CHAPTER XXII. 2
REMAINING MEMBERS OF MICROPROSOPUS.
734. THE Male is extended in right and left,
through the inheritance which He receiveth (i.e., from Chokmah and Binah).
735. But whensoever the colours are mingled
together then is He called Tiphereth, and the whole body is formed into a tree
(the Autz Ha-Chaiim, or Tree of Life), 3
great and strong, and fair and beautiful, Dan. iv. 11.
736. "The beasts of the field had shadow under
it, and the fowls of the heaven dwelt in the boughs thereof, and all flesh was
fed of it."
737. His arms are right and left. In the right
arm is Chesed and Life; in the left is Geburah and Death.
738. Through Däath are His inner parts formed,
and they fill the Assemblies and Conclaves, as we have said.
739. For thus is it written: "And through Däath
shall the Conclaves be filled."
740. Afterwards is His body extended into two
thighs, et intra hæc continentur duo renes, duo testiculi masculini.
741. Omne enim oleum, et dignitas, et vis
masculi e toto corpore in istis congregatur; nam omnes exercitus, qui prodeunt
ab iis, omnes prodeunt et morantur in orificio membri genitalus.
742. And therefore are they called Tzabaoth,
the Armies; and they are Netzach (Victory, the seventh Sephira) and Hod
(Glory, the eighth). For Tiphereth is Tetragrammaton, but Netzach and
Hod are the armies; hence cometh that name, Tetragrammaton Tzabaoth.
743. Membrum masculi est extremitas totius
corporis, et vocatur Yesod, fundamentum, et hic est gradus ille qui mitigat
fminam. For every desire of the Male is toward the female.
744. Per hoc fundamentum ille ingreditur in
fminam in locum qui vocatur Tzion et Jerusalem. Nam hic est locus tegendus
fminæ, et in uxore vocatur uterus.
745. And hence is Tetragrammaton Tzabaoth
called Yesod, the Foundation (the ninth Sephira). Also it is written,
Ps. cxxxii. 13: "Since Tetragrammaton hath chosen Tzion to be a habitation fur
Himself, He hath desired Her."
746. When Matronitha, the mother, is separated,
and conjoined with the King face to face in the excellence of the Sabbath, all
things become one body.
747. And then the Holy One--blessed be He!--sitteth
on His throne, and all things are called the Complete Name, the Holy Name.
Blessed be His Name for ever, and unto the ages of the ages.
748. All these words have I kept back unto this
day, which is crowned by them for the world to come. And now herein are they
manifested, O blessed be my portion!
749. When this Mother is conjoined with the
King, all the worlds receive blessing, and the universe is found to be in joy.
750. Like as the male (Microprosopus)
existeth from the Triad (Kether, Chokmah, and Binah), and His beginning
is with the Triad, in this same manner are all things disposed, and the end of
the whole body is thus; also the Mother (Inferior) receiveth not the
blessing except in the Syntagma of the Triad, and these paths are Netzach, Hod,
751. And she is mitigated, and receiveth
blessing in that place which is called the Holy of Holies below.
752. As it is written, Ps. cxxxii. 3: "Since
there Tetragrammaton giveth His blessing." For there are two paths; that which
is above, and that which is below.
753. Hence there is permission granted unto
none to enter therein, save unto the High Priest, who entereth from the side
of Chesed, in order that none other might enter into that supernal place save
that which is called Chesed.
754. And He entereth into the Holy of Holies,
and the Bride is mitigated, and that Holy of Holies receiveth blessing, in the
place which is called Tzion.
755. But Tzion and Jerusalem are two paths, one
denoting Mercy, and the other justice.
756. For concerning Tzion it is written, Isa. i.
27: "Through Meshephat, judgment, it is redeemed." And concerning Jerusalem it
is written, ibid. 21: "Justice, Tzedeq, abideth in Her," as we have
757. And every desire of the Male is toward the
Female. But thus are these called, because hence proceed blessings for all the
worlds, and all things receive blessing.
758. This place is called Holy, and all the
holinesses; of the Male enter therein, through that path of which we have
759. But they all come from the supernal head
of the Male skull, from that portion of the supernal brain wherein they
760. And this blessing floweth down through all
the members of the body even unto those which are called Tzabaoth, the Armies.
761. And all that which floweth down throughout
the whole body is congregated therein, and therefore are they called Tzabaoth,
the Armies; because all the armies of the superiors and inferiors go forth
762. And that which floweth down into that
place where it is congregated, and which is emitted through that most holy
Yesod, Foundation, is entirely white, and therefore is it called Chesed.
753. Thence Chesed entereth into the Holy of
Holies as it is written, Ps. cxxxiii. 3: "For there Tetragrammaton commanded
the blessing, even life for evermore."
764. Rabbi Abba said: "Scarcely could the Holy
Light-bearer (i.e., Rabbi Schimeon) finish the word, 'life' before his
words ceased altogether. But I was still writing them down, and thought that
there would still be more for me to write, but I heard nothing.
765. "But I raised not mine head, since the
light around him was so great that hereunto I could not look that way.
766. "Therefore I trembled, and I heard a
Voice, which cried aloud and said, Prov. iii. 2: 'Length of days and years of
767. "I heard another Voice, Ps. xxi, 5: 'Seeketh
life from thee,' &c.
768. "Through that whole day the fire departed
not from the house, and there was no one who could come near unto him, because
they were unable, for the fire and the light encircled him through that whole
769. But I tell upon my face on the ground, and
770. When therefore the lire was withdrawn, I
saw that that Holy Light-bearer, the Holy of the Holy Ones (i.e., Rabbi
Schimeon) had been taken away from this world.
771. "But having been turned round, his body
had fallen on his right side, and his face still bore a smile.
772. "And Rabbi Eleazar, his son, arose, and
taken his hands in his, kissed him; but I
kissed the dust which was beneath his feet.
773. The Companions wished to mourn for him,
but they could not speak. Yet the Companions began to weep, and Rabbi Eleazar
prostrated himself thrice, and could not open his mouth.
774. At last he began, and said O my father! O
my father! there were Three, 1 and into One have
775. "Now shall the living creatures (the
Cherubim) rush forth (from the Name); the birds shall fly upward
and hide themselves in the opening of the Great Sea, and all the Companions
shall drink their blood."
776. But Rabbi Chiya arose upon his feet and
said: Hitherto hath the Holy Light-bearer (Rabbi Schimeon) taken care
of us (otherwise, hath occupied himself with us). Now is the time not fitting
for any other thing save to pay him due honours."
777. Therefore Rabbi Eleazar and Rabbi Abba
arose, and put upon him the sepulchral garment; and who ever saw such a
disturbance and mingled crowd of learned men? Through the whole house ascended
fragrant odours (of spices brought for the dead).
778. Then they placed him in the coffin; and no
man except Rabbi Eleazar and Rabbi Abba did these services for him.
779. But the lictors and soldiers came
from Kaphar (otherwise, from Tzipori and Tardaia, or doctors and learned men
from the country). and drove them away. 2
780. But the inhabitants of Maronæa rescued
them with great tumult, because they thought that he was not to be buried
781. When therefore the sepulchral bier was
forth, he (i.e., the body of Rabbi Schimeon)
was raised above it in the air, and a fire flamed around him.
782. And a Voice was heard (saying):
"Come ye and assemble together, and enter in unto the nuptials of Rabbi
Schimeon. Isa. lvii.: 'Let him enter in with peace, and let them rest in their
783. When he was carried into the sepulchral
cave, a Voice was heard in the cave saying: "This is He who disturbed the
earth, and made the kingdoms tremble."
784. How many liberties are stored up in.
heaven for thee!
785. This is that Rabbi Schimeon Ben Yochai,
concerning whom his Lord was glorified daily. Blessed is his portion above and
786. How many highest treasures are reserved
787. Concerning him it is said, Dan. xii. 13:
"But go thou thy way till the end be, for thou shalt rest, and stand in thy
lot at the end of the days."
Hereunto is the Lesser Holy
Compare the symbolism of the many breasts of the Ephesian Diana.
336:2 The "Idra
Zuta" contains twenty-two chapters, the number of the letters of the Hebrew
alphabet, of the chapters of St. John's Apocalypse. and of the verses of the
1st, 2nd, 4th, and 5th chapters of Lamentations of Jeremiah, &c. It is the
number of the Qabalistical keys.
that the tree of life is the united body, and the tree of knowledge of good
and evil the separated.
Referring to Rabbi Schimeon, Rabbi Abba, and himself having symbolized Kether,
Chokmah, and Binah.
de Rosenroth adds a Latin note here to the effect that it is doubtful whether
this was for insult, or because they were jealous of the honour of burying