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).

KABBALAH

By Gershom Scholem

APOCALYPTIC ESOTERICISM AND MERKABAH MYSTICISM

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).

ENOCH'S (PAUL'S) ASCENT TO THE THIRD HEAVEN

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

ARTICLE HEADINGS:
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 JewishEncyclopedia.com.

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.
19. And when the LIVING CREATURES WENT, THE WHEELS WENT BY THEM; AND WHEN THE LIVING CREATURES WERE LIFTED UP FROM THE EARTH, THE WHEELS WERE LIFTED UP.
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).
22. And THE LIKENESS OF THE FIRMAMENT UPON (over) THE HEADS OF THE LIVING CREATURE WAS like the colour of THE TERRIBLE CRYSTAL (The Awe), STRETCHED FORTH OVER THEIR HEADS ABOVE.
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....

15. THEN I CAME TO THEM OF THE CAPTIVITY AT TEL-A'BIB, THAT DWELT BY THE RIVER CHE'BAR, AND I SAT WHEN THEY SAT, AND REMAINED THERE ASTONISHEN AMONG THEM SEVEN DAYS

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...

THE EAST

THE WEST

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).

THE BOOK OF ISAIAH

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.

THE BOOKS OF ENOCH

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.

I Enoch: Section 25 "THE SEVEN MOUNTAINS IN THE NORTHWEST AND THE TREE OF LIFE."

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)....

I Enoch: Section 46 "THE HEAD OF DAYS AND THE SON OF MAN.

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...

I Enoch: Section 71 "FIRST OF TWO EARLIER VERSIONS OF ENOCH."

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.

I Enoch: Section 72 "SECOND OF TWO EARLIER VERSIONS OF ENOCH."

...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.

II ENOCH

"IN THE TENTH HEAVEN, THE ARCHANGEL MICHAEL LED ENOCH BEFORE THE FACE OF THE LORD."
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).

III ENOCH

Chapter One: "RABBI ISHMAEL ASCENDS TO HEAVEN AND BEHOLDS THE VISION OF THE MERKABAH, AND IS GIVEN IN CHARGE TO METATRON."

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

ATLANTIS / JERUSALEM (TIFERET)

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").

Chapter Four "METATRON IS IDENTICAL WITH ENOCH WHO WAS TRANSFORMED AND ASCENDED TO HEAVEN AT THE TIME OF THE FLOOD."

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).

Chapter Ten: "GOD PLACES METATRON ON A THRONE AT THE DOOR OF THE SEVENTH HALL AND ANNOUNCES THROUGH THE HERALD THAT METATRON IS HENCEFORTH GOD'S REPRESENTATIVE AND RULER OVER ALL THE PRINCES OF THE KINGDOMS AND ALL THE CHILDREN OF HEAVEN, EXCEPT THE EIGHT PRINCES TO WHOSE NAMES ARE AFFIXED THE NAME OF THEIR KING YHVH."

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.

22 PATHS CONNECTING THE TEN SEFIROT, 22 LETTERS IN THE ANCIENT HEBREW SCRIPT

FROM PROTO-HEBREW (22 LETTERS), TO MODERN ENGLISH (26 LETTERS)

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

SIFRA DETZNIYUTHA
BOOK OF THAT
WHICH IS CONCEALED
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):

PREFACE

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...

D V D

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.<