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."
376. 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.
377. 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 ).
378. 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.
379. 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.
380. 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.
381. 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!"
382. Come and see! When that Tzedeq, Justice, is mitigated by that Meshephat, Judgment, then is it called TzDQH, Tzedeqah , Liberality.
383. And the world is tempered by Chesed, Mercy, and is filled therewith.
384. As it is written, Ps. xxxiii. 5: "Delighting in TzDQH, Liberality, and MShPT, Judgment; the earth is full of the ChSD, Mercy, of Tetragrammaton."
385. 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.
386. As it is written, Prov. xxx. 20: "She eateth and wipeth her mouth."
387. Thenceforward and afterwards all and singular are near unto the Abyss.
388. 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 angles (otherwise, but judgments arise against the world, and desire to rush upon us).
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