Ma'aseh Merkabah Literature

The Divine (Solar/Lunar) Chariot

At the highest level of holiness are those persons who have achieved a state in which their whole personalities and all their actions are inseparably joined to the divine holiness. Of these souls it is said that they have become a "chariot" for the Shekina, and like the Chariot they are totally yielded up to the One who sits in the driver's seat, the throne of glory, and they constitute a part of the throne of glory itself, even though they are flesh and blood, men and women like all other men and women. Adin Steinsalz.


Seven Times (7 X 365 years) from one side of the epic of Babylon to the other....(Daniel, chapter 4)

And Jesus himself began to be about THIRTY years old...(Luke 3:23).

For both He that sanctifieth and they who are sanctified are all of one...Hebrews 2:11 (KJV).

THIS IS THE METATRON, THE ANGEL OF DIVINE PRESENCE (Exodus 23:20-25; 24:9,10). IT IS THE VERY LORD OF NATURE , THE GOD OF WAR HIMSELF (YHVH), REVEALED HERE TO THE WORLD (Westward) IN HIS LOWLY, NON-VIOLENT, TWO-HANDED FORM...(The Five Kinds...Leviticus 7:37; The 11th chapter of Bhagavadgita; Ephesians 1:17-23; 3:17-19, KJV).

"Ezekiel experienced this vision near the beginning of the sixth century B.C.E. Even before his book was canonized as part of the Bible, his vision had become the archetype of Jewish mystical ascent. Until the emergence of the Kabbalah, Jewish mystics used Ezekiel's account as their model. Ma'aseh merkavah, the account of the Chariot--as it came to be called--was expounded in some circles, imitated in others. An entire literature developed recounting the visionary exploits of those who followed in Ezekiel's footsteps...The journey was arduous and dangerous, requiring intense, ascetic preparation and precise knowledge of secret passwords in order to be admitted to the various heavenly palaces guarded by menacing angels. The final goal was to attain a vision of the divine figure on the throne." The Essential Kabbalah, by Daniel C. Matt, pp.3,4.

"It was not Moses, but the Angel of the Covenant who led the children of Israel out of Egypt, and brought them into the promised land, for this Angel was in the pillar and in the cloud, according to the promise which God gave to Moses, our great teacher of blessed memory. In Exodus 23:20 we hear God saying, Behold, I send an angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared. (see John 14:1-4)...The Great Mystery, How Can Three be One, A commentary on the Zohar, by Rabbi Tzvi Nassi, (pp.55,56).

THE MIDDLE PILLAR (in the Godhead) is the Metatron, who has accomplished peace above...(p.61).

My faithful teacher, R. Simeon ben Jochi, took me into one of the inner chambers of the mystery of the saving knowledge of God, and instructed me that Metatron existed from eternity. (See Colossians 1:3-20)...(p.63).

God said unto Moses, Come up unto the Lord (see Exodus 24:1, 12,13); this is Metatron. He is called by the name Metatron because in this name are implied two significations, which indicate his character. He is Lord and messenger. There is a third idea implied in the name Metatron: it signifies a Keeper; for in the Chaldee language, a keeper (or Watchman) is called "Matherath;" and because he is the Keeper (Preserver) of the world, he is called (Ps.121:4) "the Keeper of Israel." From the signification of his name we learn that he is Lord of all that is below; `because all the hosts of heaven and all things upon the earth are put under his Power and Might."...(p.61).


By Gershom Scholem


Chronologically speaking, it is in apocalyptic literature that we find the first appearance of ideas of a specifically mystical character, reserved for the elect. Scholars do not agree on whether the origins of this literature are to found among the Pharisees and their disciples or among the Essenes...It is known from Josephus that the Essenes possessed literature which was both magical and angelogical in content. His silence concerning their apocalyptic ideas can be understood as his desire to conceal this aspect of contemporary Judaism from his gentile readers. The discovery of the literary remains of the Qumran sect shows that such ideas found a haven among them. They possessed the original BOOK OF ENOCH, both in Hebrew and Aramaic...Traditions resembling those embedded in the Book of Enoch found their way into rabbinic Judaism at the time of the "tannaim" and "amoraim" (from the latter part of the first century to the fifth century and later), and it is impossible to determine precisely the breeding ground of this type of tradition until the problems presented by the discovery of the Qumran writings have been solved...

The teachings were brought over to the Pharisaic, or Lunar side of the Tree of Life by the Essenes in the first century. They came over in the name of the original Jochannan ben Zakkai (John the son of Zachariah) by John's disciple, the first Simeon bar Jochi (Simon Peter, the disciple or son of Jochannan). The names and the teachings were received by the Pharisees (according to History's great plan), and subsequently found their way into the later writings and kabbalistic speculations of rabbinic Judaism. It was the tanna Elisha ben Abuyah (whom the world knows as the apostle Paul), who brought in the Central European doctrine of Christ Hesus and Him Crucified. Thus it was said of him that he saw the Metatron and cut the shoots, giving rise to the Christian mysteries which in time seemed inimical in the eyes of some to the Judaism out of which they were born. It was later recorded that Elisha, or Acher as as he was called, became a heretic and a dualist, because he said "Instead of One perhaps there are Two." (Please see Chapter 8).


And in the midst of the trees THAT OF LIFE, in that place where the Lord rests when He goeth up into PARADISE; and this Tree is of ineffable goodness and fragrance, and adorned more than any existing thing; and on all sides it is in form gold-like and vermillion and fire-like, and covers all, and it has produce from fruits. (Galatians 5).

Its roots are in the Garden at the earth's end. And PARADISE is between corruptibility and incorruptibility. (see 1 Corinthians 15:54-58).

And Two springs come out which send forth honey and milk, and their two springs send forth oil and wine, and they separate into Four parts, and go round with quiet course, and go down into Paradise of Eden between corruptibility and incorruptibility...(Secrets of Enoch 8:3-6).


(Scholem continued)...The Book of Enoch was followed by apocalyptic writings up to the time of the tannaim, and, in different ways even later. Esoteric knowledge in these books touched not only upon the revelation of the end of time and its awesome terrors, but also upon the structure of the hidden world and its inhabitants: heaven, the Garden of Eden, and Gehinnom, angels and evil spirits, and the fate of the souls in this hidden world. Above this are revelations concerning the Throne of Glory and its Occupant, which should apparently be identified with "WONDERFUL SECRETS OF GOD" mentioned by the Dead Sea Scrolls. Here a link can be established between this literature and the much later traditions concerning the "ma'seh bereshit" and the "ma'seh merkabah."...

The mysteries of the Throne constitute here a particularly exalted subject which to a large extent set the patterns for the early form of Jewish mysticism. It did not aspire to an understanding of the true nature of God, but to a perception of the phenomenon of the Throne on its Chariot as it is described in the first chapter of Ezekiel, traditionally entitled "ma'seh merkabah." The mysteries of the world of the Throne, together with those of the Divine Glory which is revealed there, are the parallels in Jewish esoteric tradition to the revelations on the realm of the divine in Gnosticism. The 14th chapter of the Book of Enoch, which contains the earliest example of this kind of literary description, , was the source of a long visionary tradition of describing the world of the Throne and the visionary ascent to it, which we find portrayed in the books of the merkabah mystics. In addition to interpretations, visions, and speculations based on the "ma'seh merkabah", other esoteric traditions began to crystallize round THE FIRST CHAPTER OF GENESIS, which was called"ma'seh bereshit." These two terms were subsequently used to describe those subjects dealing with these topics.

Both Mishna and Talmud (Hag.2:1 and the corresponding Gemara in both the Babylonian and Jerusalem Talmud) show that, in the first century of the common era, esoteric traditions existed within these areas, and severe limitations were placed on public discussion of such subjects: "The story of Creation should not be expounded before two persons, nor the chapter on the Chariot before one person, unless he is a sage and already has an independent understanding of the matter." Evidence concerning the involvement of Johannan b. Zakkai and his disciples in this sort of exposition proves that this esotericism could grow in the very center of a developing rabbinic Judaism, and that consequently this Judaism had a particular esoteric aspect from its very beginning. On the other hand, it is possible that the rise of Gnostic speculations, which were not accepted by the rabbis, made many of them tread very warily and adopt a polemic attitude. Such an attitude is expressed in the continuation of the Mishna quoted above" "Whoever ponders on Four things, it were better for him if he had not come into the world: what is above, what is below, what was before time, and what will be hereafter."...

Merkabah terminology is found in a hymn-fragment in the Dead Sea Scrolls, where the angels praise "the image of the Throne of the Chariot...From the very beginning these traditions were surrounded by an aura of particular sanctity. Talmudic aggadah connects exposition of the Merkabah with THE DESCENT OF FIRE FROM ABOVE which surrounds the expositor....Other and more daring expressions are used to describe the ecstatic and emotional character of these experiences. Distinct from the exposition of the Merkabah...was the ecstatic contemplation of the Merkabah experienced AS AN ASCENT TO THE HEAVENS, namely "DESCENT TO THE MERKABAH," through entering "pards" (paradise). This was not a matter for exposition and interpretation but of vision and personal experience. This transition, which once again connects the revelations of the Merkabah with the apocalyptic tradition, is mentioned in the Talmud alongside the exegetic traditions. (Hag 14b). It concerns the Four sages who "entered pards." Their fate demonstrates that here we are dealing with spiritual experiences which were achieved by contemplation and ecstasy. Simeon b. Azzai "looked and died"; Ben Zoma "looked and was smitten" (mentally); Elisha b. Avuyah, called Aher ("other"), forsook rabbinic Judaism and "cut the shoots," apparently becoming a dualistic Gnostic; R. Akiva alone "entered in peace and left in peace," or in another reading, "ascended in peace and descended in peace." (Rabbi Akiva ascended in peace and descended in peace, because he didn't look, he didn't inquire, and therefore didn't see any more than it was given to him to see). So R. Akiva, a central figure in the world of rabbinic Judaism, is also the legitimate representative of a mysticism within its boundaries... Kabbalah, G. Scholem, pp.10-14.

The early Christian mystics saw, they inquired, and then they sealed up their visions with Seven Seals. (Revelation 5:1).

"Mention of the Essene hopes of a New Age of glory leads us naturally to some comments on the special theological views of the Essenes that informed their understanding of history and gave to their community its peculiar institutions. The Essenes belong in the center of that movement (known as) apocalypticism. The late visionaries of the Old Testament, notably the author of Daniel, as well as the later Baptist and Christian communities, discovered themselves to be living in the last days of the Old Age, or rather in the days when the Old Age was passing away and the Kingdom of God was dawning. According to apocalypticism, the upsurge of evil powers in the world reflected the last defiant outbreak of cosmic Satanic powers. The gifts of the Holy Spirit manifest in the community of the faithful, adumbrated the age of the Spirit to follow the final war in which the Spirit of Truth and his heavenly armies would put an end to the rule of the powers of Darkness. The constitution of the Essene community was a crystallized apocalyptic vision. Each institution and practise of the community was a preparation for or, by anticipation, a realization of, life in the New Age of God's rule. ON THE ONE HAND, THEIR COMMUNAL LIFE WAS A REENACTMENT OF THE EVENTS OF THE END TIMES, both the final days of the Old Age AND the era of Armageddon. (An understanding that is reflected everywhere in the Gospel narratives). On the other hand, their community, being heirs of the kingdom, participated already in the gifts and glories that were the first fruits of the Age to come. For the apocalypticists of Qumran the key to these future mysteries was At Hand. One had only to read biblical prophecies with the understanding given the inspired interpreter (that is, one who reads with the power of the Holy Spirit) because the secrets of events to come in the last days were foretold by God through the mouth of the holy prophets…

In apocalyptic exegesis, three principles should be kept in mind. Prophecy openly or cryptically refers to the last days. Second, the so-called last days are in fact (in types and figures) the present, the days of the sect's life. And finally, the history of ancient Israel's redemption, her offices and institutions, are prototypes of the events and figures of the New Israel.

On this basis, the Essene camp in the wilderness found its prototype in the Mosaic camp of Numbers (Numbers 2 to 4; 9:15-10:28). The Essenes retired to Qumran to 'prepare the way of the Lord' in the wilderness. As God established His ancient covenant in the desert, so the Essenes entered into a New Covenant on their return to the desert. As Israel in the desert was mustered into army ranks in preparation for the Holy War of Conquest, so the Essenes marshaled their community in battle array and wrote liturgies of the Holy Warfare of Armageddon." Understanding the Dead Sea Scriptures by Hershel Shanks, pp.26,27.

Blessed be the God and Father of our Lord Jesus Christ (the Great Angel of Divine Presence), which according to to his abundant mercy hath begotten us again unto a lively hope by the Resurrection of Jesus Christ (the ancient mystery of Jehoshua) from the dead.

To an inheritance incorruptible, and undefiled, and that fadeth not away, reserved in heaven for you.

Who are kept by the Power of God through faith unto salvation READY TO BE REVEALED IN THE LAST TIME...(1 Peter 1:3-5).

MERKABAH (From the Jewish perspective)

By : Kaufmann Kohler

Symbolic Significance.
In the Enoch Literature.
Origin of the Conception.

The Heavenly Throne; hence "Ma'aseh Merkabah," the lore concerning the heavenly Throne-Chariot, with especial reference to Ezek. i. and x. The conception of Yhwh riding upon cherubim, or fiery cloud-birds, upon the heavens or the clouds, is certainly genuinely Hebrew (see Ps. xviii. 11 [A. V. 10]; Deut. xxxiii. 26; Ps. lxviii. 5 [A. V. 4]; Isa. xix. 1); hence His "war-chariot" (Hab. iii. 8 and Isa. lxvi. 15, Hebr.) and the name "chariot" for the ark with the cherubim (I Chron. xxviii. 18). Just as the Assyrian sunchariot with its horses is employed in the legend of the ride of Elijah to heaven (II Kings ii. 11; comp. Enoch lxx. 2, lxxii. 5, lxxiii. 2), so did the prophet Ezekiel in his vision, probably suggested by Babylonian sculpture, see Yhwh riding on the Throne-Chariot when leaving the doomed Temple at Jerusalem (see Müller, "Ezechielstudien," 1895, pp. 8-11; Bertholet, "Das Buch Hezekiel," 1897, p. 12). To a later age Ezekiel's picture became a sacred mystery known by the term "Merkabah" as early as the time of Ben Sira (Ecclus. xlix. 8). The ancient Mishnah lays down the rule: "The Ma'aseh Merkabah should not be taught to any one except he be wise and able to deduce knowledge through wisdom ('gnosis') of his own" (?ag. ii. 1). Job beheld the throne of God, and his daughters sang the doxology of the Ma'aseh Merkabah (according to the Testament of Job, ed. Kohler, vii. 39, xi. 25; see Kohut Memorial Volume, pp. 282, 288). Quite characteristic is the story given in Tosef., ?ag. ii. 1; ?ag. 14b; Yer. ?ag. ii. 77a:(p?e?µat????; see Joël, "Blicke in die Religionsgeschichte," 1880, pp. 133-135).

"R. Eleazar ben 'Arak was riding on a mule behind R. JOHANAN B. ZAKKAI, when he asked for the privilege of being initiated into the secrets of the Merkabah. The great master demanded proof of his initiation into the gnosis, and when Eleazar began to tell what he had learned thereof, R. Johanan immediately descended from the mule and sat upon the rock. 'Why, O master, dost thou descend from the mule?' asked the disciple. 'Can I remain mounted upon the mule when the telling of the secrets of the Merkabah causes the Shekinah to dwell with us and the angels to accompany us?' was the answer. Eleazar continued, and, behold, fire descended from heaven and lit up the trees of the field, causing them to sing anthems, and an angel cried out, 'Truly these are the secrets of the Merkabah.' Whereupon R. Johanan kissed Eleazar upon the forehead, saying, 'Blessed be thou, O father Abraham, that hast a descendant like Eleazar b. 'Arak!' Subsequently two other disciples of R. Johanan b. Zakkai walking together said to each other: 'Let us also talk together about the Ma'aseh Merkabah'; and no sooner did R. Joshua begin speaking than a rainbow-like appearance [Ezek. i. 28] was seen upon the thick clouds which covered the sky, and angels came to listen as men do to hear wedding-music. On hearing the things related by R. Jose, R. Johanan b. Zakkai blessed his disciples and said: 'Blessed the eyes that beheld these things! Indeed I saw myself in a dream together with you, seated like the select ones [comp. Ex. xxiv. 11] upon Mount Sinai; and I heard a heavenly voice saying: "Enter the banquet-hall and take your seats with your disciples and disciples' disciples, among the elect, the highest ('third') class"'"

Symbolic Significance.

Obviously this is a description of an ecstatic state in which the pictures that the mind forms are beheld as realities (comp. Tosef., Meg. iv. 28 and Meg. 24—"Blind ones saw them"). The study of the Merkabah was theosophy; to the initiated the ?ayyot and the Ofannim around the Heavenly Throne became beings that lived and moved before their eyes (see Joël, l.c. p. 152). It was in fact considered perilous to penetrate into these mysteries. "A youth who studied the '?ashmal' [Ezek. i. 27, Hebr.] was consumed by the fire which sprang forth from it" (?ag. 13a; comp. Shab. 80a). Only the older men dared to be initiated into those mysteries. "I am not old enough," said R. Eleazar when R. Johanan b. Nappa?a wished to instruct him in them. They were to be imparted in suggestions ("initial sentences," "rashe pera?im") rather than in complete chapters (?ag. 13a). "The bird that flew over the head of Jonathan b. Uzziel as he studied them was consumed by the fire surrounding him" (Suk. 28a; comp. Meg. 3a). "Ben 'Azzai was seated meditating on the Torah, when, behold, a flame encircled him; the people told R. A?iba, and he went to Ben 'Azzai, saying, 'Art thou studying the mysteries of the Merkabah?'" (Cant. R. i. 10; Lev. R. xvi.). "IN THE FUTURE EZEKIEL (the son of man) WILL COME AGAIN AND UNLOCK FOR ISRAEL THE CHAMBERS OF THE MERKABAH" (Cant. R. i. 4).

Glimpses of the mysteries of the Merkabah may be discerned in such rabbinical sayings as the following: "The angel Sandalfon towers above the rest of the angels the length of a five hundred years' journey; his feet touch the earth while his head reaches the holy ?ayyot. He stands behind the Throne-Chariot binding wreaths for his Master" (?ag. 13b). To R. Ishmael b. Elisha is ascribed the saying that when offering the incense in the Temple as high priest he beheld the angel Akatriel ("the wreath-binding one"; Sandalfon?) seated on the Throne and asked him for a blessing (Ber. 7a; comp. Bacher, "Ag. Tan." i. 267). One of these great archangels is said to equal in size a third part of the world (Ex. R. iii.). Concerning the lion, the ox, the eagle, and the man as the four faces of the ?ayyot, see ?ag. 13b; on account of these four, which carry God's Throne-Chariot, the latter is called also "Tetramoulon"="Quadriga" (Ex. R. iii. 3; comp. Jellinek, "B. H." iii. 92-95).

In the Enoch Literature.

The Merkabah mysteries, which remained the exclusive property of the initiated ones, the "?enu'im" or "?ashsha'im" (see Essenes), have been preserved chiefly in the Enoch literature of the pre-Christian centuries, and in the "Hekalot" of the geonic time, known also as the "Merkabah" and "Enoch Books" (see Jellinek, "B. H." ii. 40-47, 114-117, and Introduction xiv.-xvii., xxx., xxxii.; iii. 83-108, 161-163, and Introduction xx.-xxv.; v. 170-190 and Introduction xli.-xliii.; Wertheimer, "Batte Midrashot," ii. 15-28; see Hekalot). Part of it has been embodied in the "payye?an-?edushshah" literature and has found its way also into other ancient apocrypha, such as the Testament of Abraham, the Ascensio Isaiæ, etc. Besides the descriptions of the seven heavens with their hosts of angels, and the various storehouses of the world, and of the divine throne above the highest heaven, the most remarkable feature is that the mysteries rest on the belief in the reality of the things seen in an ecstatic state brought about by ablutions, fasts, fervent invocations, incantations, and by other means. This is called "the Vision of the Merkabah" ("?efiyat ha-Merkabah"), and those under this strange hallucination, who imagine themselves entering the Heavenly Chariot and floating through the air, are called "Yorede Merkabah" ("those that go down into the ship-like chariot"; Jellinek, "B. H." iii. 90, 94 et seq.). In this chariot they are supposed to ascend to the heavens, where in the dazzling light surrounding them they behold the innermost secrets of all persons and things, otherwise impenetrable and invisible.

Particularly significant is the warrior-nature of the angels surrounding the Throne-Chariot; flames dart forth from their eyes; they ride upon fiery horses (comp. Zech. vi. 1-8) and are armed with weapons of fire (Jellinek, l.c.). In order to be allowed to pass these terrible beings the Merkabahrider must provide himself with amulets or seals containing mysterious names ("Hekalot," l.c.xvii.-xxii., xxx.), and in order to be able to step before the Throne he must recite certain prayers until God Himself addresses him, if he be worthy. The "Hekalot" mention especially either R. A?iba or R. Ishmael, and their associates of the Bar Kokba time, as types of the "Yorede Merkabah."

The central figure and chief actor in the theophany, however, is the "Prince of the Face," Metatron, the one next to the Throne, whose name, or whose seventy names, are like God's, and who is none else than Enoch translated to heaven and transformed into the highest angel. He is the one who imparted to man all the knowledge of heaven and of the past and the future (see especially Jellinek, l.c. v. 170-176), exactly as Enoch did in the Ethiopic and Slavonic Books of Enoch.

The Name of Jesus in Greek

Origin of the Conception.

Concerning the origin of the Merkabah-ride, Jellinek ("B. H." iii. p. xxii.) expressed the opinion that Persian Sufism gave rise to its peculiar notions, and Bloch ("Monatsschrift," 1893, pp. 18-25, 69-74, 257-266, 305-311) endeavored to trace them all back to Arabic mysticism. But recent researches concerning the Mithra worship and the Mithra liturgy have cast altogether new light on the whole Merkabah lore. Mithra, the heavenly charioteer, with his Quadriga, a chariot drawn by four horses, who was worshiped in ancient Persia as the god of light and regarded in early Roman times as the prime mover of the world, formed of the four elements (Dio Chrysostomus, "Oratio," xxxvi.; see Cumont, "Die Mysterien des Mithra," 1903, pp. 87-88; Windischmann, "Zoroastrische Studien," 1863, pp. 309-312), was invoked under mysterious rites as the mediator between the inaccessible and unknowable Deity, in the ethereal regions of light, and man on earth (Cumont, l.c. pp. 95, 122). These rites bear such a striking resemblance to those by means of which the Merkabah-riders approached the Deity that there can scarcely be any doubt as to the Mithraic origin of the latter (see Dieterich, "Eine Mithrasliturgie," 1903, pp. 7-15). The only difference between them is that while the Mithra-worshipers, at least those of Roman times, had the coming forth of Mithra as the highest god their aim, the Merkabah-riders have the seeing of the Lord on high as their goal, Metatron-Mithra, the archangel, being the divine charioteer who ushers them into the presence of God. Otherwise there is the same hallucination at work which makes the ecstatic imagine that he is lifted up from the earth to heaven to see the sun, stars, and winds come forth from their places; to behold the sun (or sun-god) and the entire celestial household, the seven rulers of the celestial poles, or the archangels; and finally to gaze at the luminous youthful Mithra in all his beauty—the youthful Me?a?ron of the Jewish mystics (see Cumont, l.c. pp. 117, 151, et al.).

Such spiritualistic experiences through mystic rites had their origin in Egypt rather than in Persia. Jamblichus ("De Mysteriis," iii. 4, 5) describes the optic and acoustic illusions under which the Egyptian mystic labored as if they were realities, and at the same time he states that in the ecstatic state brought about by magic songs and proper environment the soul is encompassed by a chariot of light and ether on which it beholds the heavenly things in the light reflected from above (iii. 14; see Von Harless, "Das Buch von der Aegyptischen Mysterien," pp. 53-54, 65-66). Neoplatonic ideas, accordingly, aided in rendering the Mithra worship the center of the mystic belief in which the world of antiquity sought relief during the period when the gods of classical antiquity were losing their authority and divinity; and Jewish wisdom, following the tendency of the age, embodied it, under the name of Enoch Me?a?ron, as secret lore in its system (see Me?a?ron).

Philo took the idea of the Merkabah with its charioteer Metatron AND APPLIED IT TO HIS LOGOS ("De Somniis," i. 25; "Quis Rerum Divinarum Heres Sit," §§ 42, 48; "De Profugis," § 19; "De Confusione Linguarum," § 28; "De Monarchia," i. 1; comp. Plato, "Phædrus," ii. 46). Maimonides ("Moreh Nebukim," iii. 1-7), in his antagonism to mysticism, went so far as to dissolve the whole Merkabah theophany of Ezekiel into mere physics, notwithstanding the rabbinical warning against disclosing these mysteries (see Pes. 119a). All the stronger, therefore, grew the zeal of the mystics, as is evidenced in the renewed form of the Cabala, which lent to the Merkabah lore and all the ecstatic visions and mystic operations connected therewith new life and vigor; of this the Book of Raziel and the later Cabala are ample proof. See Ma'aseh Bereshit.K.

Copyright 2002

The Book of Ezekiel and the Book of Isaiah

A. Book of Ezekiel (The Son of Man), Chapter One:

1. Now it came to pass in the THIRTIETH year, in the FOURTH month, in the FIFTH day of the month, as I was among the captives by the river Kebar that the Heavens (shamayim) were opened, and there appeared visions (mara'ot) of Elohim.
2. In the fifth day of the month which was the fifth year of King Jeho'achin's captivity,
3. The Word of God came expressly upon Ezekiel the priest, the son of Buzi, IN THE LAND OF THE CHALDEANS
(See Habakkuk, chapter 1), by the river Kebar; and THE HAND OF THE HOLY ONE YHVH was there upon him.

4. And I looked, and, behold, A WHIRLWIND (ruach) came out of the north, A GREAT CLOUD, with a fire INFOLDING ITSELF, so that a brightness was round about it; and out of the midst thereof AS THE COLOUR OF AMBER was the Eye of Hashmal (Ayin, Eye of Vast Face), out of the midst of the fire.

And it came to pass, as they still went on, and talked, that, behold, there appeared a Chariot of Fire, and Horses of Fire, and parted them both asunder; AND ELIJAH WENT UP BY A WHIRLWIND INTO HEAVEN...(2 Kings 2:11).

And from the days of John the Baptist until NOW the kingdom of Heaven suffereth violence, and the violent take it by force.

For all the prophets and the Law prophesied until John.

AND IF YE WILL RECEIVE IT, this is Elias (Elijah), which was for to come.

They that hath ears to hear, let them hear...(Matthew 11:12-15, Malachi, chapter 4).

The Great Cloud...Hebrews 12; 1 Corinthians 10:1-12; Revelation, chapter 4 (KJV).

5. And out of the midst thereof came the likeness OF FOUR LIVING CREATURES (Chayot, Holy Beings). And this was their appearance: THEY HAD THE LIKENESS OF A MAN (Adam).

The Mystery of the Western World...Christ (the Angel of Presence) and him crucified

6. And every one had four faces, and every one of them had four wings
(Exodus 19:3,4)...

"This is based on the premise that specific sefirot stand in particular relationships of radiation with other sefirot…The face of one turns toward another and consequently there develops between them a channel of influence…

Such channels are paths of reciprocal influence between the different sefirot. This process is not a one-way influx from cause to effect. It also operates from effect to cause, dialectically turning the effect into a cause." Kabbalah, by Gershom Scholem, p.116.

7. And their feet were straight feet (they turned not as they went...Westward); and the sole of their feet was like the sole of a calf's foot (Understand Malachi, chapter 4, its relationship to the figure of the Divine Mother of the Vedas and of sign of Taurus); and they sparkled like the colour of BURNISHED BRASS (Like human alloy being forged together in the Great Furnace of 20th century events...1 Peter 1:7).
8. And they had the hands of a man under their wings on their four sides; and as for the faces and wings, of them four,
9. Their wings were joined one to another; they turned NOT
(backwards) when they went; they went everyone straightforward.
10. As for the likeness of their faces, they had the face of a man (Aquarius)); and they four had the face of a lion (Leo) on the right side; and they four had the face of an ox (Taurus) on the left side; and they four had also the face of an eagle. (Or Scorpio).

Open up the drawstrings, let down the veil and lay the line from Leo to Aquarius on the Right side of the Oracle, and the line from Taurus to the Eagle (or Scorpio) on the Left side (Ezekiel 2:1-7; 1 Corinthians 15:).

Read The Mystical Shape of the Godhead by Gershom Scholem

11. Thus were their faces; and their wings were stretched upward, two wings of every one were joined to another, and two covered their bodies.
12. And they went every one straightforward; WHEREVER THE SPIRIT WENT, THEY WENT.
13. As for the likeness of The Living Creatures (the Chayot), their appearance was like coals of fire
(KNOW YE NOT THAT YE ARE THE TEMPLE OF GOD), burning like the appearance of torches; it flashed up and down amongst the Chayot; and there was brightness to the fire, and OUT OF THE FIRE WENT FORTH LIGHTNING.

As lightning striketh out of the East to the West, so shall the coming of the Son of man be...

14. And the Chayot ran and returned as the appearance of a flash of lightning.
15. Now as I beheld the Chayot, behold one Ofan (Wheel) at the earth close by the Chayot, at the four faces thereof.
16. The appearance of the Ofanim (Wheels) and their action was like unto the Colour of Beryl; and they four had one likeness; and their appearance and their action was, as it were, an WHEEL WITHIN A WHEEL
(The Mystery of Israel surrounded by the Presence of Elohim--the other nations of the world).
17. When they went, they went toward their four sides; they turned NOT when they went.
18. As for their wings, they were high and full of fear (erah), and they four had their wings full of eyes round about.
20. Wherever the Spirit (ruach) went, so they went; and the Wheels were lifted up beside them. For the spirit of the Living Creatures
(the Four Outer Sefirot) was in the Wheels.
21. When those went, these went, and when those stood, these stood; and when those were lifted up from the earth, the Ofanim were lifted up beside them. FOR THE SPIRIT OF THE LIVING CREATURES WAS IN THE WHEELS (The Sefirot).
23. And under the Firmament (From Abyss...tahat) were their wings straight (conformable), the one to the other. amd every one had Two, which covered on this side, and every one had two, which covered on that side, their bodies
(hiding the mystery from the eyes of the world).
24. And when they went, I heard
(the voice...qol) the noise of their wings, like the voice of great waters (like the voice of the nations of the earth, the sound of the entire 20th century...Revelation 17:15), like the voice of The Almighty (Shadhai), a voice of tumult like the voice of a host; when they stood, they let down their wings (and the mystery was revealed).
25. I heard the voice from AL (EL...Aleph, Lamed...One and Thirty) within the Firmament that was over their heads, as they stood, they let down their wings.
26. And there was the likeness of A THRONE as if of sapphire
(sephirot...Exodus 24:10), supporting and from EL within the Firmament, and upon the likeness of the throne was a likeness as the appearance of a man (The Celestial Adam...the Great Angel of Divine Presence) upon it above.

Look into the East, into Russia, into the Far East...2 Thessalonians 1:6-10; Isaiah 66:15-18.

27. And I saw as the colour of amber (the Eye of Hashmal...Vast Face), as the appearance of fire round about within it. From the appearance OF HIS LOINS EVEN UPWARD; and from the appearance OF HIS LOINS EVEN DOWNWARD, I saw as it were the appearance of fire, and there was brightness round about Him.
28. AS THE APPEARANCE OF THE BOW THAT IS IN THE CLOUDS IN THE DAY OF RAIN, so was the appearance of the glory of the Lord YHVH
(2 Thessalonians 1:6-10). And when I saw it, I fell upon my face, and I heard a voice of One that spoke.

Chapter Two
1. And He said unto me: "SON OF MAN (Adam), STAND UPON THY FEET, and I will speak with you."
2. And the spirit entered into me when He spoke unto me, AND SET ME UPON MY FEET; and I heard Him that spoke unto me.

6. And thou, son of man, be not afraid of them, neither be afraid of their words, though briars and thorns be with thee, and thou dost dwell among Scorpions; be not afraid of their words, nor be dimayed at their looks, though they be a rebellious house.

7. And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious.

Chapter Three

12. Then the spirit lifted me up, and I heard behind me (in the East) the voice of a great rushing: "BLESSED BE TH GLORY OF THE LORD YHVH FROM HIS PLACE;"
13. And I heard also the noise of the Wings of the Living Creatures that touched one another, and the noise of the Wheels over against them, even the noise of a great rushing.
14. So the Spirit lifted me up, and took me away; and I went in bitterness, in the heat of my spirit, and THE HAND OF THE LORD YHVH was strong upon me....


Chapter Eight

1. And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in my house, and the elders of Judah sat before me, that THE HAND OF THE LORD YHVH Adonai fell there upon me...



2. Then I beheld, and lo, a likeness AS THE APPEARANCE OF FIRE, from the appearance of His loins and downward, and from His loins and upward, as the appearance of brightness (of splendor...zohar), as the colour of Amber. (Translated as The Eye of HaShem).

FOR THE LORD THY GOD IS A CONSUMING FIRE, even a jealous God...(Deuteronomy 4:24; Hebrews 12:29).

THE LORD IS A MAN OF WAR: THE LORD IS HIS NAME...(Exodus 15:3; Revelation 15).

Chapter Ten
1. And I looked, and behold, in the Firmament (EL of the Firmament...The Lesser Countenance), that was above the head of the Cherubim (AL-Head...The Greater Countenance), as a stone of sapphire (Sefira...A Sefirot, or a Book) was the appearance of the likeness of a throne.
2. And EL spoke to the man (ish) clothed in linen, and said: "Go in between the wheels (galgal), even under the Cherub (Enter the Temple), and fill thine hand with coals of fire from between the Cherubim, and scatter them against the city." And he went in, in my sight.

Every pattern, every design, and every principle of Creation that stands opposite, or in juxtaposition to another, is a Cherub.

3. Now (these particular) Cherubim stood on the right side of the house, when the man went in; AND THE CLOUD FILLED THE INNER COURT.
4. And the glory of the Lord YHVH mounted up from the Cherub, and stood over the threshold of the house; AND THE HOUSE WAS FILLED WITH THE CLOUD, AND THE COURT WAS FULL OF THE BRIGHTNESS OF THE LORD'S YHVH's GLORY.
5. And the sound of the wings of the Kerubim was heard even to the outer court as the voice of Almighty God (EL Shadha)i when He speaks.
6. And it came to pass, when he commanded the man clothed in linen, saying: "Take fire from between the wheel, from between the Cherubim," that he went in, and stood beside the Wheels (the Sefira).
7. And one Cherub stretched forth his hand from between the Cherubims unto the fire that was between the Cherubim, and took thereof, and put it into the hands of him that was clothed in linen, who took it and went out.
8. And there appeared in the Cherubim the form of a man's hand under their wings.
9. And I looked, and behold the Four Wheels by the Cherubim, one Wheel by one Cherub, and another Wheel by another Cherub; and the appearance of the Wheels was as the colour (translated as the Eye) of Beryl.
10. And as for their appearances, they four had one likeness, as if a Wheel had been in the midst of a Wheel .
11. When they went, they went upon their four sides; they turned NOT (backwards) as they went, but to the place wherever the Head (rosh,Vast Countenance) looked, they followed IT. They turned not (backwards) as they went.
12. AND THEIR WHOLE BODY, and their backs, and their hands, and their wings, and the Wheels were full of EYES round about, even the Wheels that THEY FOUR HAD.

Zechariah, chapter 4 (KJV).

13. As for the Wheels, it was cried unto them in my hearing, O Wheel (cycle).

Each of the Four Sefirot can be symbolized as a Cherub, a Man, a Lion, or an Eagle.

14. And every one had four faces: the first face was the face of a CHERUB, and the second face was the face of a MAN (Adam), and the third the face of a LION (areh), and the fourth the face of an EAGLE (nesher).
15. And the Cherubim were lifted up -- this is the Living Creature (the Chayah) that I saw by the river Kebar.
16. And when the Cherubim went, the Wheels (the Ofanim) went by them; and when the Cherubim lifted up their wings to mount up from the earth, the same Wheels also turned not from beside them.
17. When they stood, these stood, and when they were lifted up, these lifted up themselves also; for the Spirit of the Living Creatur was in them.
18. Then the glory of the Lord YHVH departed from off the threshold of the house (above earthly reasoning), and stood above the Cherubim.
19. And the Cherubim lifted up their wings, and mounted up from the earth in my sight: when they went forth, with the Wheels also were beside them. And every one stood at the door of the east gate of the house of the Lord YHVH; and the Glory (kavod) of Elohi of Israel was above over them.
20. This is the Living Creature that I saw under Elohi Yisroel by the river Kebar; and I knew that they were the Cherubims.
21. Every one had four faces apiece, and every one four wings; and the likeness of the hands of a man (Adam) was under their wings.
22. And the likeness of their faces was the same faces that I saw by the river Che'bar, their appearance and themselves; THEY WENT EVERY ONE STRAIGHT FORWARD
(Toward the Fullness of Time and the Western Ends of the Earth).


Chapter Six

1. In the year that King Uzziah died I saw The Lord (Adonai) sitting upon a throne, high (AL) and lifted up, and His train filled the Temple (the entire Temple of the World, from the farthest East to the farthest West, from the extreme North to the extreme South).
2. Above it stood the Seraphims; each one had SIX WINGS; with two he covered (hid) his face, with two he covered (hid) his feet, and with two he did fly
(from one end of the Earth to the other, and from one state of consciousness to another).
3. And one called unto the other, and said: "Holy, holy, holy is the Lord YHVH of Hosts (tzabaoth); THE WHOLE EARTH IS FULL OF HIS GLORY.

4. And the posts of the Door moved at the Voice of him that cried, and the House was filled with smoke.

4. And the Mothers (Alef, Mem, Shin) of the Gatekeepers (the rest of the twenty-two letters) were moved at the voice of them that called, and the house was filled with cloud.


Books of Enoch - Introduction

The most prolific descriptions of the Chariot appear in the Books of Enoch. Enochian literature takes its name from Enoch, son of Yared. Enoch was "a righteous man in his generation" and "walked with Elohim." It is believed that in ancient times there may have been as many as 100,000 volumes of Enochian literature, nearly all of whose last remains were lost in the fiery destruction of the Great Library of Alexandria. This literature was virtually unknown from the fourth (when banned by Hilary, Jerome, and Augustus...Augustine?) until the late nineteenth century CE, when three manuscripts deemed as authentic Enochian material were discovered. Two of the manuscripts, I Enoch and III Enoch, were in Ethiopian translation: these were found in what was once Abyssinia, the domain of King Solomon's infamous lover, the Queen of Sheba. The third manuscript, II Enoch, known as the "Book of the Secrets of Enoch", was preserved in two Slavonic versions: these were found in Russia and Serbia. I Enoch and II Enoch were translated by R.H. Charles. H. Odeburg translated III Enoch ("Hebrew Book of Enoch"). The Books of Enoch that are mentioned here should not be confused with the "Canons of Enoch," which were discovered and translated into European languages in the early nineteenth century. These latter books, which influenced Romantic artists and poets such as Thomas Moore, William Blake, and Lord Byron, are from a different tradition.

The authorship and dates of origin of the remaining Enochian books are obscure. The three manuscripts cited, replete with errors of addition, corruption, and omission, may well be the remnants of volumes given to Sheba by King Solomon (This affair is an apocryphal story) and subsequently handed down through generations. At the very least, biblical scholars agree that the Books of Enoch are the most important Apocrypha and Pseudoepigrapha pre-dating the Christian era. It has been well established that all New Testament authors were more or less influenced by them. The translations of the three Books of Enoch had been long out of print by the time the Work of the Chariot republished them in the early 1970's.

The texts address a wide range of topics: there are numerous messianic references, extensive angeologies and demonologies, elaborate descriptions of the various heavens and hells, lists of Divine Names, lists of names of Metatron, and allusions to mystical states associated with ascending the Tree. The most prominent Chariot sections describe the ascension and transformation of Enoch ben Yared into Metatron, known as "The Youth" (Nar) to whom the Lord YHVH revealed the deepest secrets, and whom the Lord YHVH made the "operational manager" of this universe. Metatron, chief of the angels, is referred to in the Tanakh (notably in Proverbs 22.6 and Job 32.6), as well as the Zohar (I.223b). III Enoch, the "Hebrew Book of Enoch," contains a long discourse on the ascension of the Celestial Chariot by Rabbi Ishmael, the last High Priest before the destruction of the first Temple of Jerusalem. The ascension of Rabbi Ishmael drew vigorous protests from some of the high angels, who objected to the admission of his relatively impure human spirit to the supernal World of Emanation (Atziluth). When high angels get too close to the supernal Sefiroth in the World of Emanation, their wings burn: perhaps they were envious? The ascension by Rabbi Ishmael of the Celestial Chariot is a narrative allegory for the mystical ascent of the Central Column of the Tree.


And from thence I went to another place... And he showed me a mountain range of fire that burnt day and night.
And I went beyond it and saw seven magnificent mountains, all differing from the other, and the stones (thereof) were magnificent and beautiful, magnificent as a whole, of glorious appearance and fair exterior. Three towards the east, one founded on the other, and three towards the south, one upon the other, and deep ravines no one of which joined with any other. AND THE SEVENTH MOUNTAIN WAS IN THE MIDST OF THESE, AND IT EXCELLED THEM IN HEIGHT, RESEMBLING THE SEAT OF A THRONE

Revelation 17:9-14.

And fragrant trees encircled the throne. AND AMONG THEM WAS SUCH A TREE such as I had never yet smelt, neither was any amongst them nor were others like it. It had a fragrance beyond all fragrance, and its leaves and wood wither not forever. And its fruit is beautiful and its fruit resembles the dates of palm. Then I said: "HOW BEAUTIFUL IS THIS TREE, and fragrant, and its leaves are fair, and its blooms very delightful in appearance."

Then answered Michael one of the holy and honored angels who was with me, and was their leader. And he said to me: "Enoch, why dost thou ask me regarding the fragrance of the tree, and why dost thou wish to learn the truth?" Then I answered to him saying: "I WISH TO KNOW ABOUT EVERYTHING, BUT ESPECIALLY THIS TREE." And he answered saying: "This high mountain that thou hast seen, whose summit is like the Throne of God, is His Throne, where the Holy Great One, the Lord of Glory, the Eternal King will sit, when He shall come down to visit the earth with goodness. AND AS FOR THIS FRAGRANT TREE, NO MORTAL IS PERMITTED TO TOUCH IT TILL THE GREAT JUDGMENT, when He shall take vengeance on all, and bring (everything) to its consummation forever. It shall then be given to the righteous and holy. Its fruits shall be for food to the elect; IT SHALL BE TRANSPLANTED TO THE HOLY PLACE, TO THE TEMPLE OF THE LORD YHVH, THE ETERNAL KING (Psalm 48:1,2)....


And there I saw One who had a Head of Days, And His Head (rosh) was white like wool. And with Him was another being whose countenance had the appearance of a man, And his face was full of graciousness, like one of the holy angels. And I asked the angel that went with me and showed me all the hidden things, concerning that Son of Man, who he was, and whence he was, (and) why he went (appeared) with the Head of Days? And He answered me and said unto me: "This is the Son of Man who hath righteousness, With whom dwelleth righteousness, And who revealeth all the treasures of that which is hidden, Because the Lord of Spirits hath chosen him, And whose lot hath the pre-eminence before the Lord of Spirits in uprightness forever...


And it came to pass after this that my spirit was translated. And it ascended into the heavens. And I saw the holy sons of God. (Romans 8:14-19). They were stepping on flames of fire, Their garments were white (and their raiment), And their faces shone like snow. And I saw two streams of fire, And the light of that fire shone like hyacinth, And I fell on my face before the Lord of Spirits. And the angel Michael seized me by my right hand, And lifted me up and led me forth into all the secrets, And he showed me all the secrets of righteousness. And he showed me all the secrets of the end of the heavens, And all the chambers of all the stars, and all the luminaries,
Whence they proceed before the face of the holy ones.

And he translated my spirit into the heaven of heavens, And I saw there as it were a structure built of crystals (diffusing light in all directions). And between those crystals, tongues of living fire. And my spirit saw the girdle that girt that house of fire, And on its four sides were streams full of living fire, And they girt that house. And round about were Serafim, Kerubim, and Ofanim; And these are they, who sleep not, And guard the throne of His glory. And I saw the angels, who could not be counted, A thousand thousands, and ten thousand times ten thousand, encircling that house. And Michael, and Rafael, and Gabriel, and Paniel, And the holy angels who are above the heavens go in and out of that house. And they came forth from that house, And many holy angels without number. And with them the Head of Days, His head white and pure as wool, And His raiment indescribable. And I fell on my face, and my whole body became relaxed. And my spirit was transfigured, and I cried with a loud voice.


...with the spirit of power, And blessed and glorified and extolled. And these blessings which went forth out of my mouth were well pleasing before that Head of Days. And that Head of Days came with Michael and Gabriel, Rafael and Paniel, thousands and ten thousands of angels without number. (Lost passage wherein the Son of Man was described as accompanying the Head of Days, and Enoch asked one of the angels (as in Section 44:3) concerning the Son of Man as to who he was.) And he (i.e. the angel) came to me and greeted me with His voice, and said unto me: "This is the Son of Man who is born unto righteousness, And righteousness abides over him,
And the righteousness of the Head of Days forsakes him not." And he said unto me: "HE PROCLAIMS UNTO THEE PEACE IN THE NAME OF THE WORLD TO COME;

For from hence has proceeded peace since the creation of the world, And so shall it be unto thee for ever and ever and ever." And all shall walk in His ways since righteousness never forsaketh Him. With Him will be their dwelling places, and with him their heritage, And they shall not be separated from him forever and ever and ever. And so shall there be length of days with that Son of Man, And the righteous shall have peace and an upright way
In the Name YHVH of the Lord of Spirits forever and ever.


On the tenth heaven, Araboth, I saw the appearance of the Lord YHVH's Face, like iron made to glow in fire, and brought out, emitting sparks, and it burns. Thus I saw the Lord YHVH's Face, but the Lord YHVH's Face is ineffable, marvelous and very awful, and very, very terrible.

And who am I to tell of the Lord YHVH's unspeakable being, and of His very wonderful Face? And I cannot tell the quantity of His many instructions, and various voices; the Lord YHVH's throne very great and not made with hands; nor the quantity of those standing round Him, troops of Kerubim, and Serafim, nor their incessant singing, nor His immutable beauty. And who shall tell of the ineffable greatness of His glory?

And I fell prone, and could see the Lord YHVH as NOT (Lo). And I bowed down to the Lord YHVH, and the Lord YHVH spoke unto Michael: "Take Enoch, and take him out of his earthly garments, and anoint him with sweet oil, and clothe him in the garments of My glory." And Michael took me out from my (earthly) garments, and anointed me with sweet oil; and the appearance of that oil is better than great light, and his ointment is like the sweet dew, and its smell like myrrh, and shines like the rays of the sun.

And Michael did thus as the Lord YHVH told him. And I looked at myself, and I was like one of His glorious ones. And the terror and the trembling left me, and the Lord YHVH with His mouth summoned me and said, "Have courage Enoch, fear not, arise and stand before My AL-Face (OL Panay) unto Eternity. And thy Lord YHVH said to His servants tempting them: "Let Enoch stand before My AL-Face unto Eternity," and the glorious ones bowed down to the Lord YHVH, and said; "Let Enoch go according to Thy Word."

And the Lord YHVH summoned Vretiel, one of His archangels, who is wise and writes down all the Lord's works. And the Lord YHVH said to Vretiel; "Take the books from the store rooms, and give Enoch a reed, and tell him the books. And Vretiel hastened and brought Enoch the books all made sharp with myrrh (the fragrance of ancient memories).



1. When I ascended on high to behold the vision of the Chariot (merkabah), and had entered THE SIX HALLS , ONE WITHIN THE OTHER...


2. As soon as I reached the door of the Seventh Hall, I stood still in prayer before the Holy One, blessed be He, and lifting up my eyes on high (i.e. toward the Divine Majesty), I said:
3. "Lord of the Universe, I pray thee, that the merit OF AARON, son of Amram, the LOVER OF PEACE AND PURSUER OF PEACE, who received the crown of priesthood from The Glory on the mount of Sinai, be valid for me in this hour, so that Qafsiel, the prince, and the angels with him may not get power over me nor throw me down from the heavens."
4. Forthwith the Holy One, blessed be He, sent me to Metatron, His servant, the angel, the Prince of the Presence; and he, spreading his wings, with great joy came to meet me so as to save me from their hand.
5. And he took by his hand in their sight, saying to me: "Enter in peace before the high and exalted King and behold the vision of the Chariot."
6. Then I entered the Seventh Hall, and he led me to the camp(s) of Shekhinah and placed me before the Holy One, blessed be He, to behold the Chariot.
7. As soon as the princes of the Chariot and the flaming Serafim perceived me, they fixed their eyes upon me. Instantly trembling and shuddering seized me and I fell down and was benumbed by the radiant image of their eyes and the splendid appearance of their faces; until the Holy One, blessed be He, rebuked them saying:
8. "My servants, my Serafim, my Kerubim, and my Ofanim! Cover ye your eyes before Ishmael, my son, my friend, my beloved one and my glory, that he tremble not nor shudder!"
9. Forthwith Metatron, the Prince of the Presence, came and restored my spirit and put me U[PON MY FEET.
10. After that (moment) there was not in me strength enough to say a song before the Throne of Glory of the Glorious King, the mightiest of all kings, the most excellent of all princes, until after the hour had passed.
11. After one hour (had passed) the Holy One, blessed be He, opened to me the gates of the Shekhinah, the gates of Peace, the gates of Wisdom, the gates of Strength, the gates of Power, the gates of Speech, the gates of Song, the gates of Qedusha, and the gates of Chant.
12. And he enlightened my eyes and my heart by words of psalm, song, praise, exaltation, thanksgiving, extolment, glorification, hymn, and eulogy. And as I opened my mouth, uttering a song before the Holy One, blessed be He, the Holy Chayot beneath and above the Throne of Glory answered and said: "Holy" and "Blessed be the glory of the Lord YHVH from His Place!" (i.e. chanted the "Qedusha").


1. I asked Metatron and said to him: " Why art thou called by the Name of Thy Creator, by seventy Names? Thou art greater than all the princes, higher than all the angels, beloved more than all the servants, honored above all the mighty ones in kingship, greatness, and glory. Why do they call thee 'Youth' in the high heavens?"
2. He answered me and said to me: "Because I am Enoch, the son of Yared."
3. "For when the generations of the Flood sinned and were confounded in their deeds, saying unto God (Job 21.14): "Depart from us, for we desire not the knowledge of Thy ways." Then the Holy One, blessed be He, removed me from their midst to be a witness against them in the high heavens to all the inhabitants of the world, that they may not say: "The Merciful One is cruel'."
4. Hence, the Holy One, blessed be He, lifted me up in their lifetime before their eyes to be a witness against them to the future world. And the Holy One, blessed be He, assigned me as a prince and a ruler among the ministering angels.
5. In that hour three of the ministering angels, Uzza, Azza, and Azzael came forth and brought charges against me in the high heavens, saying before the Holy One, blessed be He: "Said not the Ancient Ones (First Ones) rightly before Thee: Do not create man!"
The Holy One, blessed be He, answered and said unto them (Isaiah 46.4): "I have made and I will bear, yea, I will carry and will deliver."
6. As soon as they saw me, they said before Him: "Lord of the Universe! What is this one that he should ascend to the height of heights? Is he not one from among the sons of (the sons of) those who perished in the days of the Flood? What doeth he in the Firmament (raqia)?"
7. Again the Holy One, blessed be He, answered and said to them: "What are ye, that ye enter and speak in My Presence? I delight in this one more than in all of you, and hence he shall be a prince and a ruler over you in the high heavens."
8. Forthwith all stood up and went out to meet me, prostrated themselves before me and said: "Happy art thou and happy is thy father for thy Creator doth favor thee."
9. And because I am small and a youth among them in days, months, and years, therefore they call me "Youth" (Na'ar).


Rabbi Ishmael said: "Metatron, Prince of the Presence, said to me:
1. "All these things the Holy One, blessed be He, made for me: He made me a Throne, similar to the Throne of Glory." And He spread over me a curtain of splendor and brilliant appearance, of beauty, grace, and mercy, similar to the curtain of the Throne of Glory; and on it were fixed all kinds of lights in the universe.
2. And He placed it at the door of the Seventh Hall and seated me on it.
3. And the herald went forth into every heaven, saying: "This is Metatron, my servant. I have made him into a prince and a ruler over all the princes of my kingdoms and over all the presence and shall speak to him (instead)."
5. "And every command that he utters to you in My Name do ye observe and fulfill. For the Prince of Wisdom and the Prince of Understanding have I committed to him to instruct him in the wisdom of heavenly things and of earthly things, in the wisdom of the world and of the world to come."
6. "Moreover, I have set him over all the stores of life that I have in the high heavens."

Chapter Forty One: "Metatron Shows Rabbi Ishmael the Letters Engraved on the Throne of Glory by Which Letters Everything In The Earth Has Been Created."

Rabbi Ishmael said: Metatron, the Angel, the Prince of the Presence said to me:
1. "Come and behold the letters by which heaven and the earth were created, the letters by which were created the mountains and hills, the letters by which were created the seas and rivers, the letters by which were created the trees and herbs the letters by which were created the planets and constellations, the letters by which were created the globe of the moon and the globe of the sun,Orion, Pleides, and all the different luminaries of Firmament (raqia)."
2. "The letters by which were created the Throne of Glory and the Wheels of the Chariot, the letters by which were created the necessities of the worlds;
3. The letters by which were created wisdom, understanding, knowledge, prudence, meekness, and righteousness by which the whole world is sustained."
4. And I walked by his side and he took me by his hand and raised me upon his wings and showed me those letters, all of them, which are graven with a flaming style on the Throne of Glory. And sparks go forth from them and cover all the chambers of Araboth.



The Divine Name YHVH = 26, The Four Central Sefirot, 1 + 6 + 9 + 10 = 26


Sefer Yetzirah
Book of Formation
"The Letters of Our Father Abraham"

The Book of Formation (Sefer Yetzirah) attracts heated debate about its authorship and date of origination. Many scholars attribute a medieval or Hasmonean date to the book. It is not in the scope of the present work to delineate the varied opinions that attribute a medieval date to the book's inception. The references to the "Book of Abraham" in the Qu'ran (see Surahs 87:19 and 53:37) may allude to this book or some version of it. If that is the case, since the Qu'ran predates the medieval period by centuries, it would at least substantiate that the Book of Formation is not of medieval origin.

The Work of the Chariot Trust (WC) version was made using all six known textural sources. Some of the versions contain considerable addenda whose language points to the Hasmonean period, circa 130 BCE, and later. The additional material was left out of the redaction the WC used as the basis for its translation. Based upon astronomical information in the book itself, the WC translator attributes authorship of the Book of Formation to Master Abraham in the nineteenth century BCE. An adjunctive note to the WC translation points out that the Procession of the Equinoxes acts as an unforgeable clock, allowing us to determine that the correspondence of the constellations given in the sixth chapter to the twelve Hebrew months (with no variations in the six texts considered) occurred during the time of Abraham, circa 4000 years ago. Allowing for an optimal variation of plus or minus 800 years ago, it is still not anywhere within the range of medieval times. A check on the data logs of the old Chaldeans, Egyptians, and Greeks indicated that no one had astronomical knowledge of the Procession (until about 1700 CE).

The Book of Formation is the first mystical manual on, and possibly the source text for, the original Hebrew alphabet. Its chapters explain the significance of the twenty-two letters, and ascribe various attributions to them. It is second only to the Sefer HaShmoth (Book of the Names) as the most prolific source of distinct forms of the Tree of Life. The first chapter of the book is the earliest known textual source for the six-pointed symbol known as the Star of David." The Six-Pointed Star has come to be seen as a flat, two-dimensional symbol of two interlocking triangles. The Book of Formation, however, presents the Star as a three-dimensional, six-pointed form of the Tree of Life comprised of two interfacing pyramids. The Book of Formation provides one of the two vastly different sets of names commonly found in the Qabalah for the spheres (called Sefiroth) on the Tree (the other set comes from the Sefer HaZohar, the Book of Splendor). The names for the Sefiroth in the Book of Formation are based on elements (Spirit of Living Elohim, Air, Fire, Water), on four "Celestial Heads of Messiah," and on the six directions.

Like the three innermost core texts of the Book of Splendor, the Book of Formation stands out within primary qabalistic literature for the depth, terseness, and obscurity of its language, and for its wealth of mystical allusions. For a Mystical Qabalist, the book's power and value are valid independent of academic considerations regarding its origins. The full range of ideas and allusions presented in the Book of Formation will be discussed in the course of this book.

Chapter One

1. By means of thirty-two wonderful paths of wisdom YH, YHVH of Hosts, Elohim of Israel, Living Elohim, and Eternal King, El Shadhai, merciful and gracious, high and uplifted, who inhabits Eternity, exalted and holy is His Name engraved. And He created His universe by three signs: by border, and letter, and number.

2. There are Ten Intangible Sefiroth (Eser Sefiroth Belimah) and Twenty-Two Letters are the Foundation (Esrim Ooshtayim Autiyot Yesod): three are Mothers, and seven Double, and twelve Simple. (Three, Seven and Twelve)

3. There are Ten Intangible Sefiroth, the number of the ten fingers, five opposite, and in the center is set the Covenant of Unity like the Organ of the Tongue , and like the Organ of Nakedness.

4. There are Ten Intangible Sefiroth, ten and not nine, ten and not eleven; understand with wisdom, and be wise with understanding; test them and explore them, and understand the matter thoroughly, and restore the Creator to His Place.

5. There are Ten Intangible Sefiroth whose measure is ten without end:
Depth of First and Depth of Last
Depth of Good and Depth of Evil
Depth of Above and Depth of Below
Depth of East and Depth of West
Depth of North and Depth of South.
Lord, Only One, El Faithful King, rules all of them from His Holy Dwelling-Place unto Eternity.

6. There are Ten Intangible Sefiroth whose appearance is like lightning and whose limits are without end. And they speak with each other to and fro, and they run at His Word like the whirlwind, and before His Throne they bow down.

7. There are Ten Intangible Sefiroth whose end is fixed in their beginning (and beginning fixed in their end), as the flame is bound to the coal. For the Lord YHVH is the Only One, and He has no second , and before One how can you count?

8. There are Ten Intangible Sefiroth, shut your mouth from speaking and your heart from thinking. And if your mouth runs to speak and your heart to think, return to the Place, for thus it is said: "And the Living Creatures ran and returned," and upon this Word a covenant is cut.

9. There are Ten Intangible Sefiroth. ONE: Spirit of Living Elohim, blessed and blessed is the Name of Him who lives forever, Voice and Spirit and Word. This is the Holy Spirit (Ruach HaQodesh).

10. TWO: Air from Spirit. He engraved and hewed out through it twenty-two letters as a foundation: three Mothers, seven Doubles, and twelve Simple; and they are of One Spirit.

11. THREE: Water from Air. He engraved and hewed out through it Emptiness and Void, Mud and Mire. He engraved it like a kind of garden bed; He raised it like a kind of wall, He surrounded it like a kind of ceiling.

12. FOUR: Fire from Water. He engraved and hewed out through it the Throne of Glory, Fiery Angels, and Ofanim, and Holy Beings, and Ministering Angels. And from the three of them He established His Dwelling-Place; as it is said: "Who makes winds His messengers, the flaming fire His ministers."

Three letters from the Simple ones - He sealed Air through three, and set them into His Great Name YHV , and sealed through them THE SIX EXTREMITIES (From Tipheret outward into the phenomenal universe)...

:FIVE: He sealed Above, and He turned upward and sealed it with YHV. SIX: He sealed Below, and He turned downward and sealed it with YVH. SEVEN: He sealed East, and He turned forward and sealed it with HYV. EIGHT: He sealed West, and He turned backward and sealed it with HVY. NINE: He sealed South, and He turned right and sealed it with VYH. TEN: He sealed North, and turned left and sealed it with VHY.

14: These Ten Intangible Sefiroth are ONE -Spirit of Living Elohim Air from Spirit, Water from Air, Fire from Water, Above and Below, East and West, North and South.

I indeed baptize you with Water unto repentence: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, AND WITH FIRE...(Matthew 3:11).

Chapter Two

1. Twenty-Two Letters are the Foundation: three Mothers, seven Doubles, and twelve Simple.
Three Mothers Alef, Mem, Shin: their foundation is the scale of merit and the scale of guilt, and the tongue of the statute balances the scales between them. Three Mothers Alef, Mem, Shin: Mem stands still, Shin hisses, Alef is Air of Spirit balancing the scale between them.

2. Twenty-Two Letters are the Foundation: He engraved them, He hewed them out, He combined them, and He set them at opposites, and He formed through them everything that is formed and everything that is destined to be formed.

3. Twenty-Two Letters are the Foundation: He engraved them through Voice, He hewed them out through Air, and He set them through the mouth in five places:
Alef (a), Chet (ch), Heh (h), and Ayin (o) in the throat;
Gimel (g), Yod (y), Kaf (k,kh) and Qof (q) on the palate;
Dalet (d, dh), Tet (t), Lamed (l), Nun (n), and Tav (t,th) with the tongue;
Zayin (z), Samek (s), Shin (s,sh), Resh (r,rh), and Tzade (tz) with the teeth;
Beyt (b,bh), Vav (v), Mem (m), and Pey (p,f) with the lips.

4. Twenty-Two Letters are the Foundation: He set them in a cycle like a kind of wall with two hundred and thirty-one gates. And the cycle rotates forward and back. And the sign of the thing is: there is Nothing (Ayn) in goodness above pleasure, and there is Nothing (Ayn) in evil below pain.

Ayin = = 70

5. How did He combine them, weigh them, and set them at opposites? Alef with all of them, and all of them with Alef, Beyt with all of them and all of them with Beyt. And it rotates in turn, and thus they are in two hundred and thirty-one gates, and thus everything that is formed and everything that is spoken goes out from One Name.

6. He formed substance from emptiness, and made what is from Nothing (Ayn). And He hewed out great columns from Air , which is not tangible. And this is the sign:
He covers and sets at opposites, and He makes everything that is formed and everything that is spoken with One Name. And the sign of the thing is twenty-two countings like One body.

Chapter Three

1. Three Mothers Alef, Mem, Shin, their foundation is the Scale of Merit (Mem)and the Scale of Guilt (Shin), and the Tongue of Statute (Alef) balances the scales between them.

2. Three Mothers Alef, Mem, Shin- a great secret, wonderful and concealed, and He seals them with six rings. And from Him go out Fire and Water, dividing into male and female. Three Mothers Alef, Mem, Shin are their foundation, and from them are born Fathers, from which everything is created.

3. Three Mothers Alef, Mem, Shin - He engraved them, He hewed them out, He combined them, He weighed them, and He set them at opposites, and He formed through them:
Three Mothers Alef, Mem, Shin in the universe, and
Three Mothers Alef, Mem, Shin in the year, and
Three Mothers Alef, Mem, Shin in the body of male and female.

4. Three Mothers Alef, Mem, Shin are in the universe: Air, Water, and Fire. Heavens were created first from Fire, and Earth was created from Water, and the Air balances the scales between the Fire and between the Water.

5. Three Mothers Alef, Mem, Shin are in the year: Fire and Water and Air, and Heat was created from Fire, Cold was created from Water, and Temperate-state from Air balances the scales between them.

6. Three Mothers Alef, Mem, Shin are in the body of male and female: Fire and Water and Air. Head was created from Fire, and Belly was created from Water, and Geviyah was created from Air, balancing the scales between them.

7. He caused the letter Alef to reign over Air, and He tied a crown to it, and He combined them with one another, and He formed through them Air in the universe, and the temperate state in the year, and the Geviyah in the body of male with Alef, Mem, Shin and female with Mem, Shin, Alef.

A M Sh.../...M Sh A

8. He caused the letter Mem to reign over Water, and He tied a crown to it, and He combined them with one another, and He formed through them: Earth in the universe, and Cold in the year, and the Belly in the body of male with Mem, Alef, Shin and female with Shin, Mem, Alef.

M A Sh.../... Sh M A

9. He caused the letter Shin to reign over Fire, and He tied a crown to it, and He combined them with one another, and He formed through them: Heavens in the universe, and Heat in the year, and Head in the body of male with Shin, Alef, Mem, and female with Alef, Mem, Shin.

Sh A M.../...A M Sh

Chapter Four

1. Seven Double Letters: Beyt, Gimel, Dalet, Kaf, Pey, Resh, Tav behave with two sounds: Beyt Beyth, Gimel Ghimel, Dalet Dhalet, Kaf Khaf, Pey Fey, Resh Rhesh, Tav Thav, a construction of soft and hard.

2. Seven Double Letters: Beyt, Gimel, Dalet, Kaf, Pey, Resh, Tav: their foundation is Life, Peace, Wisdom, Wealth, Grace, Seed, and Dominion.

3. Seven Double Letters: Beyt, Gimel, Dalet, Kaf, Pey, Resh, Tav are such in speech and as opposites: The opposite of Life is Death; the opposite of Peace is Evil; the opposite of Wisdom is Folly; the opposite of Wealth is Poverty; the opposite of Grace is Ugliness; the opposite of Seed is Desolation; the opposite of Dominion is Slavery.

4. Seven Double Letters: Beyt, Gimel, Dalet, Kaf, Pey, Resh, Tav are opposite seven extremities, from them six extremities: Above and Below, East and West, North and South and the Holy Temple is set in the middle and it supports all of them.

5. Seven Double Letters: Beyt, Gimel, Dalet, Kaf, Pey, Resh, Tav seven and not six, seven and not eight, test them and explore them, and understand the matter thoroughly, and restore the Creator to His Place.

6. Seven Double Letters: Beyt, Gimel, Dalet, Kaf, Pey, Resh, Tav are the foundation. He engraved them, He hewed them out, He combined them, He weighed them, He set them at opposites, and He formed through them: Seven Stars in the universe, Seven Days in the year, Seven Gates in the body of male and female. And from them He engraved seven heavens, and seven earths, and seven Sabbaths. Therefore He cherished the seventh under all the heavens.

7. And these are the Seven Stars in the universe: Sun, Venus, Mercury, Moon, Saturn, Jupiter, Mars. And these are the Seven Days in the year: the seven days of Creation. And Seven Gates in the body of male and female: two eyes, two ears, and the mouth, and the two apertures of the nose. And through them He engraved seven heavens, seven earths, and seven hours, therefore He cherished the seventh of every object under the heavens.

Seven encompassing Six

8. He caused the letter Beyt to reign over Life, and He tied a crown to it, and He combined them with one another, and He formed through them: Saturn in the universe, the first day in the year, and the right eye in the body of male and female.
He caused the letter Gimel to reign over Peace, and He tied a crown to it, and He combined them with one another, and He formed through them: Jupiter in the universe, the second day in the year, and the left eye in the body of male and female.
He caused the letter Dalet to reign over Wisdom, and He tied a crown to it, and He combined them with one another, and He formed through them: Mars in the universe, the third day in the year, and the right ear in the body of male and female.
He caused the letter Kaf to reign over Wealth, and He tied a crown to it, and He combined them with one another, and He formed through them: Sun in the universe, the fourth day in the year, and the left ear in the body of male and female.
He caused the letter Pey to reign over Grace, and He tied a crown to it, and He combined them with one another, and He formed through them: Venus in the universe, the fifth day in the year, and the right nostril in the body of male and female.
He caused the letter Resh to reign over Seed, and He tied a crown to it, and He combined them with one another, and He formed through them: Mercury in the universe, the sixth day in the year, and the left nostril in the body of male and female.
He caused the letter Tav to reign over Dominion, and He tied a crown to it, and He combined them with one another, and He formed through them: Moon in the universe, the seventh day in the year, and the mouth in the body of male and female.

9. Seven Double Letters: Beyt, Gimel, Dalet, Kaf, Pey, Resh, Tav through which He engraved seven universes, seven heavens, seven earths, seven seas, seven rivers, seven deserts, seven days, seven weeks, seven years, seven Sabbatical years, seven Jubilees, and the Holy Temple. Therefore, He cherished the seventh ones under all the heavens.

10. Two stones build two houses, three stones build six houses, four stones build twenty-four houses, five stones build one hundred and twenty houses, six stones build seven hundred and twenty houses, seven stones build five thousand and forty houses. From here go out and think what the mouth is unable to speak, and the ear is unable to hear.
Two Stones: ba ab
Three Stones: gba bga gab bag abg agb.
Four Stones: dgba gdba dbga bdga gbda bgda dgab gdab dagb adgb gadb agdb dbag bdag dabg adbg badg abdg gbad bgad gabd agbd bagd abgd and so forth...

Chapter Five

1. Twelve Simple Letters: Heh, Vav, Zayin, Chet, Tet, Yod, Lamed, Nun, Samek, Ayin, Tzade, Qof.
Their foundation is speech, thought, movement, sight, hearing, work, sexual intercourse, smell, sleep, wrath, taste, laughter.

2. Twelve Simple Letters: Heh, Vav, Zayin, Chet, Tet, Yod, Lamed, Nun, Samek, Ayin, Tzade, Qof. Their foundation is the twelve borders of a diagonal: East-Above border, East-North border, East-Below border, South-Above border, South-East border, South-Below border, West-Above border, West-South border, West-Below border, North-Above border, North-West border, North-Below border. And they continually become wider for ever and ever, and they are the arms of the universe.

3.Twelve Simple Letters: Heh, Vav, Zayin, Chet, Tet, Yod, Lamed, Nun, Samek, Ayin, Tzade, Qof.
He engraved their foundation, He hewed them out, He combined them, He weighed them, and He set them at opposites, and He formed through them: twelve constellations in the universe, twelve months in the year, twelve organs in the body of male and female....

4. The twelve constellations in the universe are: Aries, Taurus, Gemini, Cancer, Leo, Virgo, Libra, Scorpio, Sagittarius, Capricorn, Aquarius, and Pisces.

5. The twelve months in the year are: Nisan, Iyar, Sivan, Tammuz, Av, Elul, Tishri, Cheshvan, Kislev, Tevet, Shevat, and Adar.

6. The twelve organs in the body of male and female are: two hands, two feet, two kidneys, gall, small intestines, liver, maw, stomach, spleen.

7. He caused the letter Heh to reign over speech, and He tied a crown to it, and He combined them with one another, and He formed through them Aries in the universe and Nisan in the year, and the right foot in the body of male and female.
He caused the letter Vav to reign over thought, and He tied a crown to it, and He combined them with one another, and He formed through them Taurus in the universe, and Iyar in the year, and the right kidney in the body of male and female.
He caused the letter Zayin to reign over movement, and He tied a crown to it, and He combined them with one another, and He formed through them Gemini in the universe, and Sivan in the year, and the left foot in the body of male and female.
He caused the letter Chet to reign over sight, and He tied a crown to it, and He combined them with one another, and He formed through them Cancer in the universe, and Tammuz in the year, and the right hand in the body of male and female.
He caused the letter Tet to reign over hearing, and He tied a crown to it, and He combined them with one another, and He formed through them Leo in the universe, and Av in the year, and the left kidney of the body in male and female.
He caused the letter Yod to reign over work, and He tied a crown to it, and He combined them with one another, and He formed through them Virgo in the universe, and Elul in the year, and the left hand in the body of male and female.
He caused the letter Lamed to reign over sexual intercourse, and He tied a crown to it, and He combined them with one another, and He formed through them Libra in the universe, and Tishri in the year, and gall in the body of male and female.
He caused the letter Nun to reign over smell, and He tied a crown to it, and He combined them with one another, and He formed through them Scorpio in the universe, and Cheshvan in the year, and the small intestines in the body of male and female.
He caused the letter Samek to reign over sleep, and He tied a crown to it, and He combined them with one another, and He formed through them Sagittarius in the universe, and Kislev in the year, and the stomach in the body of male and female.
He caused the letter Ayin to reign over wrath, and He tied a crown to it, and He combined them with one another, and He formed through them Capricorn in the universe, and Tevet in the year, and the liver in the body of male and female.
He caused the letter Tzade to reign over taste, and He tied a crown to it, and He combined them with one another, and He formed through them Aquarius in the universe, and Shevat in the year, and the maw in the body of male and female.
He caused the letter Qof to reign over laughter, and He tied a crown to it, and He combined them with one another, and He formed through them Pisces in the universe, and Adar in the year, and the spleen in the body of male and female.
He made them like a kind of sunset.
He put them in order like a kind of wall.
He set them in order like a kind of battle.

Chapter Six

1. These are Three Mothers Alef, Mem, Shin, and there went out from them three Fathers, and they are Air, Water, Fire, and from the Fathers are descendants, three Fathers and their descendants, and Seven Stars and their hosts, and twelve borders of a diagonal. As proof of the thing are faithful witnesses in the universe, year, body, and twelve statutes, and seven, and three. He assigned them in the axis, and cycle, and heart.

2. Three Mothers Alef, Mem, Shin, Air, Water, Fire; Fire above and Water below; and Air of Spirit, statute balancing the scales between them. And this is the sign of the thing: the Fire lifts the Water, the Mem stands still, the Shin hisses, the Alef is Air of Spirit, statute balancing the scales between them.

3. The axis is in the universe like a King on His Throne, the cycle is in the year like a King in the province, and the heart is in the body like a King in battle.

4. Also Elohim made every object, one opposite the other: good opposite evil, evil opposite good, good from good, evil from evil, the good delineates the evil and the evil delineates the good, good is kept for the good and evil is kept for the evil.

5. Three: each one stands by itself, one acquits, one condemns, and one balances the scales between them.
Seven: three opposite three and one is statute balancing the scales between them.
Twelve: stand in battle, three love, three hate, three preserve alive, and three kill.
Three love: the heart and the ears,
Three hate: the liver and the gall and the tongue,
Three preserve alive: the two apertures of the nose, and the spleen
Three kill: the two orifices and the mouth.
And El, the Faithful King, rules over all of them from His Holy Dwelling-Place unto Eternity. One is above three, three above seven, seven above twelve, and all of them connected with each other.

6. These are the twenty-two letters through which Ehyeh, YH, YHVH Elohim, Elohim, YHVH, YHVH of Hosts, Elohim of Hosts, El Shadhai, YHVH, Adonai, engraved: and made from them three signs, and created from them all His universe, and He formed through them everything that is formed, and everything that is destined to be formed.

7. When Abraham our father, may he rest in peace, came, he: looked, and saw, and understood, and explored, and engraved, and hewed out, and succeeded. The Lord of All was revealed to him in His bosom, and He kissed him on his head and He called him "Abraham, my beloved," and He cut a covenant with him and his seed forever, as it is said, "And he believed in the Lord YHVH, and He considered it to him for righteousness."

And He cut a covenant with him between the ten fingers of his hands, and that is the covenant of the tongue (Alef), and between the ten toes of his feet, and that is the covenant of the circumcision (Ayin), and He tied the twenty-two letters of the Torah on his tongue, and He revealed to him His secret.

He drew them through Water,
He burned them in Fire,
He shook them through the Air,
He kindled them in the Seven,
He led them through the twelve constellations.

End of the Book of Formation

from the
Sefer HaZohar (Book of Splendor)

The Work of the Chariot translation originally published in 1972 is presented here in its entirety. The five core chapters are followed by a substantial Appendix. The first appendix is an extensive addition from the sixteenth century which is intended to follow after the verse, "And Elohim said the waters will swarm with movement of living-being," in Chapter Three. The second brief appendix is an addition intended for the very end of the fifth chapter. The text itself mixes citations from the Torah, the Writings and the Prophets with the Zoharic commentary. To avoid confusion, the Torah quotes will be "penned" in Bold Italic, the Writings and Prophets will be just Bold, and the commentary in regular type. (Having borrowed these texts from the Internet, the 'Bold Italics," plain 'Bold type" and "regular type" have disapperared. Follow the narrations as an organic whole):


The hooks and their pillars shall be made of silver. (Torah Shmoth 27:17)
Said Rabbi Yitzaq: I presume that the hooks of the pillars symbolize all those who are attached to the supernal unifying pillars, And that all those who are below depend on them.
What is the significance of the word Vavim? Six within six, all united and nourished by the Circle which is set over them. And we have learned in the Sifra Detzniyutha this dictum: "the supernal Vav and the inferior Vav ," All comprehended in ONE meaning and ONE Name, Having one and the same significance.

Now, what is the Sifra Detzniyutha?

Said Rabbi Shimeon: Five chapters which are comprised in a Great Hall and fill the whole Earth.

Said Rabbi Yehudah: If they are so comprehensive, they are better than all!

Said Rabbi Shimeon: Verily, it is so for him who enters and comes out; And it is NOT for him who enters NOT and comes out. This is comparable to a person whose dwelling was among the mountains, and he (she) knew no townsfolk. He used to sow wheat and ate the wheat grains as they are. One day he entered the town. They offered him good bread. Said that person, "What is this for?" They said, "It is bread to eat." He ate and it was singularly pleasant to his taste. He said, "And of what is this made?" They said, "Of wheat grains." Then they offered him cakes kneaded in oil. He tasted of them. He said, "And these, of what are they made?" They said, "Of wheat grains." Then they offered him pastry prepared for royalty, kneaded with honey and oil. He tasted them and said, "And these, of what are they made?" They said, "Of wheat grains." He said, "Surely I am the master of all of these, for I eat the essence of all of these, which is wheat." And because of this disposition he knew NOT the delicacies of the world, and they were lost to him. It is likewise for him who seizes the general principle of wisdom, and knows NOT all the pleasing delicacies that derive from the general principle.

Sifra Detzniyutha
Chapter One

We learned: The Book of THAT Which is Concealed is the book of the balancing in weight. Until NOT existed as weight, NOT existed as seeing Face to Face; And the Primordial Kings died as their crowns were NOT found,
And the Earth was nullified, Until the Head (Rosh) desired by all desires formed and communicated the garments of splendor. That weight arises from the place which is NOT Him. Those who exist as NOT are weighed in YH. In His body exists the weight. NOT unites and NOT begins. In YH have they ascended, and in YH do they ascend; Who NOT are, and are, and will be.

The Hidden within the Hidden is formed and found in:
1) One skull,
2) which is filled with the Dew of Bdellium,
3) an envelope of clear and concealing air,
4) those that are pure wool are hanging even balanced,
5) the will of all wills that is revealed with the prayers of those below,
6) the Open Eye that does not slumber but watches constantly, the Eye below is by means of the Eye of the supernal radiance,
7) the openings of the hollow pillar, from whence His Spirit rushes forth unto all.

IT created six (From the Navel--Tipheret--outward, the phenomenal universe came into existence)...

IT created Elohim, the heaven and the Earth. (Torah B'reshith 1:1) Bara Shyt, IT created Six over them. They are all below, And they depend on the seven of the skull as far as the splendor of all splendors. And the Earth, That is, the second one, is NOT in the computation; This was already said. For it emerged from the one that was cursed, As it is written, From the ground which YHVH cursed. (Torah B'reshith 5:29) ...was unformed and empty and darkness AL (lit. Upon) -Face of the Deep, and the Spirit of Elohim hovers AL-Face of the Waters. (Torah B'reshith 1:2) Thirteen depend from the thirteen of the splendor of splendors. Six thousand years depend on the first ones.

The seventh above them is that ONE which alone is powerful, And the whole was desolate for twelve hours, As it is written, ...was unformed and empty... The thirteenth raises up these through mercy, And they are renewed as before For thus it is written, ...IT created... (Torah B'reshith 1:1) And thereafter it is written...IT was... For surely IT had been. And at the end of the unformed and confused and dark The Lord alone shall be exalted in the Day of THAT. (Isaiah 2:17)

The engraving of all engravings appears as a long serpent, And extends this way and that. The tail is in the head. The head goes around to the shoulders. Passing and indignant, guarding and concealing,Revealing itself in one of a thousand short days, The receptacle in the bond, the fin in its part. Its head is broken in the waters of the great sea, As it is written, You broke the heads of the serpents on the waters. (Psalms 74:14). (This is an attempt to visualize and describe the cosmic proportions of the Great Serpent, the Leviathan).

There had been two serpents, they were reduced to one. TNYNM is written defective. Heads, as it is written,
And over the heads of the Chayot there was the likeness of a Firmament. (Ezekiel 1:22)
And Elohim said Light will be, and Light was. (Torah B'reshith 1:3) This is what is written, For HE spoke, and IT was. (Psalms 33:9)
HE is alone. Then the line returns and becomes one YHV'Y YH'V V' v y"v v",
The latter (Yod) is the Shekhinah below, Just as the Heh is found to be the Shekhinah. And they are balanced in weight.

And the Chayot rush forth and return. (Ezekiel 1:14) As it is written, Elohim saw the Light as-good. (Torah B'reshith 1:4) Call the righteous as-good. (Isaiah 3:10) Therefore do they ascend in the weights. IT was at first alone.
But all things return into the unity, Sister and brother combined one in another, In YH, like two lovers that embrace.
Six come out from the branch of the root of the body.

The tongue speaks great things. (Daniel 7:8) This tongue is hidden between the Yod and the Heh,
As it is written,
That man shall say I am of the Lord YHVH . (Isaiah 44:5) And that man shall be called by the name Ya'aqov. And that man shall write with his hand: "I am of the Lord YHVH." And by the name of Israel shall he call himself, indeed. That man shall say, "I am of the Lord YHVH." O YHVH -the Sister, And all is withinYHV. All are included in the tongue concealed in the Mother, For it opens for that which egresses from it. The Father dwells in the head, the Mother in the middle, And there is a covering from this side and from that side.
And woe unto him that uncovers their nakedness.

And Elohim said Lights will be in the Firmament of Heaven.(Torah Barashith 1:14) The male rules over the female
As it is written, The Righteous is the foundation forever. (Proverbs 10:25) The Yod illumines both, And It illumines and passes on into the Female. The Yod sets itself apart, ascends by its level higher and higher, And the Female is darkened. And the Mother is illumined and is opened out into Her gates. The key, which contains the six, comes and covers up Her gates, And It is unified below, with this one and that one, WOE TO HIM THAT UNCOVERS HER GATE.

Chapter Two

The Beard of Faith, NOT (the Unseen), Is mentioned because it is the most precious of all, It egresses from the ears, Round about the face, The white locks ascending and descending, Separating into thirteen. Of that most splendid of splendors, it is written: NOT passes in it as Man, and NOT dwells as Adam there. (Jeremiah 2:6) Adam to the Son is He (Hu). Adam-NOT is included therein, especially man.

(When trying to imagine the Beard of Macroscopis, see the earth itself as a concentration of spiritual energy, an emanation of Divine Thought. As Pure Thought precedes material form, so God's thoughts toward man preceded both the earth and man. As the Creator descended, from the Higher spheres to the Lower, from Spirit world to matter, so the Mind of Elohim inhabits the Earth. As hairs on the Head, so Life on the Earth).

In these thirteen issue forth distinct fountains; Four were kept separately, nine flow from the body. (From Kether, the Mind, as far as Malkhuth in the West)
1) The Splendid One begins to form itself near the opening of the ears.
2) It descends IN BEAUTY to the beginning of the lips. It stands from this beginning to that beginning.
3) There is a path going forth beneath the two holes of the hollow pillar, to pass over guilt, as it is written: And it is His Beauty to pass over guilt. (Proverbs 19:11)
4) Beneath the lips the hairs go back to the other beginning...

"These are the chakras (or Emanations) of the Tree of Life (Seven descending, Ten in all), and, along with the other systems of tantric thought, they are related to the Seven primary levels of human consciousness. They are channels into and out of this realm, and connect the central points of interaction that exist between the individual soul, the outside world, and the presence of God who inhabits all. The soul's task, once it has entered into the mystery of Life, is to explore the darkness, that is to go down into the empire of its own existence, and to engage the lower thought forms (the enemy) and to overcome them wherever they are found. The soul must spend its entire lifetime bringing the faculties of the body and mind into subjection, and in the process illuminating or opening up the chakras to the light of higher reality. When the lowest chakra is subdued--brought under subjection, illuminated--the whole body is full of light, and the mystical union between the Mind of God, and the mind of the individual soul is completed. (Or rather can be completed with the proper alignment of concepts and the right revelations.) The soul's descent into the lowest parts of its own existence is directly analogous in the interior world to the Holy Nation's descent on the historical plane to the lowest, most Western parts of the earth, as it is written: ...that they might be called Trees of Righteousness, the planting of the Lord, that He and She might be glorified... (Isaiah 61:3). It is to fulfill the words, 'as above so below', 'On earth as it is in heaven.'"

5) Another path goes forth beneath that one.
6) It covers the offering of spices, to the upper beginning.
7) Two apples are beheld, to illumine the lamps.
8) The Fate of all hangs as far as the heart. On it depend the upper and the lower ones.
9) Those that hang down, NOT shines from this one and from that one.
10) The short ones1 are AL-the-throat.
11) The long ones of the Splendid One, they are measured in perfect proportion.
12) The lips are bare from all sides.
13) In this Fate of all flow thirteen pure balsam oils, All is found in this Fate, and IT is concealed.

At the time when Tishri, the seventh month, approaches, These thirteen are found in the upper world, And thirteen gates of compassion open. Of that time: Seek you the Lord YHVH while He can be found. (Isaiah 55:6).

It is written:
And Elohim said you, the Earth, will put forth grass, herb yielding seed, fruit tree... (Torah B'reshith 1:11) This is that which is written: And you shall afflict yourselves in the ninth of the month AT EVEN. (Torah Vayiqra 23:32). (See the chapter entitled The Seventh Month)..

Adonai , you have begun to show your servant Your greatness. (Torah Doverim 3:24). The Name is perfect on its sides. And in causing this Earth to bring forth, NOT is perfect, YHY-NOT is written. We read: a superior YV'D, an inferior YV'D. VYYTZR: Yod superior, Yod inferior. Y'H'Y, Yod superior, Yod inferior. Heh in between them. IT is perfect, and NOT for every side. This name was uprooted from that place and transplanted elsewhere, As it is written: And the Lord Elohim planted... (Torah B'reshith 1:28) The Heh between the Yods of YHY.

The breath of the hollow pillar of the Ancient One unto the Small Face. Without the breath it exists as NOT. In the Heh it is founded, The Heh above, the Heh below, As it is written: AHH Adonai Elohim. (Jeremiah 1:6)

In the cohesion of the attached, In the breath of the weights, isYHV. The superior Yod is adorned with the wreath of the Ancient One, The supernal envelop that is clear and concealing. The superior Heh is adorned with the breath of the openings of the hollow pillar that comes forth in order to animate. The superior Vav, The lamp of heavy darkness that is adorned by its sides. The letters then extend and are included in the Small Face. Just as they dwelled in the skull, They are found to be extending into the whole body in order to establish all. These letters are hanging in the pure wool. When they are manifested unto the Small One, these letters settle in YH, And so they are called in them, The Yod of the Ancient One is concealed in its wreath, Because the left is to be found. The Heh is opened in another and is perforated by two holes, And is found in its formations. The Vav is opened in another, as it is written: It goes smoothly for my Beloved, (Song of Songs 7) In the lamp of the heavy darkness to conceal the opening.

The supernal Vav, the inferior Vav, The supernal Heh, the inferior Heh, The supernal Yod, and with Him NOT is associated; NOT ascends in this, and NOT is in this sign; When the Son is revealed, and united in one grade,
In one combination, in order that they may be explained, The Vav Dalet are included with the Yod Vav Dalet...


Yod, from Above to Below. Vav uniting all. Four Dalets (Doors), "I am the Door." "I stand and knock."

Woe when this is removed and they are manifested, (Understand Zacheriah, chapter 4. KJV). They are the spices of the molds, The reddish ones, They pass as NOT, they tarry as NOT in ONE-Place. And the Chayot run forth and return. (Ezekiel 1:14) Flee unto your place. (Torah Doverim 24:11) If you rise like an eagle, and if you will set your nest among the stars, from there I shall bring you down. (Obadiah 1:4)

And you, the grass... were brought forth from the Earth. (Torah B'reshith 1:11) When? When the Name (YHVH) was implanted. And thus air came forth. And a spark came to be.
1) One skull extends to its side. Full of the dew of two colors over it.
2) Three cavities in which the marked letters are manifested as YHV.
3) Black ones, as a raven, hanging over the deep holes, so that He hears right and left as NOT. Here there is one slender path above.
4) The forehead that shines as NOT, the discord of the world, except when His Will (Ratzon) has regard.
5) Eyes of three colors, to cause fright before them, they are washed with radiating milk. It is written: Your eyes shall see Jerusalem, a peaceful habitation. (Isaiah 33:20) Righteousness dwells in Her. (Isaiah 1:21). The peaceful habitation is the Ancient One who is hidden. Thus the script is Oynk. 6) The nose of the face of the Small One, In order to be known. Three flames burn in its cavities. A torturous flame to hear good and evil.

It is written I am , THAT (Hu) is my Name. (Isaiah 42:8) And it is written I slay and I make alive. (Torah Doverim 32)
And as it is written I will lift and I will sustain.(Isaiah 46:4) HE has made us, but NOT we are. (Psalms 100:3)
And HE is of the Unity, and WHO (Mi) can turn Him. (Job 23:13) He calls, Who is concealed, and found as NOT.
He who is of NOT is removed from the eyes. He who is of NOT is called by the Name. Alef and NOT entirely, V'V entirely, Alef and NOT entirely, Heh'Vav'Alef goes into the Alef. Alef goes to YV'D. YV'D goes into YV'D. The most Hidden of Hidden is of NOT, The V'D is attached inYH. Woe when NOT is attached to Yod y , out of V'D.When the Yod departs from the Vav'Dalet, Because of the sins of the world, The nakedness of them all is found, of this it is written:
The nakedness of your Father is NOT, She will be uncovered. (Torah Vayiqra 18:7) And when YV'D departs from H'A, O'D, it is written: The nakedness of your Mother is NOT, She will be uncovered, Your Mother is THAT-NOT, Her nakedness will be uncovered. (Torah Vayiqra 18:7) She is your Mother, surely,
For Understanding (Binah) you shall call Mother... (Proverbs 7:4)

Sifra Detzniyutha
Chapter Three

Nine precious formations were given over to the beard.
Whatever is hidden, and is manifested as NOT,
Is found to be supernal and precious,
Thus the writings have concealed IT.
1) Hairs upon hairs, from next to the opening of the ears
unto the beginning of the mouth.
2) IT is to be found from that beginning unto the other beginning.
3) Beneath the two openings a path so full that IT is seen as NOT.
4) The cheeks are covered from this side and from that side.
5) Among them are visible apples red like a rose.
6) In one tress hang the strong black ones, even unto the breast.
7) The lips, red as a rose, are bare.
8) Short ones descend over the throat, and cover the neck.
9) Long and short ones descend even-balanced.
He that is found in these is found to be strong and mighty.

It is written: Out of distress I called on YH. (Psalm 118:5)
David said nine up to
all nations compass me about (Psalm 118:10)
in order to surround and protect himself.

And you, the grass, herb yielding seed after its kind, and tree bearing fruit,
that its seed is in it, after its kind, were brought forth from the Earth. (Torah B'reshith 1:11)
These nine are evolved from the Perfect Name,
And afterwards were planted into the Perfect Name,
as it is written: and the Lord planted. (Torah B'reshith 1:28)

The formations of the beard are found to be thirteen,
That is the upper one.
In the lower one they are beheld in nine.
The twenty-two letters are formed in their colors.
Therefore he who sees in his dream that he holds
the beard of a supernal person in his hand--
He is at peace with his Master.
His enemies will be subjected to him,
Especially with regard to the superior beard that radiates into the lower one.
For the superior one is called abundant kindness, (Torah Shmoth 34:6)
Whereas in the Small One, IT is simply kindness, (Torah Shmoth 34:7)
Though when light is required,
IT will radiate,
And IT is called abundant kindness.

And Elohim said the waters will swarm with movement of living-being. (Torah B'reshith 1:20)
Meaning to say YH,
The light of the one extended into the other,
All came forth at one time,
The good waters, the evil waters.
For He said: The waters will swarm
They were contained, one in the other.
The upper living-being, the lower living-being.
The good living-being. The evil living-being.

And Elohim said, "We will make ADAM..." (Torah B'reshith 1:26)
This Adam-NOT is written on NOT-Adam in order to take away Adam of Above
who was made by the Perfect Name.
When THIS is perfected, THAT is perfected.

Male and female were perfected in order to perfect everything.
The Lord is the side of the male.
Elohim is the side of the female.
Therefore was the male extended, and formed with His members,
As it were, regenerative power.
The Kings that were nullified are here sustained,
The judgments of the male are severe in the beginning, mild in the end.
Those of the female are vice versa.

The channels of connection are shrouded beneath His covering.
Yod small
In this very form He is found.

But if judgments are to be mitigated,
Necessarily the Ancient One is required.
The serpent came upon the female
And a nest of impurity was formed within her,
Establishing a dwelling for evil.
Thus it is written:
And she conceived, and she gave birth to Qain, (Torah B'reshith 4:1)
The nest of the dwelling of the evil spirits, storms and demons,
And blows to Qain withinYH.

He formed in that Adam,
By twos,
By the general principle and the particular,
Which are contained in the particular and the general,
Legs and arms,
Right and left.
It divides at its sides.

Male and female were established -YHV.
Yod male, Heh female.
Vav as it is written
Male and female created He them, and blessed them, (Torah B'reshith 1:28) and called their name Adam.
The form and person of Adam was seated upon the throne,
as it is written:
And upon the likeness of the throne was the likeness as the appearance of Adam
upon it from above. (Ezekiel 1:26)

ChapterCChapterChapterhapter Four
Sifra Detzniyutha
Chapter Four

The Ancient One is hidden and concealed.
The Small Face is manifested and NOT manifested,
The manifested is written in the letters.
The NOT on its level is hidden in the letters,
And HE, the NOT, is settled inYH,
The upper ones and the lower ones.

And Elohim said the Earth will bring forth living-being according to its kind, cattle and every creeping thing. (Torah B'reshith 1:24)
This is that which is written
Adam and cattle You help, Lord YHVH. (Psalm 36:7)
ONE (Echad) is found in the principle of the other.
Cattle in the principle of Adam.
Adam who brings an offering to the Lord from the cattle. (Torah Vayiqra 1:2)
Because animals are included in the general principle of Adam.

When Adam of Below descended in the supernal form,
There were found two spirits,
From two sides, for Adam includes both right and left,
Of the right, the Neshamah,
Of the left, the Nefesh Chayah.
When Adam sinned, the left side did expand.
And those that are the form of NOT were expanded,
When these became attached, the one in the other,
They give birth like unto that living-being that
gives birth unto many at one time.

Twenty-two letters that are concealed,
Twenty-two letters that are manifest.
A concealed Yod, a manifest Yod.
The concealed and the manifest are balanced in weight,
Over the weighing of the Yod came forth male and female V'D.
In this place Vav male , Dalet is female.
Therefore this D'V is two,
D'V male and female.
D'V two pillars, two.
Yod is by itself, male.
Heh female.
Heh at first was Dalet, but after it was impregnated in Yod,
It brought forth the Vav.
(Thus, as in the Heh there is D'V, and in the Yod is H'H, hence YHV.)
Thus the YV'D is seen in its general appearance of YHV.
Once the YV'D has emitted that which is male and female,
She is then settled,
And He covers the Mother.

And the sons of Elohim saw the daughters of Adam. (Torah B'reshith 6:2)
This is that which is written
Two men, spies, secretly saying. ((Joshua 2:1)
What is "daughters of Adam"?
As it is written
Then came two women, harlots, unto the king. (I Kings 3)
On their account it is written
For they saw the wisdom of Elohim is in him.
Then came, (I Kings 3)
And NOT in the beginning.

In the wreath of the union of the fountains,
There were two embracers from above in V'V,
These descended from above, and occupied the earth.
They lost the good part, which was in H'V,
The wreath of compassion,
And were wreathed with a cluster of grapes.

And the Lord YHVH said to Mosheh: Why do you cry to Me? (Torah Shmoth 14:15)
Explicitly stating to Me.
Speak unto the children of Israel, that they move forward. (Torah Shmoth 14:15)
Explicitly stating that they move forward.
It depended on Fate.
For He wished to honor the beard.
And what is right in His eyes you will do,
And you will hearken unto His commandments,
And you will keep all His statutes, (Torah Shmoth 15:26)
Up to here,
For I am the Lord YHVH, your Healer. (Torah Shmoth 15:26)
Exclusively for this.

Sifra Detzniyutha
Chapter Five

People of Sin,
Congregation heavy with iniquity,
Seed of evildoers,
Children... (Isaiah 1:4)
Seven grades:
YV'D H'H V'H V'H H'Y V'V emits D
H'H HV'Y H'H emits V'V D'V
The Son (Bar) conceals Adam who is male and female,
Which are D'V.
And it is written:
Children that deal corruptly. (Isaiah 1:4)

IT Created Six (B'reshith), IT Created (Bara). (Torah B'reshith 1:1)
IT Created Six is the Word.
IT Created is half a Word.
Father and Son.
The Hidden and the Manifest.
The Eden of Above is hidden and concealed.
The lower Eden comes forth in its strides and is revealed

AT (Torah B'reshith 1:1)
Adonai Ehyeh
Right and Left
Into ONE united.

The Heavens and (Torah B'reshith 1:1)
As it is written: And the Beauty and the Victory.. (I Chronicles 29:11).
Into One united.

The Earth (Torah B'reshith 1:1)
As it is written
How mighty is your Name in all the Earth, (Psalms 8:2)
The whole Earth is full of your Glory. (Isaiah 6:3)

IT was a firmament in the midst of the waters. (Torah B'reshith 1:6)
In order to distinguish between the Holy and the Holy of Holies.
The Ancient One unto the Small One expands and adheres,
If NOT adheres
The mouth speaks great things. (Daniel 7:8)
IT engages itself
And wreathes itself with the small crowns,
With the five kinds of water,
And thus it is written
And He shall put from above Living Water. (Torah Doverim 19:17)
He is the Living Elohim (Elohim Chayim) and the King forever. (Jeremiah 10:10)
I shall go before the Face of the Lord in the lands of life. (Psalms 116:9)
And shall be the body of Adonai bound up... (I Samuel 25:29)
And the Tree of Life in the midst of the Garden. (Torah B'reshith 2:9)
Between the waters and the waters. (Torah B'reshith 1:6)
Waters perfect and waters of NOT, perfect;
Compassion perfect and compassion of NOT, perfect.

And said the Lord : My Spirit will contend NOT with Adam of Forever,
seeing that He (Hu) is flesh. (Torah B'reshith 6:3)
And said the Lord
When vested in the Small One,
From here He spoke in the Name of the Speaker,
For the Ancient Concealed One had said
My Spirit will contend NOT with Adam of Above.
For by that Spirit that blows from the two holes of the hollow pillars,
He causes a flow unto the lower ones,
And that is why it is written
And his days shall be a hundred and twenty years. (Torah B'reshith 6:3)

Y'VD is perfect and NOT is perfect.
Yod y on its own is one hundred.
And if two letters are put, twice reckoned
And his days shall be a hundred and twenty years.
Yod, on its own, when manifest in the Small One, extends into 10,000 years.
Thus it is written
And You have placed upon me Your Hand. (Psalms 139:5)

The giants were in the earth. (Torah B'reshith 6:4)
This is that which is written:
And from there IT was parted and became four heads. (Torah B'reshith 2:10)
From the place whence the garden was parted, it is called
The giants,
As it is written: And from there IT was parted.
They were in the earth in those days. (Torah B'reshith 6:4)
But NOT afterwards.
When Yehoshua came.
And the Sons of Elohim were hidden, (Joshua 2:4)
When Solomon came,
And the daughters of Adam were contained. (Ecclesiastes 2:8)
Thus it is written: And the delights of
Reading Tonlot (not reading Tonlym).
The sons of Adam
That were cast out,
From these were other spirits of NOT,
Contained in the supernal wisdom,
Thus it is written: And the Lord gave wisdom to Solomon. (I Kings 5:26)
And it is written: And He was wise unto all of Adam... (I Kings 5:26)
From IT-was-named, that he was benefited,
NOT is contained in Adam.
And the Lord YHVH gave wisdom
The Heh above.
And he was wise
From that he became wise below.

They are the mighty ones that are of Eternity... (Torah B'reshith 6:4)
The Eternity of Above.

The men of the Name...(Torah B'reshith 6:4)
They who conduct themselves in the Name.
What is the Name?
The Holy Name,
They who conduct themselves inYH,
THAT NOT is the Holy Ones below,
And NOT-conduct themselves only in the Name.

The men of the Name... of perfection,
And NOT is the men of the Lord ,
Their NOT is concealed and is being concealed.
But IT is a diminutive while NOT being a diminutive.

The men of the Name... of perfection,
Come out from the principle of Adam.
As it is written:
Adam being in splendor, in NOT abides. (Psalms 49:13)
Adam being in splendor, in the splendor of the King.
In NOT abides, in the NOT-Spirit.

There are thirteen kings of war in seven.
Seven kings in earth appear as victors in war.
There are nine that ascend on the levels,
Who run according to their wish,
And there is none to prevent them.
Five kings exist in terror.
In the presence of four - NOT, they can stand.
Four kings come out before four,
They hang on them like grapes in a cluster,
Bound up in them are seven runners that give testimony,
And NOT do they remain in their places.

The Tree that mitigates is placed within.
Birds attach themselves and nest on its branches.
Below it shelters that Chayah (Living Being) that rules over this Tree,
Which has two paths to walk,
It is surrounded by seven pillars,
With the four Chayot (Living Beings) that are moved in the four directions,
The serpent turns swiftly with three hundred and seventy leaps,
Leaping over the mountains, skipping over the hills, (Song of Songs 2:8)
As it is written:
Leaping over the mountains, skipping over the hills.
Its tail is in its mouth, in its teeth.
He is pierced through on two sides,
When it moves, the body is transformed into three directions.

It is written:
And Chanokh walked with Elohim. (Torah B'reshith 5:24)
And it is written:
Give instruction to the Youth (Nar), the Face AL, His way.(Proverbs 22:6)
To the Youth, that is well known.
With Elohim and NOT with the Lord .
And He was NOT.
In the name This (Zeh).
For Elohim had taken him. (Torah B'reshith 5:24)
To be called by His Name.

There are three houses of judgments which are four,
Four houses of judgments that are above, four below,
Thus it is written:
You shall do NOT-evil in judgment, in meteyard, in weight, and in measure. (Torah Vayiqra 19:35)
There is a judgment that is severe, and a judgment that is NOT-severe.
A judgment that is balanced, and a judgment that is NOT-balanced.
A judgment that is soft.
(A judgment) toward Over-the-Face,

And IT was that the Adam of the great began in the AL-Face
of the ground. (Torah B'reshith 6:1)
The Adam of the great...
This is that which is written:
For also...
Adam of Above.
And it is written:
AL-Face of the ground.

And Mosheh knew THAT-NOT, the skin of his face shone. (Torah Shmoth 34:29)
This is that which is written:
Garments of skin... (Torah B'reshith 3:21)
As it is written:
And Samuel took the horn of oil. (I Samuel 16:13)
For there is no anointing except with the horn.
And in Your Name our horn is exalted. (Psalms 89:18)
The Name have I revealed upon the skin of David. (Psalms 132:17)
That is the tenth of the King.
And IT comes from that Jubilee which is the Mother,
As it is written:
For IT shall be when the horn of the Jubilee is sounded. (Joshua 6:5)
The horn is wreathed with the Jubilee, the tenth in the Mother.
The horn, IT takes the horn and the Spirit to restore the Spirit inYH.
And this horn is of the Jubilee, Heh.
And the Jubilee is Heh.
And the Heh is the blower of the Spirit unto all.
And all return to their place,
Thus it is written:
AHH YHVH Elohim. (Jeremiah 1:6)
When Heh appears unto Heh ,
YHVH Elohim,
The perfect Name from NOT
And it is written
The Lord YHVH alone shall be exalted in the Day of THAT. (Isaiah 2:11)

Up to here is the hidden and adorned Concealment of the King,
This is the Book of THAT Which is Concealed,
Happy is he that (enters and) comes out, and knows ITs paths and ways.

Sifra Detzniyutha

In Chapter Three, after the verse:
And Elohim said the waters will swarm with movement of living being. (Torah B'reshith 1:20)
There is an extensive addition from the sixteenth century CE, 5300's Jewish Era:

(Another interpretation)
the waters will swarm with movement
with movement
Meaning to say when his lips move with words of prayer,
in merit and clarity of mind,

For when man wishes to order his prayer to his Master,
And his lips move in such a way from below upwards--
To raise the honor of his Master to the place of irrigation of the deep well
that flows and comes out.
Then it will flow to draw forth from above downwards,
From that irrigation of the river-bed to every level and level,
(down) to the last level,
In order to elicit a freewill offering from above downwards.
Afterwards he needs to bind a knot in all,
The bond of the intention of the faith,
And all his requests shall come about--
Whether they be communal requests or individual requests.

The prayer that man should request of his Master is arranged in nine ways:
1) there is according to the alphabet; and,
2) there is by way of mentioning the attributes of the Holy One,
blessed be He e.g. compassionate, gracious, etc;
3) there is according to the precious Names of the Holy One, blessed be He, like:
Ehyeh (I will be), YH, YHV, , El, Elohim, Tzuhvaoth (Host), Shadhai (Almighty), Adonai (My Master);
4) there is according to the ten Sefiroth, like:
Malkuth, Yesod, Hod, Netzah, Tifareth, Gevurah, Gedulah, Binah, Hochmah, Keter;
5) there is by mentioning the righteous ones, like the Patriarchs, and the Prophets,
and the Kings;
6) there is the form of songs and praises (for which there is a true tradition), and higher than these;
7) there is he who knows to prepare adornments unto his Master, in a becoming fashion;
8) there is (the prayer) with the knowledge how to ascend from below upwards;
9) there is the he who knows to elicit the abundance from above downwards.

And for all these nine ways is required great intention.
For without that, about such there is a verse, as it is written:
And they that despise Me shall be lightly esteemed. (I Samuel 2:30)
And in the intention of Amen (is) that it compounds two Names: YHVH and ADONAI.
The one conceals its goodness and its blessing in a treasure that is called "Hall."
This is indicated in the verse:
And the Lord YHVH is in His holy Hall, keep silence before Him. (Habakuk 2:20)
Our sages, of blessed memory, alluded to this (when stating that)
all the good of a man is in his house, as it is said:
In all my house he is faithful. (Torah Doverim 12:7)
And it is translated: In all that is with Me. (Psalms 24:7)
And when (man) has intention in every one of the nine ways as behooves,
He is the human being that honors the Master, the Holy Name.
And of him it is written:
For they that honor Me I will honor, and they that despise me
shall be lightly esteemed. (I Samuel 2:30)
I will honor. (I Samuel 2:30)
In this world, to fulfill and to bring about all his needs,
And all the nations of the earth will see that the name of Elohim
is called upon him, and will fear him.
And in the world to come he will merit to stand in the division of the pious,
even though he did not study sufficiently.
For he merited to mind the knowledge of his Master
and had the proper intention thereto.

What is:
And they that despise Me shall be lightly esteemed? (I Samuel 2:30)
It refers to him that does not know to unify the Holy Name
And to bind the knot of the faith
And to draw forth to that place that is in need,
And to honor the Name of his Master.
The more so with regard to he who has no intention,

Thus, whoever moves his lips with purity of heart,
In the waters that purify,
What is written of him?
And Elohim said: Let Us make Adam. (Torah B'reshith 1:7)
Meaning to say (Let Us make) because of man,
(He) who knows to unify the image and the likeness as behooves,
And they will have dominion over the fish of the sea. (Torah B'reshith 1:26)


There is another addition at the very end of the Sifra Detzniyutha:
When the one Heh is turned towards the other Heh , and Yod is taken away, then comes vengeance into the universe; and except for that Adam who is called [by the Name], the universe would NOT exist; but all things would be destroyed. Hence it is written:
And the Lord alone shall be exalted in the Day of THAT. (Isaiah 2:11)


9. Work of the Chariot Translations

Idra Rabba Qadusha


from the
Book of Splendor (Sefer HaZohar)
Mantuan Codex: In the Wilderness (Torah B'midbar) III: 127a-144b

The following translation is the Work of the Chariot edition of the Lesser Holy Assembly published in 1970.Verses from the Torah are written in Bold Italic. Verses from the Prophets and Writings and are written in Bold.

Chapter One

1. Tradition: Rabbi Shimeon spoke unto his companions, and said: "How long shall we abide in the condition of one column by itself, when it is written (Psalms 119.126): It is time for You Lord YHVH to lay to your hand, for they have made void your Torah."

2. "The days are few, and the creditor is urgent; the herald cries aloud daily, and the reapers of the land are few; and those who are about the end of the vineyard attend not, and have not known where may be the lawful place."

3. "Assemble yourselves, O my companions, in an open space, equipped with armor and spears; be ye ready in your preparations, in council, in wisdom, in understanding, in science, in care, with hands and feet! Appoint as King over you, Him in whose power is life and death, so that the words of truth may be received: things unto which the supernal holy ones attend, and rejoice to hear and to know them."

4. Rabbi Shimeon sat down and wept; then he said: "Woe! If I shall reveal it! Woe if I shall not reveal it!"

5. His companions who were there were silent.

6. Rabbi Abba arose and said unto him: "With the favor of the Lord, also it is written (Psalms 25.14): The secret of the Lord YHVH is with them that fear Him. And well do these companions fear that Holy and Blessed One. His house, some of them have only entered, and some of them have departed also."

7. Moreover, it is said the companions who were with Rabbi Shimeon were numbered, and they were found to consist of Rabbi Eleazer, his son; and Rabbi Abba, and Rabbi Yehuda, and Rabbi Yosi, son of Jacob, and Rabbi Yitza'aq, and Rabbi Chisqiah, son of Rav, and Rabbi Chaiya, and Rabbi Yosi, and Rabbi Yisa. (see Figure)

8. They gave their hands unto Rabbi Shimeon, and raised their fingers on high, and entered into a field under the trees and sat down.

9. Rabbi Shimeon arose and offered a prayer. He sat in the midst of them, and said: "Let whosoever will, place his hand in my bosom." They placed their hands there and he took them.

10. When he began, he said (Torah Doverim 27.15): "Cursed is the man that makes any graven or molten image, the work of the hands of the craftsman, and puts it in a secret place. And all the people shall answer and say Amen."

11. Rabbi Shimeon began and said: "Time for You, O Lord YHVH to lay Your hand. Why is it time for Lord YHVH to lay to His hand? Because they have made void your Torah. What is this, they have made void Your Torah? The higher Torah, which is itself made void, if it be NOT (Vast Face) carried out according to the Perfections (Tikkunim, i.e. Sefiroth). This has been said concerning the Ancient of Days (Arikh Anpin, Vast Face)."

12. "For it is written (Torah Doverim 33.29): Blessed are you, O Israel; who is like unto you? Also it is written (Torah Shmoth 15.11): Who is like unto You among the gods, O Lord YHVH?"

13. He called Rabbi Eleazer, his son, and commanded him to sit down before him, and Rabbi Abba on the other side, and said: "We are the form of all things, the three columns of the Sefiroth; thus far are the Tikkunim established."

14. They kept silence, and they heard a voice; and their knees knocked one against the other with fear. What was that voice? The voice of the Higher Assembly, which had assembled above.

15. Rabbi Shimeon rejoiced and said (Habakuk 3.1): "O Lord YHVH! I have heard Your speech, and was afraid!" He has said: 'It is therefore rightly done, seeing that fear has followed; but for us the matter rather depends on love.' Like as it is written (Torah Shmoth 6.5): "And you shall delight in the Lord YHVH your Elohim." Also it is written (Malachi 1.2): "I have loved you."

16. Rabbi Shimeon said further (Proverbs 9.13): "He who walks, going up and down, reveals the secret; but the faithful in spirit conceals the word."

17. "He who walks going up and down. This saying merits question, because it says,
'Going up and down.' Wherefore then 'walks'? The man is already said to be going up and down; what is this word 'walk'?"

18. "For truly it is true concerning that man who is not stable in his spirit nor truthful, that the word which he has heard is moved hither and thither, like a straw in the water, until it comes forth from him."

19. "For what reason? Because his spirit is not a firm spirit."

20. "But concerning him who is firm in spirit it is written: But the faithful conceals the word. 'Faithful in spirit' denotes firmness of spirit; like it is said (Isaiah 22.23): And I will fasten him as a nail in a sure place. Matter depends on Spirit."

21. "And it is written (Ecclesiastes 5.6): Suffer not your mouth to cause thy flesh to sin."

22. "For neither does the world remain firm, except through secrets. And in worldly affairs there be so great a need for secrets, how much more in the things of the most secret of secrets, and in the meditation of the Ancient of Days, which matters are not even revealed unto the highest angels."

23. Rabbi Shimeon said, moreover: "I will not say it unto the heavens, that they may hear; I will not declare it unto the earth, that it may hear; for certainly we are the pillars of the Universe."

24. It is said that in the Secrets of Secrets, when Rabbi Shimeon opened his mouth, the whole space was shaken, and his companions were also shaken.

Chapter Two

25. HE manifested the Secret, and commencing, said (Torah B'reshith 36.29): "And those are the kings (i.e. the Sefiroth) which reigned in the land of Edom before that a king could rule over the children of Israel."

26. Blessed are ye, O just men! Because unto you is manifested the Secret (Sod) of the Secret of the Torah, which has not been manifested unto the holy superior ones.

27. Who can follow out this matter? And who is worthy to do so? For it is the testimony of the truth of truths. Therefore let our prayers be undertaken with devotion, lest it be imputed as a sin, that I am making this matter manifest.

28. And perchance my companions may speak unto me, because some objection may arise against these words. For truly this work is not such a one as may be easily written down, so that by it may appear how many kings there were before the children of Israel came; how therefore does this matter agree? And for this reason my companions have moved the question.

29. Therefore, the Secret of Secrets is what man can neither know nor comprehend, nor can they apply their rules of science to it.

30. It is said that before the Ancient of the Ancient Ones, the Concealed of the Concealed Ones, instituted the formations of the King (Ze'ir Anafin, Small Face) and the diadems; beginning and end existed as NOT (Lo).

31. Therefore he carved out and instituted proportions in Himself, and spread out before Him a certain veil; and therein carved out and distributed the kings and their forms by a certain proportion; but they subsisted as NOT (Lo), into quiet.

32. That is the same thing that is said (Torah B'reshith 36.29): "And these are the kings who reigned in the land of Edom," before that there reigned a king over the children of Israel. The first king in respect of the children of Israel is 'The First' [Sefirah Knowledge/The First].

33. And all those things which were carved out, but subsisted as NOT, are called by their names, neither yet did they subsist, until he forsook them, and hid Himself before them.

Chapter Three

34. And after a certain time was that veil entirely disunited in formless separation, and recomposed according to the Perfections (Tikkunim, also Sefiroth).

35. And this is the tradition: The Absolute desired within Himself to create the essence of light (n. letters of the alphabet), hidden for two thousand years, and produced Him (Small Face). And He (Small Face) answered unto Him (Vast Face): "He (Vast Face) who wishes to dispose and to constitute other things, let Him (Small Face) first be disposed according to the Perfections."

36. This is the tradition described in the "Concealed Book of the King," that the Ancient of the Ancient Ones, the Concealed of the Concealed Ones, has been constituted and prepared as in various members.

37. Like as if it were said, "He is found, and He is NOT (Lo) found;" for He cannot be clearly comprehended, but He has as it were been formed; neither yet is He to be known by any, since He is the Ancient of the Ancient Ones (Vast Face).

38. But in His Perfections is He first established, as also He is the Eternal of the Eternal Ones, the Ancient of the Ancient Ones, the Concealed of the Concealed Ones; and in His letters is He knowable and NOT knowable.

39. White are His garments, and His appearance is the likeness of a Face vast and terrible.

40. Upon the throne of flaming light is He seated, so that He may direct its flashes.

41. Into forty thousand superior worlds the brightness of the skull of His Head is extended, and from the light of this brightnessthe just shall receive four hundred worlds in the world to come.

42. This is that which is written (Torah B'reshith 23.16): "Four hundred shekels of silver, current money with the merchant."

43. Within His skull exist daily thirteen thousand myriads of worlds, which draw their existence from Him, and by Him are upheld.

Chapter Four

44. And from that skull distills a dew upon Him which is external, and fills His Head daily.

45. And from that dew which flows down from His Head, that which is external, the dead are raised up in the world to come.

46. Concerning which it is written (Song of Songs 5.2): "My head is filled with dew." It is not written: "It is full with dew," but Nimla (almn), "It is filled."

47. And it is written (Isaiah 26.19): "The dew of the lights is Your dew." Of the lights-- that is, from the brightness of the Ancient One.

48. And by that dew are nourished the holy supernal ones.

49. And this is that manna which is prepared for the just in the world to come.

50. And that dew distills upon the ground of the holy apple trees. This is that which is written (Torah Shmoth 16.14): "And when the dew was gone up, behold upon the face of the desert a small round thing."

51. And the appearance of this dew is white, like unto the color of the crystal stone, whose appearance has all colors in it. This is that which is written (Torah Vayiqra 2.7): "And its varieties as the varieties of crystal."

Chapter Five

52. The whiteness of this skull shines in thirteen carved out sides: in four sides from one portion; in four sides from the part of His Face; and in four sides from another part of the periphery; and in one above the skull, as if this last might be called the supernal side.

53. And thence is the Vastness of His Face extended into three hundred and seventy myriads of worlds; and hence "Vast Face" is His Name.

54. And He Himself, the most Ancient of the Ancient Ones, is called "Vast Face"; and He who is more external is called "Small Face", in opposition to the Ancient Eternal Holy One, the Holy of Holy Ones.

55. And when Small Face looks back upon Him (Vast Face), all the inferiors are restored in order, and His Face is extended, and is made more vast at that time, but not for all time is it vast like unto the countenance of the More Ancient One.

56. And from that skull issues a certain white shining emanation, toward the skull of Small Face, for the purpose of fashioning His head; and thence towards the other inferior skulls, which are innumerable.

57. And all the skulls reflect this shining whiteness towards the Ancient of Days, when they are numbered out of their undifferentiated condition. And by reason of this there exists herein an opening towards the skull below, when they proceed to numeration.

Chapter Six

58. In the hollow of the skull is the aerial membrane of the supreme hidden wisdom, which is nowhere revealed; and it is NOT (Lo) found and it is NOT opened.

59. And that membrane enshrouds the brain of the hidden wisdom, and therefore is that wisdom covered, because it is NOT (Lo) opened through that membrane.

60. And that brain, which is itself the hidden wisdom, is silent and remains tranquil in its place, like good wine upon its lees.

61. And this is that which they say: "Hidden is the science of the Ancient One, and His brain is calm and concealed."

62. And that membrane has an outlet toward Small Face, and on that account is His brain extended, and goes forth by thirty-two paths.

63. This is the same thing that is written (Torah B'reshith 2.7): "And a river went forth out of Eden." But for what reason? Because the membrane is opened, and does it completely enshroud the brain.

64. Nevertheless, the membrane is opened from below. And this is that which we have said: Among the signatures of the letters is Tav-Yod-Vav; nevertheless He impressed it as a sign of the Ancient of Days, from Whom depends the perfection of knowledge, because He is perfect on every side, and hidden, and tranquil, and silent, like good wine upon its lees.

Chapter Seven

65. This is the tradition: From the skull of His Head hang down a thousand thousand myriads; seven thousand and five hundred curling hairs, white and pure, like as wool when it is pure; which have not been mingled confusedly together, less inordinate disorder should be shown in His confirmation; but all are in order, so that no one lock may go beyond another lock, nor one hair before another.

66. And in single curls are four hundred and ten locks of hair, according to the number of the word Qadosh (Holy).

67. But these hairs, all and singular, radiate into four hundred and ten worlds.

68. But these worlds alone are hidden and concealed, and no man knows them, save Himself.

69. And He radiates in seven hundred and twenty directions.

70. And in all the hairs is a fountain, which issues from the hidden brain behind the wall of the skull.

71. And it shines and goes forth through that hair unto the hair of Small Face and from it is His brain formed, and thence that brain goes forth into thirty and two paths.

72. And each curl radiates and hangs down arranged in beautiful form, and adorned with ornament, and they enshroud the skull.

73. But the curls of the hair are disposed on each side of the skull.

74. Also we have said: Each hair is said to be the breaking of the hidden fountains, issuing from the concealed brain.

75. Also this is the tradition: From the hair of a man it is known what he is, whether rigorous or merciful, when he passes over forty years; thus also when he is perfect in hair, in beard, and in eyebrows of his eyes.

76. The curls of His hair hang down in order, and pure like unto wool, even unto His shoulders. Say we unto His shoulders? Nevertheless, even unto the rise of His shoulders, so that His neck may not be seen, because of that which is written (Jeremiah 2.27): "Because they have turned away from Me the neck and NOT the face."

77. And the hair is less close to the ears, lest it should cover them; because it is written (Psalms 130.2), "As Your ears are open."

78. From hence His hair stretches out behind His ears. The whole is in equilibrium; one hair does not go beyond another hair, they are in perfect disposition, and beautiful arrangement, and orderly condition.

79. It is the delight and joy of the just, who are in Small Face, to desire and to behold and to conform unto those Perfections (Sefiroth) which are in the Ancient One, the Most Concealed of all.

80. Thirteen curls of hair exist on the one side and on the other of the skull; they are about His face, and through them commences the division of the hair.

81. There is no left in that Ancient Concealed One, but all is right.

82. He appears, and He appears NOT (Lo); He is concealed, and He is NOT (Lo) concealed; and that is in His Perfections much more so than in Himself.

83. And concerning this the children of Israel wished to inquire in their heart, like as it is written (Torah Shmoth 17.7): "Is the Lord YHVH in the midst of us, or the Negatively Existent One?" Where they distinguished between Small Face, who is called "YHVH", and between Vast Face, who is called "Nothing" (Ayn), the Negatively Existent.

84. But why, then, were they punished? Because they did it not in love, but in temptation; like as it is written: "Because they tempted their Lord YHVH saying: Is it the Lord YHVH in the midst of us, or is it the Negatively Existent One?"

85. In the parting of the hair proceeds a certain path, which shines into two hundred and seventy worlds. And from that path again shines another path wherein the just of the world to come shall shine.

86. That is what is written (Proverbs 4.18): "And the path of the just shall shine as the light, going forth, and shining more and more unto the perfect day."

87. And out of that is the path divided into six hundred and thirteen paths, which are distributed in Small Face.

88. As it is written concerning Him (Psalms 25.6): "All the paths of the Lord YHVH are mercy and truth."

Chapter Eight

89. The forehead of His skull is the will of wills, whereunto is opposed the will of Small Face, as it is written (Torah Shmoth 28.38): "And it shall be upon His forehead always for will ..."

90. And that forehead is called "Will" (Ratzon), because it is the ruler of the whole head and of the skull, which is covered by four hundred and twenty worlds.

91. And when it is uncovered, the prayers of the Israelites ascend.

92. "When is it uncovered/" Rabbi Shimeon was silent. He asked again a second time, "When?" Rabbi Shimeon said unto Rabbi Eleazar, his son, "When is it uncovered?

93. He answered unto him: "In the time of the offering of the evening prayer on the Sabbath."

94. He said unto him: "For what reason?" He answered unto him: "Because at that time the lower judgment threatens through Small Face; but that forehead is uncovered which is called 'Will,' and then wrath is removed, and the prayer ascends."

95. "This is that which is written (Psalms 89.14): And I have prayed unto You, O Lord YHVH in the time of the Will of Elohim."

96. "And the time of will by the Ancient of Days (Vast Face) is here to be understood, and of the unveiling of the forehead; and because it is thus disposed at the offering of the evening prayer on the Sabbath."

97. Rabbi Shimeon spake unto Rabbi Eleazar, his son, and said: "Blessed be you, O my son! By the Ancient of Days; for you have found in that time in which you have need of the will of His forehead."

98. Come and behold! In these inferiors, when the forehead is uncovered, there is found fixed shamelessness.

99. This is the same which is written (Jeremiah 3.3): "Yet you have the forehead of a shameless woman, you refuse to be ashamed."

100. But when this forehead (Vast Face) is uncovered, inclination and will are found in perfect form, and all wrath is quieted and subdues before Him.

101. From that forehead shine forth four hundred habitations of judgments, when it is uncovered during that period of will, and all things are at peace before it.

102. This is the same which is written (Daniel 7.10): "The judgment was set..." -- that is, subsides in its place, and the judgment is not exercised.

103. And this is the tradition: There is no hair found on that part, because it is opened and not covered.

104. It is covered, I say, and the executors of judgment behold this, and are pacified and (judgment) is not exercised.

105. This is the tradition: This forehead has been extended into two hundred and seventy thousand lights of the luminaries of the superior Eden.

106. This is the tradition: There exists an Eden which shines in Eden. The superior Eden, which is NOT (Lo) uncovered, and is hidden in concealment, and is NOT (Lo) distributed into the paths, like as it has been said.

107. The inferior Eden is distributed into its paths, into thirty-two directions of Its paths.

108. And although this Eden is distributed into Its paths, yet is it NOT (Lo) known unto any, save unto Small Face.

109. But no man has known the superior Eden, nor its paths, except Vast Face Himself.

110. Like as it is written (Job 28.23): "Elohim understands the way thereof, and He knows the place thereof."

111. "Elohim understands the way thereof," this is the inferior Eden, known unto Small Face. "And He knows the place thereof," this is the superior Eden, which the Ancient of Days has known, the most abstruse of all.

Chapter Nine

112. The eyes of the White Head (Vast Face) are diverse from all other eyes. Above the eye is no eyelid, neither is there an eyebrow over it.

113. Wherefore? Because it is written (Psalms 111.4): "Behold, He that keeps Israel shall neither slumber nor sleep"--that is, the superior Eden .

114. Also it is written (Jeremiah 32.19): "Whose eyes are open."

115. And this is the tradition: Seeing that all is operated through mercies, He has not covering unto His eye, nor eyebrow above His eye. How little, then, does the White Head require such?

116. Rabbi Shimeon spoke unto Rabbi Abba, and said: "To what is this like?" He answered unto him: "To the whales and fishes of the sea, which have no coverings for their eyes, nor eyebrows above their eyes; who sleep not, and require not a protection for the eye."

117. "How much less does the Ancient of the Ancient of the Ancient Ones require a protection, seeing that far above His creatures He watches over all things, and all things are nourished by Him, and He Himself sleeps not."

118. "This is that which is written (Psalms 121.4): Behold! He that keeps Israel shall neither slumber nor sleep-- that is, the superior Israel."

119. "It is written (Psalms 33.18): Behold the eye of the Lord YHVH is upon them that realize Him; and it is written (Zechariah 4.10): They are the eyes of the Lord YHVH, running to and fro throughout the whole earth."

120. "There is no contradiction (between these sayings); one is concerning Small Face and the other concerning Vast Face."

121. "And further, although there be two eyes, yet they are converted into one eye."

122. "This is pure in its whiteness, and so white that it includes all whiteness."

123. "The first whiteness shines, and ascends and descends for the purpose of combining with that which is linked (with it) in connection."

124. "This is the tradition: That whiteness darts forth its rays, and ignites three lights, which are called "Glory" (Hod), "Majesty" (Hadar), and "Joy" (Chedved); and they radiate in gladness and perfection."

125. "The second whiteness shines and ascends and descends, and darts forth its rays, and ignites three other lights, which are called "Eternity" (Netzach), "Lovingkindness" (Chesed), and "Beauty" (Tifareth), and they radiate in perfection and gladness."

126. "The third whiteness radiates and shines, and descends and ascends, and goes forth from the part enclosing the brain, and darts forth its rays toward the seventh middle light."

127. "And it forms a path to the inferior brain, which forms a path to the inferiors, and all the inferior lights are thereby ignited."

128. Rabbi Shimeon said; "You have spoken well, and the Ancient of Days will open this eye upon you in the time of your need.

129. Another tradition runs thus: Whiteness in whiteness, and whiteness that includes all other whiteness.

130. The first whiteness shines and ascends and descends in three lights on the left-hand side, and they radiate and are bathed in that whiteness, like as when a man bathes in good unguents and odors, in better condition than he at first possessed.

131. The second whiteness descends and ascends and shines in three lights on the right-hand side, and they radiate and are bathed in that whiteness, like as when a man bathes his body in good unguents and odors, in better condition than he at first possessed.

132. The third whiteness shines and ascends and descends, and goes forth as the light of the inner whiteness of the brain, and sends forth its rays when necessary unto the black hair, and unto the head, and unto the brain of the head (Small Face).

133. And it irradiates the three crowns that remain, when it is needful, so that it may be uncovered if that be pleasing unto the Most Ancient One hidden from all (Vast Face).

134. And this is the tradition: This eye is never closed; and there are two, and they are converted into one.

135. All is right; there is no left there. He sleeps not and slumbers not, and He requires no protection. He is not such a One as has need to defend Himself, for He defends all things, and He Himself waited upon all things, and in the sight of His eye are all things established.

136. This is the tradition: Were that eye closed for even one moment, no thing could subsist.

137. Therefore, it is called the open eye, the holy eye, the excellent eye, the eye of Providence, the eye which sleeps not neither slumbers, the eye which is the guardian of all things, the eye which is the subsistence of all things.

138. And concerning it is it written (Proverbs 22.9), "The bountiful eye;" you shall not read "the blessed eye," but "it blesses" for it is called "the bountiful eye," and by it are all things blessed.

139. And this is the tradition: There is no light in the inferior eye, so that it can be bathed in redness and blackness; except when it is beheld by that white brilliance of the superior eye which is called "the bountiful eye."

140. And to no man is it known when this superior holy eye may shine and may bathe the inferior; and when the just and the supernal blessed ones are about to be beheld in that wisdom.

141. This is that which is written (Isaiah 3.8): "For they shall see eye to eye." When? When the Lord YHVH shall bring again Zion. Also, it is written (Torah B'midbar14.14): "That You Lord YHVH are seen eye to eye."

142. And unless the bountiful superior eye was to look down upon and bathe the inferior eye, the universe could not exist even a single moment.

143, This is the tradition in the "Book of Concealed Mystery:" Providence arises from the inferior eye when the highest splendor shines down upon it, and that highest splendor goes forth into the inferior; for from it are all things illuminated.

144. This is that which is written (Torah B'midbar 14.14): "That You Lord YHVH are seen eye to eye." Also it is written (Psalms 33.18): "Behold the eye of the Lord YHVH is upon them that fear Him." And it is written (Zechariah 4.10): "The eyes of the Lord YHVH running to and fro throughout the whole earth."

145. "The eye of the Lord YHVH is upon them that fear Him," if they be upright. This is the superior eye. On the contrary, when it is said, "The eyes of the Lord YHVH run to and fro," this is the eye that is below.

146. This is the tradition: On what account was Joseph worthy, so that the evil eye had no dominion over him? Because that he was worthy of being upheld by the superior benign eye.

147. This is that which is written (Torah B'reshith 49.22): "Joseph is the son of a fruitful bough;" the son of a fruitful bough above Ayin. Why "the son of a fruitful bough above Ayin? As though to imply, "because of that eye which beheld him."

148. Also it is written (Proverbs 22.9): "The bountiful eye shall be blessed." Why? Because it gives its bread unto the poor.

149. Why is it said in the singular number? Come and see. In the eyes which are inferior are a right eye and a left eye, and they are of two diverse colors.

150. But in this instance there is no left eye, and they both ascend in one path, and all are right. And on that account is one eye mentioned, and not two.

151. And this is the tradition: This eye, which is the eye of witnessing, 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 the matter it is written (Psalms 44.23): "Awake, O Lord YHVH, why do You sleep?" And (II Kings 19.16): "Open Your eyes, O Lord YHVH."

154. When they are opened, for some are they opened for good, and on some they are 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 appears, 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 endures all whiteness.

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

158. And concerning this certainly it is written (Proverbs 22.9): "The good eye is to be blessed." And it is written (Isaiah 2.5): "Be you present, O house of Jacob, and let us walk in the light of the Lord YHVH!"

159. This is the tradition: Save in all these instances, the Name of the Ancient One is concealed from all, and is NOT (Lo) mentioned in the Torah, save in one place, where Small Face swore unto Abraham.

160. Like as it is written (Torah B'reshith 22.16): "By Myself have I sworn, said the Lord YHVH." (Understand) that this is concerning Small Face.

161. Like as it is written (Torah B'reshith 48.20): "In You shall Israel bless. That is, the superior Israel."

162. Also it is written (Isaiah 49.3): "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. This is the tradition: It is written (Daniel 7.9): "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 spoke unto Rabbi Yehuda, and said: "Stand in your place and explain these thrones."

166. Rabbi Yehuda answered: "It is written (Daniel 7.9): His throne is of a 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 sits upon that throne, it is subject unto Him. For He who sits upon it rules over it."

169. "But at that time when He departs from that throne, and sits 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 Shimeon spoke unto Rabbi Yehuda, and said: "May your way be ordained for you, and may it be pointed out (unto you) by the Ancient of Days!"

Chapter Ten

171. And come behold. Lo! It is written (Isaiah 41.4): "I, YHVH, am First and Last, I am He (Hu)."
172. All things are Him, and He 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 Small Face? Over these nostrils He rules; one of which is life, and the other is the life of life.

175. This nose is as a mighty gallery, whence His spirit rushes forth upon Small Face, and they call it "The Giver."

176. And it is thus: The Spirit descends; and again the Spirit from hence proceeds through those nostrils.

177. ONE (Echad) is the Spirit; He goes forth unto Small Face, so that He may be aroused in the Garden of Eden.

178. And ONE is He, the Spirit of Life, through whom in process of time the sons of David hope to know Wisdom.

179. And from that gallery arises the Spirit, and proceeds from the concealed brain, and at length rests upon King Messiah.

180. Like as it is written (Isaiah 11.2): "And the Spirit of the Lord YHVH shall rest upon Him, the Spirit of Wisdom and Understanding, the Spirit of Counsel and Strength, the Spirit of Knowledge, and of the Fear of the Lord YHVH."

181. Apparently four spirits are here. But we have already said that the Spirit is ONE; why, then, are three? Arise, Rabbi Yosi, in your place.

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

183. "Because it is thus written (Jeremiah 31.34): A man shall no more teach his neighbor...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 proceeds from His brain, the most concealed of all."

185. "And when that comes forth all the inferior spirits are aroused with Him."

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

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

188. "For thus is the tradition: It is written (I Kings 2.12): And Solomon sat upon the throne of David. Also it is written (I Kings 10.19): The throne had six steps."

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

190. "Like it is said: There are three spirits that comprehend three others."

191. Rabbi Shimeon said unto him; "Your spirit shall rest in the world to come."

192. Come -- behold! It is written (Ezekiel 37.9): "Thus says the Lord YHVH, 'Come from the four winds (Sefiroth), 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 the Holy and Blessed One to produce the One Spirit, Who in Himself includes all others.

196. Because it is written (Ezekiel 37.9): "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 Messiah there shall be no need that one should teach another; for that One Spirit (Ruach Echad) Who in Himself includes all spirits, knows all Wisdom and Understanding, Counsel and Might, and is the Spirit of Knowledge and Fear of the Lord YHVH; because He 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.

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

200. And come--see! Wherein is the difference between the nose (of Vast Face) and the nose (of Small Face).

201. The nose of the Ancient of Days is life in every part. Concerning the nose of Small Face it is written (Psalms 18.8): "There went up smoke out of His nostrils, and fire out of His mouth devoured."

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

203. When that smoke goes up, what afterwards follows? 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 I do pray."

205. And this is that which is written (Isaiah 48.9): "In my praise (My nose) will I withdraw My nostrils from you." 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 Small Face.

207. This is the praise of the confirmation of the nose.

208. And this, and all forms of the Ancient of Days, are seen, and are NOT (Lo) seen; they are seen by the lords of lords--by pious men-- and they are NOT (Lo) seen by any others.


9. Work of the Chariot Translations

Idra Zuta Qadusha

From the Book of Splendor (Sefer HaZohar)

The following translation is the Work of the Chariot edition of the Lesser Holy Assembly published in 1970.Verses from the Torah are written in Bold Italic. Verses from the Prophets and Writings and are written in Bold.

TRADITION: On the day that Rabbi Shimeon was destined to leave this world, he was putting his affairs in order, when the companions entered his house. Present with him was Rabbi Eleazar his son, and Rabbi Abba, and the rest of the companions. The house was full.

2. Rabbi Shimeon raised his eyes and saw that the house was full.

3. Rabbi Shimeon wept and said, "On another occasion when I was sick, Rabbi Fineyas son of Yayar was present with me and remained until I had chosen my place, and life had been restored to me until now. When I was restored, fire surrounded me, which hitherto has never ceased, and no man entered unto me without permission, but now I see that it has stopped and the house is full."

4. While they were sitting, Rabbi Shimeon opened his eyes and saw what he saw, and fire went around the house. They all went out except for Rabbi Eleazar his son and Rabbi Abba. The rest of the company stayed outside.

5. Rabbi Shimeon said to Rabbi Eleazar his son, "Go out and see if Rabbi Yitza'aq is here, for I am his guarantor; tell him that he should arrange my affairs, and that he should sit by my side, he whose portion is worthy.

6. Rabbi Shimeon arose and sat and laughed and rejoiced; he said, "Where are the Companions?"

7. Rabbi Eleazar arose and brought them in, and they sat down in his presence, Rabbi Shimeon lifted his hands and prayed and was rejoicing, and he said: "Let those Companions who were in the former Assembly meet here."

8. The others went out, and Rabbi Eleazar his son, and Rabbi Abba and Rabbi Yehudah and Rabbi Yosi, son of Ya'aqov and Rabbi Chiya remained.

9. Meanwhile Rabbi Yitza'aq entered, Rabbi Shimeon said to him, "How pleasant is your portion, how much joy shall be added to you this day." Rabbi Abba was sitting behind his shoulders, and Rabbi Eleazar facing him.

10. Rabbi Shimeon said, "Now indeed is a time of favor, and I have to ascend without shame to the world to come."

11. "And behold holy matters of NOT (Lo) which previously have been revealed, I desire to reveal before the Divine Presence of NOT; lest they should say that I have kept back anything, and that I left the world deficient. For even until now these things have been concealed in my heart, so that having entered into these very matters I may be with them in the world to come. But this is my arrangement of you: Rabbi Abba shall write, and Rabbi Eleazar my son, study, and the rest of the Companions in silence meditate in their hearts; Rabbi Abba arose from behind his shoulders and Rabbi Eleazar his son sat in front of him; he said. "Arise my son, for another shall sit in that place;" Rabbi Eleazar arose. Rabbi Shimeon wrapped himself and sat down; he opened and said (Psalms 115): "The dead shall NOT-praise YH. And all who will go down in silence." "The dead will NOT-praise YH," here it is certain who is called "dead," for the Holy One, blessed be He, is called "Living" (Chayyim), and He is commemorated among those who are called living, and NOT among the people who are called dead.

12. And it is written in the latter part of this verse, "And all who will go down into silence," and all those who descend to silence remain in Gehinnom.

13. There is another reason pertaining to those who are called "living," for the Holy One, blessed be He, desires their glory.

14. Rabbi Shimeon said, "How different it now is from when we were in the former Assembly."

15. For there was present the Holy One, blessed be He, with His Chariot (Merkabah).

16. But now the Holy One, blessed be He, is here, and He comes with those righteous ones who are in the Garden of Eden (Gan Aden), which did not happen at the former Assembly.

17. And the Holy One, blessed be He, cares for the honor of the righteous more than for His own honor, as it is written in the case of Jeroboam, who offered incense and worshipped idols. And the Holy One, blessed be He, was long-suffering with him; but because he extended his hand against Ido the prophet, his hand became withered; for it is written (I Kings 13.4): "And his hand became withered."

18. Here it is not written that it was because he worshipped idols, but because he extended his hand against Ido the prophet.

19. And now the Holy One, blessed be He, wants our honor, and they all come with Him.

20. He said, indeed, Rab Hamnuna the elder is here and around him are seventy righteous ones represented in his circle, each one with the splendor of the brightness of the Holy Ancient One, Mystery of all Mysteries.

21. And he comes to hear with joy these things which I will say.

22. And when he had sat down...

23. He said, "Behold Rabbi Fineyas, son of Yayer is here, make ready his place; the companions who were there trembled greatly, and they arose and sat down in the lower part of the house.

24. And Rabbi Eleazar and Rabbi Abba remained with Rabbi Shimeon.

25. In the former Assembly I found that the whole company spoke, as I did.

26. Now I alone will speak.

27. And they will all listen to my words both those in heaven and on earth.

28. Worthy is my portion today.

29. Rabbi Shimeon opened and said (Song of Songs7): "I am my Beloved's, and His desire will arise."

30. All the days that I was perfumed in this world, I was perfumed with One perfume,
namely the Holy One, blessed be He, and therefore, now "His desire will arise."

31. For He Himself and His whole holy company come, so that with joy they may hear the secret words, and the praise of Him, the Most Holy Ancient One.

32. Mystery of all mysteries.

33. Separate and set apart from all, and NOT separate.

34. For everything is joined in YH,
And He (Hu) is joined within all,
He is all,
The Ancient One of all Ancient Ones,
Mystery of all mysteries,
Conformed and NOT conformed.

35. He is formed in all that endures, and NOT conformed in all that is NOT manifest.

36. When He is conformed, He produces nine lights, which shine forth from Him, from His conformations, and those lights shine from Him and are lit from Him and they proceed and are spread out in all directions.

37. As a lamp from which Light is spread out in all directions.

38. And as those rays which spread out, when they are approached to know them, are NOT found, except for the lamp alone; so is He, the Holy Ancient One, the highest lamp, mystery of all mysteries.

39. And He is NOT found, except for those rays that are extended, those that are revealed, and those that are revealed and hidden.

40. And they are called the Holy Name, and therefore are all things One (Echad). And what our companions said in the former books, that these are degrees that had been created and the Holy Ancient One was revealed in every single one of them, because these are the confirmations of the Holy Ancient One.

41. Now is not the time for these things for I have said them in the Holy Assembly.

42. And I have seen What (Mah) of NOT, which I knew until now, and I have hidden the matters of my heart.

43. And now I alone will describe these things before the Holy King, and all those worthy of truth who have come to hear these things.

44. Skull of the White Head has beginning and end in NOT, the sphere whose parts are extended and illumined and from which the just shall inherit four hundred special worlds in the world to come.

45. From this sphere with parts, which is the White Skull (Vast Face), dew drops every day onto Small Face to the place which is called "Heaven," and where the dead are waiting ready to be revived in the time to come, as it is written (Torah B'reshith 4.28): "Therefore Elohim will give you of the dew of Heaven."

46. And His Head (Rosh) is filled with that dew, and from Small Face it drops to the field of apples, and all the field of apples shines from that dew.

47. He, the Most Holy Ancient One, is hidden and concealed.

48. And the supernal wisdom is found in that Skull,
Found and found as NOT;
In Him, the Ancient One, Nothing, is revealed except the Head alone,
Because it is the Head of all Heads.

49. The supernal wisdom, which is the Head within Yod y, is hidden therein, and is called the supernal brain,

50. The hidden brain,

51. The tranquil and calm brain,

52. Of which None knows except hy, the Son Himself.

53. Three Heads have been formed within the other.

54. And One is above the other.

55. The Head (Rosh) of One is the hidden wisdom which is covered and opened up in NOT, and this wisdom is mysterious, the Head of all Heads of the other wisdoms.

56. The Head of Above, Holy Ancient One, mystery of all mysteries.

57. Head of all Heads,
The Head which is of NOT,
Known as NOT.
What is knowable in the Head is NOT connected with wisdom
And NOT connected with understanding.

58. And concerning this, read (Balaq 1.81): "Flee to your place."

59 (Ezekiel 1): "And the Chayot ran and returned,"

60. And for this reason the Holy Ancient One is called NOT.

61. THAT (Asher) in hy depends on NOT.

62. And all those hairs,

63. And all those threads go out from the hidden brain, and they are all disposed in the weight.

64. And NOT is seen as the back [of Small Face], ALL HE (Kol Hu).

65. Because this Holy Ancient One is within One form!

66. Everything is in joy, and He does not change His mercy forever, in thirteen measures of mercy is He found.

67. And He, the Ancient One, includes them and rules over all.

68. One, which shines in the midst of the hairs going forth from the skull, is that path by whose light the righteous are led into the world to come, as it is written (Proverbs 4): "And the path of the righteous is as a shining light..."

69. And concerning this it is written (Isaiah 58): "You will delight yourself in the Lord YHVH."

70. And from this path all the other paths that depend on the Small Countenance are illumined.

71. This Ancient One is elder of elders.

72. (He is the…) highest Crown of above with which are adorned in YH all adornments and crowns.

73. And from Him are all the lights illuminated, and they shine; but He, He is the Supreme Light, which is hidden and known as NOT.

74. (And all other lights are kindled by Him and shine.)

75. This Ancient One is found in three heads and they are included in one Head.

76. And He Himself is the supreme Head, highest of the highest.

77. And because the Holy Ancient One is formed in three, so also, all the other lights that shine from Him are formed into three.

78. Further, the Ancient One is engraved in two.

79. This is the division of the Ancient One into two.

80. The Crown (Keter) is the highest of the high ones, Head of all Heads.

81. And HE Himself is that Superior Head, which is known as NOT.

82. So are all the other lights hidden in the two.

83. Further, the Holy Ancient One is formed and hidden in One,
And He is One,
And all are That One (Asher Echad),
Thus all the other lights are sanctified, are restricted, and are glorified in One,
And they are One.

84. The forehead which is uncovered in the Holy Ancient One,
Is called "Grace (Ratzon, also Will)."
For that Supernal Head,
Concealed in the higher which is known as NOT,
An ornamented, comely, perfumed prince
Which is contained in the forehead.

85. And because the Grace of all Graces is perfected in the forehead and revealed in that direction, this forehead is called "Grace."

86. And this Grace is revealed.

87. The Grace of Graces is found in all worlds, and all the prayers of the inferiors are accepted, and the countenance of Small Face is illuminated.

88. And everything is found to be mercy and all judgments are concealed, and upset on the Sabbath at the time of the afternoon prayers, which is the time when all judgments are awakened. And this forehead is revealed, and all judgments are upset and mercy is manifested in all the worlds.

89. And because of this the Sabbath exists without heavenly or earthly judgments, and even the fire of Gehinnom is stilled in its place, and the guilty have repose.

90. And to this is added a soul of joy on the Sabbath, and men should rejoice in the three Sabbath meals for all faith and the sum of faith is therein manifested.

91. And men should prepare a dish and eat...

92. Three meals of faith, and rejoice in them.

93. Rabbi Shimeon said, "I call as witnesses on my behalf all those here assembled, that I have never missed those three meals, and through them, I have never had to fast on the Sabbath, nor even on weekdays. How much less so on the Sabbath, for he who has the privilege of them, has the privilege of the completeness of faithfulness?

94. One is the meal of the Great Mother,

95. One is the meal of the Holy King,

96. And one is the meal of the Holy Ancient One, mystery of all mysteries. And in that world, they will have the privilege of them.

97. When this Grace is revealed, all judgments are upset in their sequence.
The perfection of the Holy Ancient One is made in One Perfection,
The sum of all Perfections,
Which is the upper secret wisdom,
The sum of all the others,
And this is called the 'secret upper Eden.'
And it is the brain of the Holy Ancient One,
And this brain spreads out in all directions,
And from it another Eden spreads out,
And from this Eden, It is shaped.
And that secret head, which is in the head of the Ancient One, is known as NOT.
When one manner, which is perfected to shine, spreads out,
It touches this brain.
And It is formed and made to shine with several lights,
And It goes out and engraves like this ornament which is in the Forehead.
And a light, which is called 'Grace' is engraved in It,
And this Grace is spread out to the Earth in the beard
As far as That Place which rests in the beard.
And It is called 'supernal loving kindness,'
And this is the preserving kindness.
And when this Grace is uncovered,
All the Lords of Judgment behold It, and are turned aside.

98. The eyes of the Head of the Holy Ancient One are two in one, equal, which are ever watchful,

99. And do not sleep, as it is written (Psalms 121): "The Guardian of Israel shall not sleep and not slumber," meaning Israel the Holy; and for this reason He has no eyelashes, and no eyelids on the eyes.

100. That Brain is formed and shines with three supernal white brilliances.

101. With one white brilliance are the eyes of Small Face bathed, as it is written
(Song of Songs 5): "swimming in milk," which is that primordial white brilliance, and the other lights are bathed in and shine from the other white brilliances.

102. The brain is called "the fountain of blessing;" the fountain, because all blessings are found therein.
103. And this brain is lit with three white brilliances of the eye.

104. On the eye depends the blessing of YH, as it is written (Proverbs 22): "Goodly of eye, he shall be blessed," for the white brilliance of the eye depends on the brain.

105. When this eye looks upon Small Face (worlds),

106. (a.v. "all the Face shines with joy") they all shine with joy.

107. (With) this eye He restrains the Right Hand; by YH there is no Left Hand.

108. The eyes of below are right and left, two with two colors.

109. We have taught in the Book of THAT Which is Concealed, that there is "Yod above, Yod below."

110. "Heh above, Heh below."

111. "Vav above, Vav below."

112. All these ones of above depend on the Ancient One.

113. The ones of below are in Small Face.

114. They are dependent on NOT, and these are actually in It.

115. And they depend on the Holy Ancient One.

116. For the Name of the Ancient One is concealed from all, and is found as NOT, except in those letters which depend on the Ancient One, so that they should exist on Earth.

117. And if it were not so, they would NOT exist.

118. And for this reason, the Name of the Holy One is the Secret (dvc, Sod) and That, which is the Secret in relation to it, is revealed. For the Holy Ancient One is the Secret of All.

119. And That (Hu) is revealed, and from That is Small Face, and all these blessings of the secret eye are revealed, and those secret letters that are dependent are revealed.

120. The nose, from the nose of This (Zeh), from the nostril to the chest on which the breath of life is blown to Small Face.

121. And from that opening of the nose, from those openings of the nostrils depends the [superior] Heh h, in order to establish the other inferior Heh.

122. And this breath proceeds from the Hidden Brain and She is called the Spirit of Life, and through that Spirit will all men understand wisdom in the time of King Messiah.

123. As it is written (Isaiah 11): "And the Spirit of the Lord YHVH shall rest upon Him, a Spirit of wisdom and understanding..."

124. This nose is life and perfect joy in every part,

125. The repose of Spirit,

126. And Health.

127. Concerning the nose of Small Face (as we have learned by tradition),
it is written (Psalms 18.9): "Smoke came out of His nostrils..."

128. But it is written (Isaiah 48.9): "And for my praise, will I refrain from you."

129. And in the Book of Aggadah of Rabbi Yiba the Elder:
"The Heh is established in the mouth,
And here NOT is fulfilled so,
And NOT brings the combination (as we need it),
It ascends in One,
These judgments depend on the Heh,
And judgments depend on the nose,
As it is written: "There went up a smoke out of His nostrils..."

130. And if you object, saying, behold, it is written (Psalms 18:9): "and consuming fire came out of His mouth..."

131. The root of anger depends on the Nose.
All the conformations of the Holy Ancient One are perfected
By the quiet mysterious brain.
And all the conformations of Small Face are formed
Through the inferior wisdom.
As it is written (Psalms 104.24): "All these have You made in wisdom."
And the Heh is the sum of all things.

132. What is the difference between the [inferior] Heh and [the superior] Heh ? By this [inferior] Heh judgment is awakened, and by that [superior] Heh mercy within mercy.



"The Measure of the Divine Body"

From the Sefer Raziel HaGadol
Book of (the Angelic Secrets of) Raziel the Great One

1. RABBI YISMAEL SAID: "Metatron the Great Lord said to me: I bear this testimony on behalf of the Lord YHVH, Elohim of Israel, the Living and Enduring El, our Lord and Master:
- That His height, from His Seat of Glory and up (is) 118 ten thousands
parasangs (rebaboth),
- From His Seat of Glory down (is) 118 ten thousands parasangs (rebaboth),
- His total height 236 ten thousand thousands parasangs.
- From His Right Arm to His Left Arm (is) 77 ten thousand (parasangs).
- From His Right Eye to (His) Left Eye (is) 30 ten thousands (parasangs).
- The Skull on His Head (is) three and one third ten thousand (parasangs).
- The Crowns on His Head (amount to) 60 ten thousands (parasangs) equaling the 60 ten thousands of the tribes of Israel.
Therefore is He called the Great, the Mighty and the Awesome El : KLYTYH YDYDVT EL CHY KLTA 'AVVTA HMQVQ TQTF HQTF HQTM QTF B'ABVR MSVS
"Blessed be the Name of the Glory of His Kingdom for ever."

2. It is said that he who knows this mystery is assured of his portion in the world to come (is assured to be a son (daughter) of the world to come), and will be saved from the punishment of Gehinnom (Hell), and from all kind of punishments and evil decrees about to befall the world, and will be saved from all kind of witchcraft, for He saves us, protects us, redeems us, and rescues me __________ from all evil things, from all harsh decrees, and from all kinds of punishments for the sake of His Great Name.

3. (A long hymn follows in alphabetical order, the alphabet being repeated several times, the hymn concludes with the verse:)
"Lord of Hosts, happy is the man that trusts in You." (Psalms 84:13)

4. RABBI YISHMAEL SAID: "I have seen the King of Kings sitting on a high and exalted throne. His hosts stand before Him on His right and on His left, with the Lord of the Presence (Sar Hapanim) whose name is Metatron: RVH, PYSQVNY"H, PSQY"N, ATM"VN, HYGR"VN, SYGR"VN, SRT"VN, SNYGR"VN, MYQ"VN, HSKV"M, STY"M, HSK"M, HQYR"YN, N"A, DVQYR"YN, ZYN"A, RB"A, NNTV"S, ZNTV"F, HKYQ"M.

5. RABBI YISHMAEL SAID: "What is the measure of the Holy One, Blessed be He, who is hidden from all creatures? The soles of His feet fill the whole world, as it is said (Isaiah 66:1): "The heaven is my throne, and the earth is my foot-stool."
The height of each sole is three ten thousand thousands of parasangs.
The sole of His right foot is called PRSYMYA, ATRQTT and His left sole (is called) AGTMN.
From the sole of His feet to His ankles (the height is) one thousand ten thousands and five hundred parasangs, and the same for His left (ankle).
The name of the right ankle (is) TZNMTNYH, TSSQM, and the name of His left ankle is ASTMN.
From His ankles to His knees the height (is) nineteen thousand ten thousands and four parasangs, both right and left.
The name of His left leg (is) QNGGY, MHRYH, TSSQVM, and of the right (leg) (is) MMGA, VZVYA.
The height from His knees to His thighs (is) twelve thousand ten thousands and fourteen hundred parasangs, both right and left. His name: MMGA, VZVYA.
The right thigh is called SSPVST, PRSB, and the left (thigh) is called TFGT, HZYZA.
From His thighs to His neck (the height is) twenty-four thousand ten thousands of parasangs.
The name of His loin of loins (is) MVTNYHV, ATSGH, YDYDYH.
On His Heart are inscribed seventy names:
(list of Hebrew Names not available in HTML)
"Baruch Shem Kavod Malkuto L'Olam Va'ed."
(Blessed be the Name of the glory of His kingdom forever.)
His neck: Thirteen thousand ten thousands and eight hundred parasangs (is) the height of His neck, its name: SNNYHV, VBHTYQN.
The roundness of His head (circumference) (is) three hundred thousand ten thousands and thirty-three and one third parasangs, which the mouth cannot express and the ear cannot hear, its name: ATR, HVDRYH, ATSYH, ATTYH.
His beard (is) eleven thousand five hundred (one ten thousand and one thousand and five hundred) parasangs, its name: HDRRQ, SMYA.
The appearance of the countenance as the appearance of the cheeks, (as well as the appearance of the cheeks) is like unto the likeness of the Ruach [i.e. Ruach HaQodesh] and in the form of the Divine Soul ( Neshamah) (which) no creature is able to mention or describe.
His Astral Shell (geviyah) like chrysolite (tarsis).
His splendor (ziv) glitters awesomely from out of the midst of the darkness (Psalms 18:12 and 2 Samuel 22:12).
Clouds and thick darkness (anan v'arafel) surround Him (Psalms 97:2).
All Lords of the Presence (Sare He'anim) stand before Him as ordained (k'tikun).
(For the nose and the tongue) we do not have a measure, only names are revealed to us. The name of the nose: LGBTYYA, and also ABRGG, TTPYYH.
His tongue (reaches) from one end of the World to the other, for it is said (Psalms 147:19): "He declares His Word unto Jacob, His statutes and His ordinances unto Israel." He who knows not (how) to conclude this verse is in error for it is said: "He declares" its (the tongue) name ASSGYYHV, VAYYA.
His forehead is called MSSGYYHV, YNAYYA, NGM.
On His forehead is inscribed:
(Hebrew font not available in HTML)
The black of His eye (is) 11,500 parasangs, similarly His left eye.
The right (eye) is named: AZRYYH, ATTYTVS.
The Lord (of the eye?) is called RHBEL (RHBYEL or RHBEL).
The left (eye) is called MTT, GRVFMTzYA, and the sparks that issue (emanate) from them (from it) give light to all creatures.
The white of His right eye (measures) twenty-two ten thousand and two parasangs, similarly (that of) His left (eye), and is named: BZQVHA.
From His right shoulder to His left shoulder (is) sixteen thousand ten thousands parasangs,
The right shoulder is named: MTTGRYAA, 'ANGN.
The left (shoulder) is called TTMHYNTA, it also has another name SLMH YNNYEL (alternate reading: and it has one name, meaning that the two shoulders have one name in common).
From His right arm to His left arm (is) twelve thousand ten thousands parasangs.
His arm (are) double [The meaning is, perhaps, that the two arms together are double the size mentioned before, namely twenty-four thousand ten thousands parasangs].
The name of the right arm (is) GBRHZZYA, AKBVY,
and of the left (arm) MTTGHTzTzYVH.
The (size of) the fingers of His hands: each finger (is) fifteen thousand ten thousands parasangs, both of the right and of the left.
(The name of the fingers or of each finger) of the right (hand): TTMTzMTz, GGMVT, GGSMS, and of the left (hand) TTz, MF, TTMT, AGGMZ, AGGMT, SVSNYM (the last name is Shoshanim, roses). This way, you count beginning with the thumb.
The palms of His hands (are) four thousand ten thousands parasangs, both the right and the left (hands).
The right (hand) is named: HZZYA, ATGRYYA, and the left (hand) is named: ASHVZYH.
The fingers (toes) of His feet (are) ten thousand ten thousands parasangs, each finger (toe) on both right and left (feet).
The name of the right (toes): ATRMTz, ADRMT, BRMNM, BRTHMYM, VAHVZ; and (the names of the) left (toes): ZKYYN, KZKYYN, HTMT, AHVZ. You count the way you count those of the hand (namely beginning with the big toe).
Therefore, is He called: the Great, the Mighty, the Awesome El, for it is said (Torah Doverim 10:17): "For the Lord YHVH your Elohim, HE is Elohim of Elohim, Lord of Lords, the great El, the Mighty and the Awesome."

6. HE SAID TO ME: "The size of the parasangs, what they measure: each parasang consists of three mils, each mil contains ten thousand cubits, each cubit two spans (Zereth), and His span fills the whole world (olam, also universe). As it is written (Isaiah 40:12): "Who has measured in the hollow of His hand the waters, and meted out the Heavens with His span."

7. RABBI NATHAN, THE PUPIL OF R. YISHMAEL SAID: He also gave me the measure of the nose right and left, as well as that of the lips and cheeks. Also he gave me the measure of the forehead, he also set down rules for every cubit.
The width of the forehead is equal to the height of the neck, and so is the shoulder.
The length of the nose (is) like the length of the small finger.
The height of the cheek is equal to half the roundness of the head.
These measures are also found in human beings.
(In size of) His lips: seventy-seven parasangs.
His upper lip is called GBRH, TYA, and the lower one HZRGYA.
His mouth is fire consuming fire.
When He speaks its name (is) ASDRA.
-(the next five words are not translatable) The crown on His head (is) five hundred thousand by found hundred thousand (parasangs); its name is VYS.
The precious stone between its horns [rays?] is called YS AMV ALY YS AMI ALY is engraved upon it.
My friend is white and ruddy, distinguished among ten thousand.
His head is bright as the finest gold,
His locks are like waving foliage and black as a raven.
His eyes are doves by streamlets of water.
His cheeks are like a bed of roses...
Two thousand ten thousands parasangs.
And whoever does not conclude with this verse (Shir HaShirim 5:10-16) is in error:
"His cheeks are like a bed of roses,
As banks of sweet herbs;
His lips are as lilies,
Dropping with flowing myrrh.
His hands are as rods of gold, set with beryl.
His body is as polished ivory, overlaid with sapphires.
His legs are as pillars of marble,
Set upon sockets of fine gold.
His aspect is like Lebanon,
Excellent as the cedars.
His mouth is most sweet.
Yea, He is altogether lovely.
This is my beloved, and this is my friend,
O daughters of Jerusalem."
"Holy Holy Holy is the Lord YHVH of Hosts, the whole earth is full of His Glory." (Isaiah 6:3)
(The measure of ) His eyelids, like the measure of His eyes…
The right (eye) is named HDR, VVLD; the left (eye is named) APDH
(in Lemberg APRH), TzTzYHV.
The height of His ears (is) like the height of His forehead.
The right (ear) is called ATzTHYYA; the left (ear is called) MNVGHV.
Hence, the total measure [of the Divine Stature] is ten thousand of ten thousands ten thousand thousand parasangs in height, and one thousand thousand ten thousands of parasangs in width.

8. RABBI YISHMAEL TOLD THIS (THING) TO RABBI AQIBA. HE SAID TO ME: "He who knows this measure of our Creator, and the praise of the Holy One, blessed be He, Who is hidden from the creatures, is assured that he is the son of the world to come. (He will inherit the world to come), and will have in this world the good of the other world, and will live long in this world.

9. RABBI YISHMAEL SAID TO ME (the above mentioned Rabbi Nathan?) in the presence of his pupils. I and Rabbi Aqiba vouch for this, that whoever knows this measure of our Creator, and the praise of the Holy One, blessed be He, he will surely be a son of the world to come, provided he learns it regularly every day:
His body fills the Throne of Fire of the Torah.
His name: BG, BG, GB, HVMG.
His locks (of) His body are named: DBR, BRYR, DVBG.
They have half of a nickname called: GL, SRB.
One of His eyes with which He sees from one end of the world to the other is named: AKSST, the sparks issuing from it give light to all creatures; the other one, which sees backwards (with which He sees in advance), what is going to happen in the future, is named ATNVGST.
His body is like unto a bow, the bow is like unto its name: LQSSYS, half of it is named MN, KMTz.
His sword is called MTzMTzYT, MTzYA.
His Throne of Glory is named LVRKZ, PYRVTA.
The place of His seat is called DVRPZ, PRVRPZ this is also His nickname.
The feet of His glory are the Chayot.
The Chayot standing under Him.
The first foot of the Throne, which is a Chayah, is called AGLYV, HTzBYYH.
The second foot of the Throne, which is a Chayah, is called BBBK, PLBYYPTY.
The third foot of the Throne, which is a Chayah, by name KBBB, ALGYY.
The fourth foot, which is a Chayah, is called ATzBYYA, BZBZ.
The likeness of their faces... the nature of a lion, the stamp of an eagle, the image of an ox, and the blank face of a man.
Each has four faces, four faces, and four faces on each corner (of a face), sixty-four faces for each Chayah.
Each Chayah has four faces and (four) wings, each wing consists of four wings; four wings to a face, four wings to a wing...sixty four wings to each Chayah.
The Lord of the human face is ALYH, AMTzB, AMTz, AMT, KMTz.
The names of the Lord of the lion-face (are) HVDV, DYH, HYDVAH, AL, AVRYA, HVD, HVYH, TMGMTz.
The Lord of the ox-face is called [SVR in both texts] HLYH, TzMTzMMKA, MSKYA.
And the name of the Lord of the eagle-face (is) 'APPY, ALYH, MMTzYT, TzHVRYRYAL.
When Israel sinned, the ox-face was hidden away, and was replaced with a Kerub.
The name of the Lord of the Kerub-face (is): TMTMNY, ALYH, KRRVBYH, KRBH, PSPSYH, PTzPTzYH, HNQNQYA.
They (the Chayot) are the ones who say "Holy Holy Holy..." (Isaiah 6:3), it is they who say, "Blessed be the glory..." (Ekekiel 3:12) as it is written (Psalms 146:19): "He declares His Word unto Ya'aqov."
And he who does not conclude with Torah B'reshith, with the order of the Creation, errs in the Glory of the Holy One, blessed be He. His glory fills everything, hosts of thunder rage on His right. Bands of people rage on His left, and colors (Simanim) rage in front of Him.
Within the colors, splendor, and darkness, cloud, thick cloud ('arafel) and mire of clay (tithyaven).
In front of Him (is) a field of sown seed (zeroo'yin).
Between one star and another (is) the source of lightning.
Between one lightning and another (is) the door of Hashmal.
And above: winds, roaring, thunder and lightning, and the holy palms, and ropes of seals, used for ascending and descending.
On the Holy One, blessed be He, (are) Grace (Chen), Love (Chesed), Glory (Kavod), Mercy (Rachamim), Splendor (Hod), Crown ('Atehreth), Adornment (Hadar), Beauty (Tifareth), and Majesty (Ge'ooth).
The Hand of the Holy One, blessed be He, (is named) Metatron.
They say: Mighty and Strong...
They say: Holy and Blessed...
And they appear before Him with a great sound (as in Ezekiel 1:24): "As they went, a noise like the sound of a host." They stand before Him.
The Youth (Na'ar) Metatron appears and prostrates himself before the Holy One, blessed be He, His name AHH...
He praises and glorifies and says:
"Blessed be the glory of the Lord YHVH from His place."
"Blessed be the glory of the Lord YHVH from His place."
And they repeat after him: "Blessed be the glory of the Lord YHVH from His place," and "Blessed be the Name of the glory for ever."
He (Metatron) enters in front under the Throne of Glory.
He is accompanied by stones of fire and hailstones and a wall of roaring (z'aaf) on his right.
On his left, wings of storm and strength of tempest accompany him.
When Metatron enters before the Holy One, blessed be He, under the Throne of Glory, he holds (the Throne) with a multitude of wings, and all the ministering angels come before the Holy One, blessed be He, and say: "the great, the mighty, and awesome El."
They praise the Holy One, blessed be He, thrice daily through Metatron.
The Holy One, blessed be He, bestowed His splendor and His beauty on the ministering Angel Metatron, the Lord of the Presence, who has been appointed grand master over all the Lords and ministering angels.
They stand before him, and he stands higher and higher upwards, and ministers before Adam; a fire consuming fire throne (kise) is its name.
This is the seat of Metatron, the Lord of the Presence, which is written with One-Letter (Alef, the Unity) with which Heaven and Earth have been created, and sealed with the ring "I WILL BE THAT I WILL BE" (Ehyeh Asher Ehyeh). And is written with seven letters, and seven letters, and twenty-four letters, and seventy-two names, and seven Holinesses (Kedushoth). And it is placed on six of their names, and is engraved on twelve stones, and is written on seven sounds (voices) on a height of six by six (see Book of THAT Which is Concealed...Zohar II: 186b).
It was given to our teacher Mosheh (Rabbenu) in innermost chambers, in hidden hiddenness, in wonder of wonders.
The Holy One, blessed be He, permitted neither Adam nor Shem, the son of Noah, nor Abraham, Yitza'aq, or Ya'aqov to use it. Only to Mosheh did He give permission to use it, as it is written (Torah Doverim 23:20): "Behold I send an angel before you," and the Holy One, blessed be He, warned Mosheh to beware of Him, as it says (Torah Shmoth 23:21): "Beware of Him, and obey His voice, disobey Him not, for He will not pardon your transgressions because My Name is in Him." And Mosheh said to the Holy One, blessed be He (Torah Shmoth 33:15): "If Your NOT (Lo)-Presence go with me; carry us (into the) NOT (Lo), up from here."
The angels that are with him (Metatron) come and surround the Throne of Glory, they on one side, Chayot on the other, and the Shekhinah upon the Shekhinah of Glory is in the middle. A Chayah ascends on the Serafim and descends on the dwelling place of Metatron, and announces in a loud voice, in the sound of a soft whisper [still small voice]: "This is the Throne of Glory."
Immediately the Ofanim become silent, the angels become quiet, the Irin Kadishin make haste and rush into the River of Fire (Nehr Dinur), and the Chayot turn their faces down to the ground. Metatron brings the deafening fire and puts it in the ears of the Chayot, that they hear not the voice of the glory of the Holy One, blessed be He, and the explicit "Name of Brilliant Fire" (Shem Ha Meforesh, YHVH) that Metatron is pronouncing at that time.
Thus is He calling the Holy One, blessed be He, by His living, pure, holy, powerful, majestic, strong, beloved, mighty, glorified and awesome Name:
vhyrda yhh hvh hh
ykrha avy vhv yhyhy
"He who lives for ever, this is my name for ever, and this is my memorial unto all generations." (Torah Shmoth 3:15).
"Blessed be the Name of the glory of His Kingdom for ever."
Its interpretation in the language of purity (Metatron pronounces the Shem Ha Meforesh, Brilliant Name of Fire, in the language of purity):
Blessed be the Name of the glory of His Kingdom for ever.
10. Here follows in the text a hymn, and Psalms 93, 29, and 24.

End of "Meaure of the Divine Body"

The "Meaure of the Divine Body" text is known to be corrupt, as all current texts come from a single corrupt text published in the 1701 Amsterdam edition (Eleazar of Worms). Consequently, the dimensions taken as directly translated will not lead to a reasonable image of the Yosher (upright form of the Lord YHVH). However, if the following changes are made, the Yosher image that is yielded (see Figure) can be shown to be self-consistent with the text. Seventeen dimensions were left unchanged, eleven dimensions were changed as follows, and the last two dimensions, dealing with the total measure, were not used.
SECTION DIMENSION READ (x107 Parasangs) change made
HEIGHT (Seat of Glory) 118 add alafim
HEIGHT (Seat of Glory) 118 add alafim, Seat of Glory is located in single Eye of Vast Face in center of Small Face's head.
TOTAL HEIGHT 236 no change
Right Arm to Left Arm 77 add alafim, this is completely around two arms
Right Eye to Left Eye 30 add alafim
Skull (Galgaltha) on Head 30 add alafim
Crowns on Head 60 add alafim
Sole to Ankles 1.5 no change
Ankles to Knees 23 add rebaboth
Knees to Thighs 13.4 no change
Thigh to Neck 24 no change
Height of Neck 13.8 no change
Roundness (circumference) of Head 333 1/3 no change
Beard 15 multiply by 10 (change alafim to rebaboth)
Black of Right Eye 1.15 no change
White of Right Eye 24 add alafim
Right Shoulder to Left 16 multiply by 10
Right Arm to Left Arm 12 x 2 (no change) dimension given must be doubled as shown in text, and taken across body.
Finger 15 no change
Palms 4 no change
Toes 10 no change
Width of Forehead 13.8 no change, however this must be taken across Vast Face Skull
Width of Shoulder 13.8 no change, checks with dimension in 5
Length of Nose 15 no change
Height of Cheek 53 no change, however, this must be taken as half the diameter of the head, otherwise human dimensions will not hold, as claimed in next sentence
Lips, Height 7.7 multiply x 106
Crown 50 x 50 square add alafim, then dimensions in 1 check
Eyelids, like Eyes 24 unchanged
Height of Ears = Height of Forehead unchanged
TOTAL MEASURE OF DIVINE STATURE, probably entire Chariot:
Height 10,000 x 107 parasangs
Width 1,000 x 107 parasangs
(both of these dimensions are omitted as being essentially beyond the image presented in the rest of the dimensions

Tree of Life
Branch Number One

Know that before any emanations or creatures were fashioned there was an Upper Light (Or Elyon) that simply permeated all Existence, and there was no empty place, in the sense of atmosphere, merely space. However, everything was imbued with Infinite Light (Ayn Sof Or), to which there was no beginning nor yet any end; all was Light permeating everything evenly. This is called the Infinite Light (Ayn Sof Or).

And when He wished to create worlds and cause emanations, to bring into being His perfect works, names and attributes--which was the reason for the creation of the worlds, as is explained in Branch One, Part One--He then contracted (tzimtzum) Himself into the middle point, in the very center. He contracted that Light and removed Himself far to the perimeter round the midpoint, so that in that very midpoint there remained an empty place and air and a void.

This contraction was on one level around that empty midpoint in such manner that the space was a completely even circle all round, with no square angular protrusions, since the Infinite also contracted Itself and became circular comparatively on all sides. The reason for this is that the Infinite Light was symmetrical with a complete symmetry, so that it felt compelled to contract itself on all sides. And it is known that geometrically there is no figure of such symmetry as the circle--certainly not the rectangle, with angles jutting out, nor the triangle, nor any other figure.

He was therefore compelled to contract Himself to the shape of a circle, there being no symmetry greater than that of a circle. In the Zohar Parashah Bo, "a vessel in the circle which is Yod" [see also Parashath Pekudei of R. Nachman where it is stated that the hall and their contents are circular].

There is a further reason: that is, for the sake of the emanations which in the future will come forth in the place of that empty void space. The point is that the circular emanations are all close to the Infinite which completely and evenly encircles them, and the light and abundance which they require are drawn equally from all sides of the Infinite. This would not be so if the emanation were square or triangular or any other shape, for if one side or angle protruded beyond the others, they could not receive the Infinite Light equally. At the end of Branch III is given an explanation of why this limitation was necessary, as well as of the whole subject.

This limitation was necessary in order to reveal the innermost root of the laws, so as to give the attribute of the law later in the worlds, and this power is known as the Hard Light.

Note by Chayim Vital:
In my opinion, the middle point of the Infinite was the root of the law that was later revealed to be lower, and whence was made the place that is as a vessel. From what surrounds that point there is extended the outer worlds, whereas from the remainder of what surrounds it is extended the inner world. It is enough for us not to sin and to be warned not to believe that there, at that point, was the revelation of judgment.

May God forbid!
Tree of Life
Line of Light and the Contraction

Bear in mind, that before the emanations were emanated, and the creatures were created, the Upper Simple Light (Or Elyon) had filled the entire Existence. And there was no empty space whatsoever, namely as empty atmosphere, a hollow, or pit. For everything was filled with that Simple Boundless Light (Ayn Sof Or), and there was no such part as head, and no such part as tail. That is, there was neither beginning nor end, for everything was simple or smooth Light balanced evenly and equally in one likeness or affinity, and that is called the Endless Light.

And when, in His simple and smooth Will, the desire arose to create the world and to emanate the emanations, to bring to light the perfection of His deeds and His Names and His appellations--which was the cause of the creation of the world--behold He then contracted (tzimtzum) Himself in the middle point which is in Him, precisely in the middle, He contracted the Light. And the Light has withdrawn to the sides around the middle point, and there has remained an empty space, atmosphere, and a vacuum surrounding the exact middle point. And the Light has withdrawn to the sides around the middle point.

And behold, this contraction was equally balanced around that middle empty point in such a manner that the vacuum was circular and in complete balance and sameness all around.

It was not in the shape of a cube, which has straight angles, because the Boundless also withdrew His Light in a circular form equally on all sides. This is due to the fact that the Endless Itself is equal. That is, since the Endless Light is in complete omniparity, it follows that It must contract Itself in omniparity on all sides.

It is a well-known fact that in mathematics, or geometry, a sphere or circle is the most balanced and uniform figure. This is not true of the cube with its angles, or of the triangle or of any other form that might be considered. It was therefore necessary for the middle point to be contracted in the form of a circle. And behold, after the contraction mentioned above, It drew from the Endless Light one line (Kav) direct from His circular Light from above downward, and it gradually descended by evolution into that hollow or vacuum.

The Upper Head of the line was extended from the Endless Himself, and it contacted Him. Verily, the end of that line below did not contact the Endless Light. The line was drawn and extended below, and in that vacuum He emanated, created, formed, and made all the collective worlds.

Prior to the four worlds, there was only the Endless, in the form of "HE IS ONE," in a wondrous concealed unity, for it is beyond the power or capacity of even those angels who are near Him to conceive of it. They have no conception of the Endless, blessed be He. There is no intellect created which could conceive of Him, since He has No Place, and No Boundary, and No Name.

Etz HaChayyim
Rabbi Yitza'aq Luria
Recorded by Chayyim Vital

The Etz HaChayyim presents the qabalistic worldview of R.Yitza'aq Luria, as recorded by his student R.Chayyim Vital. The book is composed of ten "branches." The Work of the Chariot published an English translation of all ten branches in 1973, of which Branch One follows this introduction. The texts used as a basis for the Work of the Chariot translation displayed some disparities in the opening section of the first branch. Rather than devise a composite, the Work of the Chariot translator chose to run both of them in parallel fashion, until the texts became the same.

(singular text continuing...)

Now, after this contraction, when there still remained space and empty void air in the middle of the Infinite Light--aswritten above--then there was a place where the emanations, the creatures, the things made and formed, could be. There then extended a straight line (Kav) from the Infinite Light, direct from its circular light, downwards into this space. The upper part of the line extended from the Infinite Itself and touched it but, below, this line did not touch the Infinite Light, and the path of this line extended straight downwards to the Infinite Light. From that space He brought forth emanations, created, formed, and made all the worlds, this line being like a thin pipe through which Light is spread out and extended from the waters of the Upper Light of the Infinite to the worlds where there is air and space.

We shall now clarify somewhat the matter of the qabalist's investigation into how there is a Head inside the Finite among the Sefiroth. Indeed, as the top end of that line touches the Infinite Light on the upper side, and does not extend downwards and underneath to where Infinite Light encompasses the worlds, without being attached to it, then both the Head and the end are just right. For if the two ends received the abundance of the Infinite, then both ends would be equal Heads, so that there would be neither an upper nor a lower aspect. And likewise if the Infinite extended round on all sides of the place of the space, there would be neither upwards nor downwards, neither front nor back, east nor west, north nor south. But as the Infinite Light extends through one line and through a minute pipe, it is just right that there is up and down, front and back, east and west, as will be explained in this branch in our explanatory notes.

And lo, as the Infinite Light extends in a direct line in the midst of space, it does not extend and disperse immediately to the bottom; but rather, slowly, slowly. That is, at the beginning, the line of the light started to flatten out; and at the beginning of this spreading out of the line in all directions--in the mystic meaning--it dispersed and extended and became a sort of wheel, completely round and detached from the Infinite Light, which imbues it from all sides. If it becomes attached it returns to its previous condition, it disappears in the Infinite Light, and its strength is NOT (Lo) seen at all, and all becomes Infinite Light as it was at first. The circle is therefore close to that of the Infinite and not attached to it. The only main connection, or joining of the circle of the emanation with the Infinite that causes the emanation, is by means of the abovementioned line through which the light descends and extends from the Infinite, influencing the circle.

And the Infinite surrounds and encompasses it on all sides, being but an iota removed from it on all sides, for that also is of a round, encompassing aspect, as mentioned before, so that the illumination by the Infinite of those receiving the emanations must come through this line only.

For if the light spread round on all sides, the recipient of the emanations would be like the giver Himself, that is, limitless and boundless. Furthermore, even that line, too, is very narrow and fine and does not make a wide connection, so that the light extended to the emanated is in fixed amounts and measures. Because of this, the emanated is called the Ten Attributes (Yod Midooth), and the Ten Counts (Sefiroth), to show us that there is a fixed amount and measure and a limited number, which does not apply in the case of the Infinite. As it is written in the Sefer HaZohar (Parashath Pinechas): "The thirteenth command is the reading of the Shema... but It has no measure or specific Name in the way that every Sefirah has a specific name for its measure, its boundary and its limit." And since the line is thin, they will receive abundance only to the extent it is required, as they are the recipients of emanations, rather than the givers of emanations.

And behold, this first circle, most closely attached to the Infinite, is known as the Crown (Keter) of Primordial Man (Adam Kadmon). After it, the line is extended and continued this way, then coils round in a circle and becomes circle number two within circle number one. This is known as the circle of Wisdom (Hochmah) of Primordial Man. The line then extends downwards again, coiling round to become a third circle within the second. This is known as the circle of Understanding (Binah) of Primordial Man. In this way, the circles are made one within the other, up to the circle number ten, known as the circle of Kingdom (Malkhuth) of Primordial Man. Here is revealed the nature of the ten Sefiroth, which were emanated by way of the ten mystic concentric circles. All this is an aspect of the ten Sefiroth, which automatically includes all aspects of all the worlds; but in fact it is explained--and it is a simple explanation--that many kinds of worlds were emanated, created, formed, and made a million or a billion times over, all being equally in the middle of the empty space already referred to, with Nothing outside it.

And behold, each world has its own ten Sefiroth. And each individual Sefirah in each world is composed of ten distinctly separate Sefiroth. Each one is in the form of a circle, one inside the other, and one after the other, endless and innumerable; one inside the other like the layers of an onion, like a picture of wheels, as mentioned in the book of contents. The author perceived all these circles together, through the aforementioned thin line extending from the Infinite, passing along and descending, extending from circle to circle to the absolute end of them all; and through this line the light and abundance required for each one of them. Here is clearly explained and revealed the nature of the ten circles of the ten Sefiroth.

We now come to explain the second aspect of the ten Sefiroth, namely the Light of Righteousness, in form like three lines in the shape of the Supreme Man. This route then proceeds from the top downwards, where the circles extend. The line extends directly from the top downwards, from the extreme tip of the summit of the highest circle of them all to the very lowest point of the bottom of all the circles. It extends from the top downwards, enclosing the ten Sefiroth in the mystic similitude of the upright man standing upright and comprising 248 limbs imagined from the ten Sefiroth, both in totality and each Sefirah separately--of the ten without end in the same form as the ten Sefiroth which are as circles.

This aspect, number two, is termed "the image of Elohim," and the text refers to it in the words (Torah B'reshith 1:27): "And Elohim created Man in His image, in the image of Elohim," and almost all of the Sefer HaZohar, and the Tikunim HaZohar are concerned with this second aspect alone, as is indicated elsewhere.

So both explanations are tenable, for there are two aspects, circular and linear, both being equally valid, both the Word of the Living Elohim. In this way there are several dictums which appear to be contradictory and which are settled with reference to the order and position of the ten Sefiroth. This is explained in both these two aspects. In the first, the aspect of the ten Sefiroth in the form of concentric circles, it is quite obvious that the largest of these circles, encompassing all the others, is the wheel of the Crown, which is more closely attached to the Infinite than the others, and is therefore more excellent and laudable.

But the second wheel, known as Wisdom has a space between it and the Infinite, which is the wheel of the Crown, so that its degree of superiority is one less than that of the Crown. Similarly, the wheel of Understanding is double the distance away from the Infinite, that is two wheels away, so in grade it is inferior to Wisdom. Thus, the nearer to the Infinite is the world's circle in space, the more superior it is and the greater its excellence, down to this world, which is in the very center of all the circles, within the void space mentioned above. It is far removed from the Infinite, farther than all other worlds, so that it is so material, so mundane, that it has no peer, being the middle of all those circles. Understand this well.

There is also a second reason, connected with the first. As has been explained, the line extending from the Infinite stretches then to form a circle, expanding further downwards and circling up to the very last of all the circles. And the first circle at the beginning of the line is superior to, and more excellent than all circles below it, as it comes from the top of the line, and furthermore it is illumined, being in the highest place--the highest circle of all, known as "Upward." The circle next inside is middle and center--the lowest of them, illumined from the bottom of that line, is known as "downward" [Note: see Sefer Yetzirah, Chapter 1].

In Branch III, concerning the ten circles of the world of points, it will be explained how the aspect of the ten Sefiroth of the circles is linear, though circular, apart from the aspect of the ten Sefiroth of Righteousness (Yosher), which is in the form of Man. And there is the end of the circles--there it will be explained how in the ten Sefiroth the circles are justified right, and left, and center, as they are like concentric circles. Also in the second aspect of Righteousness, which is pictured as Man, appear right and correct, upward and down ward, front and back; for it is clear that that which is nearest the beginning of the line should be the head, lower down the body, and still lower the feet; and so on and so forth in great detail. In Branch III will also be explained the nature of the ten circles of Primordial Man. This matter is explained therein: every world is of circular aspect, concentric like the layers of an onion. The first aspect is suggested in the Zohar in a number of places, especially in Parashath Vayiqra, p.9-10, how even heaven and earth are as layers of an onion, one inside the other. Similarly, in Parashoth B'reshith p.19, "All were required by the Holy One, blessed be He, with which to create the world and perfect it--the brain at the center, with layers surrounding it, all worlds likewise, one within the other, so that each one surrounds the next." (see Figure) Although from there the order seems reversed, so that the most inward was the brain and the next layer was something lesser, if you would but open the eyes of your mind you would understand and see that this article speaks of our ideals, and from the perspective of where we are who live in this low world. And that the nearest to us is the layer surrounding our ideal part, the brain--and within that is the wheel that turns round about it, and beyond that another wheel, that is the brain of another wheel, and so on, so that we find the Infinite is the inmost of all emanations and the central brain of all. All emanated are as layers round this and the wheel nearest to us is the outermost of them all, the other shell or layer. The aspect of the worlds themselves is not so however. The innermost is the outer shell, and surrounding the rest is the brain--but with our eyes what we see first is the outer layer which is the wheel nearest to us. And as it gets farther from us and surrounds all the other wheels, this is known as "internal in our estimation," and is called "brain," everything being below it.

In this article, aspect two, which is known as the picture of a man as a "right" creature, will be understood: this embraces a few worlds, as mentioned in the Zohar, Parashath Toledoth p.134. As a person is separated into various layers and all exist, grade upon grade, each improving on the other, and all of one body, so with the world. In Chapter IV, we shall explain how all these aspects make up the diagram of the picture of man, this inside the other, to the end of all the grades. It will be clearly understood there, as they are one inside the other, this being brain and the outer shell. So we see the second aspect in the ten Sefiroth, first the circular aspect and then the aspect of rectitude as the appearance of Man.


9. Work of the Chariot Translations

Revelation of John

A Qabalistic Analysis of the Text

The Revelation of John is an enigmatic, mystically obscure text. It was originally written in Aramaic, though many translations are made from the Greek version. The Revelation of John presents a specialized form of the "Tree of the Treasuries of the House of Elohim." This Working Path is intended to take true disciples of Master Yeshuvah to the "New Jerusalem" in the crown center via seven series of seven experiences alluded to in the forty-nine images presented in the text. This reflects the fact that the Tree has a total of seven Sefiroth which span the four qabalistic worlds, and also that each of those seven Sefirah is itself a complete Tree of seven Sefiroth extending through all four worlds. The forty-nine allusions represent seven repetitions of the seven Sefiroth acting upon one another. To more easily understand this, imagine that each of the seven Sefirah has a test tube containing a differently colored liquid. Then, imagine successively pouring some of the colored liquid from each one into the six others, resulting in a total of forty-nine different colors. Most interpreters of the Revelation see all the action described as occurring in the physical plane. However, the events described in the Revelation occur on multiple planes. Only the allusions involving the Seven Churches exist in the lowest Sefirah Victory, representing the physical plane. The forty-nine allusions in their qabalistic format as a Tree of Life is presented below.

Qabalistic Analysis of the Text

Sefirah One:Victory (Netzach)
The lowest Sefirah is called Victory. Since this is the lowest Sefirah, it is in the material creation, the waking state of humans. The action of the other Sefiroth upon Sefirah Victory appears as seven "Churches," with their respective their strengths and weaknesses.

In Sefirah Victory--Sefirah: Church, Characteristic
Blessing: Laodicea, lukewarm
Thanksgiving: Philadelphia, kept the Word
Understanding: Sardis, holds fast, dead
Beauty: Thyatira, works of love
Mercy: Pergamos, uphold the Name
Power: Smyrna, crown of life
Victory: Ephesus, first love

Sefirah Two: Strength (Geburah)
The second Sefirah is called Strength or Power. The experience in this Sefirah is in the dream state of ordinary humans. The action of the other Sefiroth on Power is given as "Seals," as follows:

In Sefirah Power--Sefirah: Seal, Characteristic
Blessing: Seal 7, Silence
Thanksgiving: Seal 6, Earthquake, Sun, Moon, Stars
Understanding: Seal 5, Souls of Lamb under Altar
Beauty: Seal 4, Pale Horse, Death, Hell
Mercy: Seal 3, Black Horse, balances
Power: Seal 2, Red Horse, War, Sword
Victory: Seal 1, White Horse, Bow, Crown

Sefirah Three: Mercy (Gedulah)
The third Sefirah is called Mercy. The experience in this Sefirah, which is the navel region, is the dream state of humans. The action of the other Sefiroth on Mercy is given as the action of "Angels with Seven Trumpets," which sound as follows:

In Sefirah Mercy--Sefirah: Angel with Trumpet, Characteristic
Blessing: Angel 7, Temple of Elohim opened in Heaven; Woman clothed with Sun; Dragon and his seed; War in Heaven, Michael Casts Dragon down to Earth; Dragon fights with Woman (loses); beast arises.
Thanksgiving: Angel 6, Voice from horns of Golden Altar; 4 Angels of Euphrates
Understanding: Angel 5, Star from Heaven (opens pit); Pit opens, locusts of Abaddon.
Beauty: Angel 4, Eagle with blood red tail; one third of sun, darkened.
Mercy: Angel 3, Star, Wormwood, turns rivers.
Power: Angel 2, Flaming mountain into Sea; one third sea destroyed.
Victory: Angel 1, Hail and Fire, one third Earth burnt.

Sefirah Four: Thanksgiving (Todah)
The fourth Sefirah is called Thanksgiving. The experience in this Sefirah, which is in the heart region, is beyond the usual experiences of humans. The action of the other Sefiroth on Thanksgiving is given as action of the "Angels of the End," as follows:

In Sefirah Beauty--Sefirah: Angel of the End, Characteristic
Blessing: Angel 7, "Faithful and True" on White Horse (Messiah as Acharit, The Last); Armageddon won.
Thanksgiving: Angel 6, Voice from Throne "Praise our Elohim."
Understanding: Angel 5, Great Voice of Multitude, AlleluYH
Beauty: Angel 4, Millstone, overthrow of Babylon
Mercy: Angel 3, Voice from Heaven: "Come out of Babylon."
Power: Angel 2, Judgment on Babylon
Victory: Angel 1, Showing Babylon

Sefirah Five: Understanding (Binah)
The fifth Sefirah is called Understanding. The experience in this Sefirah, which is in the throat region, is also beyond the usual experiences of humans, appearing as deep sleep to most of them. The action of the other Sefiroth on Understanding is given as action of the "Angels of the Seven Last Plagues," as follows:

In Sefirah Understanding--Sefirah: Angel of the Plague, Characteristic
Blessing: Angel 7, "It is done." Armageddon starts.
Thanksgiving: Angel 6, Euphrates dried up
Understanding: Angel 5, Darkening of Kingdom of Beast.
Beauty: Angel 4, Sun to scorch Earth.
Mercy: Angel 3, Rivers turn to blood
Power: Angel 2, Sea to turn to blood
Victory: Angel 1, Sores appear on image worshippers.

Sefirah Six: Beauty (Tifareth)
The sixth Sefirah is called Beauty. The experience in this Sefirah, which is in the forehead region, is also beyond the usual experiences of humans. The action of the other Sefiroth on Beauty is given as "Angels announcing the End," as follows:

In Sefirah Thanksgiving--Sefirah: Angel, Characteristic
Blessing: Angel 7, Angel out of Altar with Fire
Thanksgiving: Angel 6, Angel with sharp sickle; Winepress gathers Grapes of Wrath
Understanding: Angel 5, Angel harvesting Earth
Beauty: Angel 4, Voice from Heaven, Blessed
Mercy: Angel 3, Warning about Image worship
Power: Angel 2, Babylon to fall
Victory: Angel 1, Angel preaching Gospel, to serve Elohim

Sefirah Seven: Blessing (Berakhah)
The seventh Sefirah is called Blessing. The experience in this Sefirah, which is at the top of the head, is also beyond the usual experiences of humans. The ultimate experiences possible with the Tree of Life is given as "Final Details of the End," as follows:

In Sefirah Blessing--Sefirah: End, Detail
Blessing: End 7, New Jerusalem Tree of Life, Lamb.
Thanksgiving: End 6, New Heaven, New Earth.
Understanding: End 5, Second Resurrection, Last Judgment; burning of Dragon.
Beauty: End 4, Destruction of Heaven and Earth
Mercy: End 3, Loosing of Satan, end of 1000 years.
Power: End 2, First Resurrection, First Judgment
Victory: End 1, Binding of Satan.





It is interesting to compare the Book of Formation (Sefer Yetzirah) with various aspects of the eighth and oldest wing of the Chinese Book of Change (I Ching), called the Shuo Qua. For instance, one can superimpose the circular version of the flat Tree of Life diagram from the Book of Formation (see Figure) directly over the "Before-the-World Sequence" produced from verses of the Shuo Kua (see Figure). In the Book of Formation, the Sefiroth are created in pairs. The phrase "balancing of weight" in the first verse of the Book of THAT Which is Concealed (Sifra Detzniyutha) alludes this to. In the Shuo Kua, the three-lined Trigrams are also created in pairs. Earlier, we identified the three columns of the flat, vertical version of the qabalistic Tree, with a middle column balancing two polarized side columns. One could similarly identify three columns in the Shuo Qua Tree. In the Book of Formation, the Central Column manifests between the Sefiroth Above or Height and Below or Abyss. In the Before-the-World Sequence, the same Central Column manifests between the Trigrams Heaven and Earth. The polarized side columns on the qabalistic Tree are referred to as "male" (right) and "female" (left), and reflect a descent from the supernal World of Emanation (Atziluth) to the material creation of the World of Making (Asiyah). In the Shuo Qua Tree, the two side columns are likewise polarized, reflecting the separation and changing differentiation of the pre-celestial yang (right) and yin (left) in the descent from the most yang condition of Vast Face in Trigram Heaven to the most yin condition of Small Face in Trigram Earth.

The Trigrams explicated in the Shuo Kua are eight permutations of yang (Vast Face) and yin (Small Face) lines in sets of three. In the I Ching, the Trigrams are variously combined to produce sixty-four different sets of six lines, called Hexagrams. The Trigrams can also be correlated respectively with six of the Hebrew Double Letters plus the two Mother Letters Mem (Water) and Shin (Fire). Each of the Hexagrams can thus be correlated to a combination of two of the eight Hebrew letters.

In the I Ching, the Fallen Tree finds its counterpart in the "After-the-World Sequence" (see Figure). The After-the-World Sequence is of particular significance to Taoist internal alchemy. In this context, the Taoist Tree alludes to a transformation of consciousness. The qabalistic Tree becomes a Fallen Tree when the Sefirah Knowledge/First in the throat center ostensibly "falls" and becomes the Sefirah Kingdom in the anal center. The qabalistic Tree once again becomes a Tree of Perfection in human consciousness when Kingdom returns to its original position in Knowledge/First and the entire Creation is seen as a Unity in Small Face in the Mind of Vast Face. In the Taoist Tree, when the world manifests, the Trigrams rotate and assume different positions, with Fire moving into the position formerly occupied by Heaven, and Water moving into the position formerly occupied by Earth.

Translation of the Shuo Kua


Chapter One
Section One
In ancient times the holy sages made the Book of Change thus:
- They invented the yarrow-stalk oracle in order to lend aid in a mysterious way to the light of the Gods. To heaven they assigned the number three and to Earth the number two; from these they computed the other numbers.
- They contemplated the changes in the dark and the light and established the hexagrams in accordance with them. They brought about movements in the firm and the yielding, and thus produced the individual lines.
- They put themselves in accord with Tao and its power, and in conformity with this laid down the order of what is right. By thinking through the order of the outer world to the end, and by exploring the law of their nature to the deepest core, they arrived at an understanding of fate.

Section Two
In ancient times the holy sages made the Book of Changes thus:
- Their purpose was to follow the order of their nature and of fate.
- Therefore they determined the Tao of heaven and called it the dark and the light.
- They determined the Tao of the Earth and called it the yielding and the firm.
- They determined the Tao of Man and called it love and rectitude.
- They combined these three fundamental powers and doubled them;
therefore in the Book of Change, six lines always form a sign.
The places are divided into the dark and the light.
The yielding and the firm occupy these by turns.
Therefore the Book of Change has six places,
which constitute the linear figures.

Chapter Two
Section Three
Heaven and Earth determine the direction
The forces of mountain and lake are united.
Thunder and wind arouse each other.
Water and fire do not combat each other.
Thus are the eight Trigrams intermingled.
Counting that which is going into the past depends on the forward movement.
Knowing that which is to come depends on the backward movement.
This is why the Book of Change has backward-moving numbers.

Section Four
God comes forth in the sign of the Arousing,
He brings all things to completion in the sign of the Gentle:
He causes creatures to perceive one another in the sign of the Clinging;
He causes them to serve one another in the sign of the Receptive;
He gives them joy in the sign of the Joyous;
He battles in the sign of the Creative;
He toils in the sign of the Abysmal;
He brings them to perfection in the sign of Keeping Still.

All living things come forth in the sign of the Arousing.
The Arousing stands in the east.
They come to completion in the sign of the Gentle.
The Gentle stands in the southeast.
Completion means that all creatures become pure and perfect.
The Clinging is the brightness in which all creatures perceive one another. It is the Trigram of the south. That the holy sages turned their faces to the south while they gave ear to the meaning of the universe means that in ruling they turned toward what is light. This they evidently took from this Trigram.
The Receptive means the Earth. It takes care that all creatures are nourished.
Therefore it is said: "He causes them to serve one another in the sign of the Receptive."
The Joyous is mid autumn, which rejoices all creatures.
Therefore it is said: "He gives them joy in the sign of the Joyous."
He battles in the sign of the Creative.
The Creative is the Trigram of toil, to which all creatures are subject.
Therefore it is said; "He toils in the sign of the Abysmal."
Keeping Still is the Trigram of the northeast,
where beginning and end of all creatures are completed.
Therefore it is said: "He brings them to perfection in the sign of Keeping Still."

Section Six
The spirit is mysterious in all living things and works through them.
Of all the forces that move things, there is none swifter than Thunder.
Of all the forces that bend things, there is none swifter than the Wind.
Of all forces that warm things, there is none more drying than Fire.
Of all forces that give joy to things, there is none more gladdening than the Lake.
Of all the forces that moisten things, there is none moister than Water.
Of all the forces that end and begin things, there is none
more glorious than Keeping Still.

Therefore: Water and fire complement each other,
Thunder and Wind do not interfere with each other,
and the forces of Mountain and Lake are united in their action.
Thus only are change and transformation possible, and thus only
can all things come to perfection.

Chapter Three
Section Seven
The Creative is strong.
The Receptive is yielding.
The Arousing means movement.
The Gentle is penetrating.
The Abysmal is dangerous.
The Clinging means dependence.
Keeping Still means standstill.
The Joyous means pleasure.

Section Eight
The Creative acts in the horse,
the Receptive in the cow,
the Arousing in the dragon,
the Gentle in the cock,
the Abysmal in the pig,
the Clinging in the pheasant,
Keeping Still in the dog,
the Joyous in the sheep.

Section Nine
The Creative manifests itself in the head,
the Receptive in the belly,
the Arousing in the foot,
the Gentle in the thighs,
the Abysmal in the ear,
the Clinging in the eye,
Keeping Still in the hand,
the Joyous in the mouth.

Section Ten
The Creative is heaven, therefore, it is called the father.
The Receptive is the earth, therefore, it is called the mother.
In the Trigram of the Arousing, she seeks for the first time the power of the male and receives a son. Therefore, the Arousing is called the Eldest Son.
In the Trigram of the Gentle the male seeks for the first time the power of the female and receives a daughter. Therefore, the Gentle is called the Eldest Daughter.
In the Trigram of the Abysmal she seeks for a second time and receives a son. Therefore, it is called the Middle Son.
In the Trigram of the Clinging he seeks for a second time and receives a daughter. Therefore, it is called the Middle Daughter.
In the Trigram of Keeping Still she seeks for a third time and receives a son. Therefore, it is called the Youngest Son.
In the Trigram of the Joyous he seeks for a third time and receives a daughter. Therefore, it is called the Third Daughter.

Section Eleven
The Creative is heaven. It is round, it is the prince, the father, jade, metal, cold, ice; it is deep red, a good horse, an old horse, a lean horse, a wild horse, tree fruit (straight, dragon, upper garment, word).
The Receptive is the earth, the mother. It is cloth, a kettle, frugality; it is level, it is a cow with a calf, a large wagon, form, the multitude, a shaft. Among the various kinds of soil, it is the black.
The Arousing is thunder, the dragon. It is dark yellow, it is a spreading out, a great road, the eldest son. It is decisive and vehement; it is bamboo that is green and young, it is reed and rush.
Among horses it signifies those which can neigh well, those with white hind legs, those which gallop, those with a star on the forehead.
Among useful plants are the pod-bearing ones. Finally it is the strong, that which grows luxuriantly.
The Gentle is wood, wind, the eldest daughter, the guideline, work; it is the white, the long, the high; it is advance and retreat, the undecided, odor.
Among men it means the gray-haired; it means those with broad foreheads;
it means those with much white in their eyes; it means those close to gain, so that in the market they get threefold value. Finally it is the sign of vehemence.
The Abysmal is water, ditches, ambush, bending and straightening out, bow and wheel.
Among men it means the melancholy, those with sick hearts, those with earache.
It is the blood sign, it is red.
Among horses it means those with beautiful backs, those with wild courage, those which let their heads hang, those with thin hoofs, those which stumble.
Among chariots it means those with many defects.
It is penetration, the moon. It means thieves.
Among varieties of wood it means those which are firm and have much pith.
The Clinging is fire, the sun, lightning, and the middle daughter.
It means coats of mail and helmets; it means lances and weapons.
Among men it means the big-bellied.
It is the sign of dryness. It means the tortoise, the crab,
the snail, the mussell, and the hawksbill tortoise.
Among trees it means those which dry out in the upper part of the trunk.
Keeping Still is the mountain; it is a by-path; it means little stones, doors and openings, fruits and seeds, eunuchs and watchmen, the fingers; it is the dog, the rat, and the various kinds of black-billed birds.
Among trees it means those which are firm and gnarled.
The Joyous is the lake, the youngest daughter; it is a sorceress, it is mouth and tongue. It means smashing and breaking apart; it means dropping off and bursting open. Among the kinds of soil it is the hard and salty. It is the concubine. It is the sheep.

End of the SHUO KUA