Idra Rabba Qadusha

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

The following translation is the Work of the Chariot edition of the Lesser ol! "ssembl! #$blished in 1%7&'erses
from the Torah are written in  Bold Italic' erses from the Prophets  and Writings and are written in Bold'

Chapter One
1. Tradition: Rabbi Shimeon spoke unto his companions, and said: "How long shall we abide
in the condition of one column by itself, when it is written  Psalms 11!.1#$:
Psalms  11!.1#$: It is time for
 You
 You Lord YHVH to lay lay to your hand, for they have Torah ."
have made void your Torah."

. "The days are few, and the creditor is urgent% the herald cries aloud daily, and the reapers
of the land are few% and those who are about the end of the &ineyard attend not, and ha&e
not known where may be the lawful place."

'. "(ssemble yoursel&es, ) my companions, in an open space, e*uipped with armor and
spears% be ye ready in your preparations, in council, in wisdom, in understanding, in science,
in care, with hands and feet+ (ppoint as ing o&er you, Him in whose power is life and death,
so that the words of truth may be recei&ed: things unto which the supernal holy ones attend,
and re-oice to hear and to know them."

. Rabbi Shimeon sat down and wept% then he said: "/oe+ 0f 0 shall re&eal it+ /oe if 0 shall
not re&eal it+"

. His companions who were there were silent.

#. Rabbi (bba arose and said unto him: "/ith the fa&or of the 2ord, also it is written  Psalms
.1$: The secret of the Lord YHVH is with them that fear Him . (nd well do these
companions fear that Holy and 3lessed )ne. His house, some of them ha&e only entered,
and some of them ha&e departed also."

4. 5oreo&er, it is said the companions who were with Rabbi Shimeon were numbered, and
they were found to consist of Rabbi 6lea7er, his son% and Rabbi (bba, and Rabbi 8ehuda, and
Rabbi 8osi, son of 9acob, and Rabbi 8it7aa*, and Rabbi ;his*iah, son of Ra&, and Rabbi
;haiya, and Rabbi 8osi, and Rabbi 8isa.

<. They ga&e their hands unto Rabbi Shimeon, and raised their =ngers on high, and entered
into a =eld under the trees and sat down.

!. Rabbi Shimeon arose and o>ered a prayer. He sat in the midst of them, and said: "2et
whosoe&er will, place
place his hand in my bosom." They placed their hands there and he took
them.

1?. /hen he began, he said  Torah Doverim 4.1$:

Doverim 4.1$: "Cursed
"Cursed is the man that makes
any graven or molten image, the work of the hands of the craftsman, and puts it
in a secret place. And all the people shall answer and say Amen ."

11. Rabbi Shimeon began and said: "Time for 8ou, ) 2ord 8H@H to lay 8our hand. /hy is it
time for 2ord 8H@H to lay to His handA 3ecause they ha&e made &oid your Torah. /hat is
this, they ha&e made &oid 8our TorahA The higher Torah, which is itself made &oid, if it be
B)T @ast Cace$ carried out according to the Derfections  Tikkunim, i.e. Se=roth$. This has
been said concerning the (ncient of Eays  Arikh Anpin, @ast Cace$."

1. "Cor it is written  Torah Doverim ''.!$: Blessed are you, O Israel who is like unto
youA (lso it is written Torah !hmoth 1.11$: "ho is like unto #ou among the gods, O
$ord #%&%'"

1'. He called Rabbi 6lea7er, his son, and commanded him to sit down before him, and Rabbi
(bba on the other side, and said: "/e are the form of all things, the three columns of the
Se=roth% thus far are the Tikkunim established."

1. They kept silence, and they heard a &oice% and their knees knocked one against the
other with fear. /hat was that &oiceA The &oice of the Higher (ssembly, which had
assembled abo&e.

1. Rabbi Shimeon re-oiced and said  Habau  '.1$: "O Lord YHVH! I have heard Your
speech, and was afraid!" He has said: 0t is therefore rightly done, seeing that fear has
followed% but for us the matter rather depends on lo&e. 2ike as it is written  Torah !hmoth
#.$: " And you shall delight in the $ord #%&% your (lohim." (lso it is written  #alachi
1.$: "I have loved you."

1#. Rabbi Shimeon said further  Proverbs !.1'$: "He who wals, $oin$ up and down,
reveals the secret% but the faithful in spirit conceals the word& "

14. "He who walks going up and down. This saying merits *uestion, because it says,
Foing up and down. /herefore then walksA The man is already said to be going up and
down% what is this word walkA"

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

1!. "Cor what reasonA 3ecause his spirit is not a =rm spirit."

?. "3ut concerning him who is =rm in spirit it is written: 3ut the faithful conceals the word.
Caithful in spirit denotes =rmness of spirit% like it is said  Isaiah .'$: 'nd I will fasten
him as a nail in a sure place& #atter depends on (pirit ."

1. "(nd it is written  )cclesiastes .#$: (u*er not your mouth to cause thy +esh to
sin."

. "Cor neither does the world remain =rm, eGcept through secrets. (nd in worldly a>airs
there be so great a need for secrets, how much more in the things of the most secret of
secrets, and in the meditation of the (ncient of Eays, which matters are not e&en re&ealed
unto the highest angels."

'. Rabbi Shimeon said, moreo&er: "0 will not say it unto the hea&ens, that they may hear% 0
will not declare it unto the earth, that it may hear% for certainly we are the pillars of the
ni&erse."
. 0t is said that in the Secrets of Secrets, when Rabbi Shimeon opened his mouth, the
whole space was shaken, and his companions were also shaken.

Chapter Two
. H6 manifested the Secret, and commencing, said  Torah B)reshith '#.!$: " And those
are the kings *i.e. the !e+roth which reigned in the land of (dom -efore that a
king could rule over the children of Israel ."

#. 3lessed are ye, ) -ust men+ 3ecause unto you is manifested the Secret  Sod$ of the
Secret of the Torah, which has not been manifested unto the holy superior ones.

4. /ho can follow out this matterA (nd who is worthy to do soA Cor it is the testimony of the
truth of truths. Therefore let our prayers be undertaken with de&otion, lest it be imputed as a
sin, that 0 am making this matter manifest.

<. (nd perchance my companions may speak unto me, because some ob-ection may arise
against these words. Cor truly this work is not such a one as may be easily written down, so
that by it may appear how many kings there were before the children of 0srael came% how
therefore does this matter agreeA (nd for this reason my companions ha&e mo&ed the
*uestion.

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

'?. 0t is said that before the (ncient of the (ncient )nes, the ;oncealed of the ;oncealed
)nes, instituted the formations of the ing  Ze'ir Anafn, Small Cace$ and the diadems%
beginning and end eGisted as B)T  Lo$.

'1. Therefore he car&ed out and instituted proportions in Himself, and spread out before Him
a certain &eil% and therein car&ed out and distributed the kings and their forms by a certain
proportion% but they subsisted as B)T Lo$, into *uiet.

'. That is the same thing that is said  Torah B)reshith '#.!$: " And these are the kings
who reigned in the land of (dom," before that there reigned a king o&er the children of
0srael. The =rst king in respect of the children of 0srael is The Cirst ISe=rah nowledgeJThe
CirstK.

''. (nd all those things which were car&ed out, but subsisted as B)T, are called by their
names, neither yet did they subsist, until he forsook them, and hid Himself before them.

Chapter Three
'. (nd after a certain time was that &eil entirely disunited in formless separation, and
recomposed according to the Derfections Tikkunim, also Se=roth$.

'. (nd this is the tradition: The (bsolute desired within Himself to create the essence of
light n. letters of the alphabet$, hidden for two thousand years, and produced Him Small
Cace$. (nd He Small Cace$ answered unto Him @ast Cace$: "He @ast Cace$ who wishes to
dispose and to constitute other things, let Him Small Cace$ =rst be disposed according to
the Derfections."

'#. This is the tradition described in the ";oncealed 3ook of the ing," that the (ncient of
the (ncient )nes, the ;oncealed of the ;oncealed )nes, has been constituted and prepared
as in &arious members.

'4. 2ike as if it were said, "He is found, and He is B)T  Lo$ found%" for He cannot be clearly
comprehended, but He has as it were been formed% neither yet is He to be known by any,
since He is the (ncient of the (ncient )nes @ast Cace$.

'<. 3ut in His Derfections is He =rst established, as also He is the 6ternal of the 6ternal )nes,
the (ncient of the (ncient )nes, the ;oncealed of the ;oncealed )nes% and in His letters is
He knowable and B)T knowable.

'!. /hite are His garments, and His appearance is the likeness of a Cace &ast and terrible.

?. pon the throne of Laming light is He seated, so that He may direct its Lashes.

1. 0nto forty thousand superior worlds the brightness of the skull of His Head is eGtended,
and from the light of this brightnessthe -ust shall recei&e four hundred worlds in the world to
come.

. This is that which is written  Torah B)reshith '.1#$: /our hundred shekels of
silver, current money with the merchant ."

'. /ithin His skull eGist daily thirteen thousand myriads of worlds, which draw their
eGistence from Him, and by Him are upheld.

Chapter our
. (nd from that skull distills a dew upon Him which is eGternal, and =lls His Head daily.

. (nd from that dew which Lows down from His Head, that which is eGternal, the dead are
raised up in the world to come.

#. ;oncerning which it is written  (on$ of (on$s .$: "#y head is -lled with dew." 0t is
not written: "0t is full with dew," but Bimla almn$, "0t is =lled."

4. (nd it is written  Isaiah #.1!$: "The dew of the li$hts is Your dew." )f the lightsMM
that is, from the brightness of the (ncient )ne.

<. (nd by that dew are nourished the holy supernal ones.

!. (nd this is that manna which is prepared for the -ust in the world to come.

?. (nd that dew distills upon the ground of the holy apple trees. This is that which is written
Torah !hmoth 1#.1$: " And when the dew was gone up, -ehold upon the face of
the desert a small round thing."

1. (nd the appearance of this dew is white, like unto the color of the crystal stone, whose
appearance has all colors in it. This is that which is written  Torah &ayi0ra .4$: " And its
varieties as the varieties of crystal."

Chapter ive
. The whiteness of this skull shines in thirteen car&ed out sides: in four sides from one
portion% in four sides from the part of His Cace% and in four sides from another part of the
periphery% and in one abo&e the skull, as if this last might be called the supernal side.
'. (nd thence is the @astness of His Cace eGtended into three hundred and se&enty myriads
of worlds% and hence "@ast Cace" is His Bame.

. (nd He Himself, the most (ncient of the (ncient )nes, is called "@ast Cace"% and He who
is more eGternal is called "Small Cace", in opposition to the (ncient 6ternal Holy )ne, the
Holy of Holy )nes.

. (nd when Small Cace looks back upon Him @ast Cace$, all the inferiors are restored in
order, and His Cace is eGtended, and is made more &ast at that time, but not for all time is it
&ast like unto the countenance of the 5ore (ncient )ne.

#. (nd from that skull issues a certain white shining emanation, toward the skull of Small
Cace, for the purpose of fashioning His head% and thence towards the other inferior skulls,
which are innumerable.

4. (nd all the skulls reLect this shining whiteness towards the (ncient of Eays, when they
are numbered out of their undi>erentiated condition. (nd by reason of this there eGists
herein an opening towards the skull below, when they proceed to numeration.

Chapter (i.
<. 0n the hollow of the skull is the aerial membrane of the supreme hidden wisdom, which is
nowhere re&ealed% and it is B)T  Lo$ found and it is B)T opened.

!. (nd that membrane enshrouds the brain of the hidden wisdom, and therefore is that
wisdom co&ered, because it is B)T  Lo$ opened through that membrane.

#?. (nd that brain, which is itself the hidden wisdom, is silent and remains tran*uil in its
place, like good wine upon its lees.

#1. (nd this is that which they say: "Hidden is the science of the (ncient )ne, and His brain
is calm and concealed."

#. (nd that membrane has an outlet toward Small Cace, and on that account is His brain
eGtended, and goes forth by thirtyMtwo paths.

#'. This is the same thing that is written  Torah B)reshith .4$: " And a river went forth
out of (den." 3ut for what reasonA 3ecause the membrane is opened, and does it
completely enshroud the brain.

#. Be&ertheless, the membrane is opened from below. (nd this is that which we ha&e said:
(mong the signatures of the letters is Ta&M8odM@a&% ne&ertheless He impressed it as a sign of
the (ncient of Eays, from /hom depends the perfection of knowledge, because He is
perfect on e&ery side, and hidden, and tran*uil, and silent, like good wine upon its lees.

Chapter (even
#. This is the tradition: Crom the skull of His Head hang down a thousand thousand myriads%
se&en thousand and =&e hundred curling hairs, white and pure, like as wool when it is pure%
which ha&e not been mingled confusedly together, less inordinate disorder should be shown
in His con=rmation% but all are in order, so that no one lock may go beyond another lock, nor
one hair before another.
##. (nd in single curls are four hundred and ten locks of hair, according to the number of the
word Qadosh Holy$.

#4. 3ut these hairs, all and singular, radiate into four hundred and ten worlds.

#<. 3ut these worlds alone are hidden and concealed, and no man knows them, sa&e
Himself.

#!. (nd He radiates in se&en hundred and twenty directions.

4?. (nd in all the hairs is a fountain, which issues from the hidden brain behind the wall of
the skull.

41. (nd it shines and goes forth through that hair unto the hair of Small Cace and from it is
His brain formed, and thence that brain goes forth into thirty and two paths.

4. (nd each curl radiates and hangs down arranged in beautiful form, and adorned with
ornament, and they enshroud the skull.

4'. 3ut the curls of the hair are disposed on each side of the skull.

4. (lso we ha&e said: 6ach hair is said to be the breaking of the hidden fountains, issuing
from the concealed brain.

4. (lso this is the tradition: Crom the hair of a man it is known what he is, whether rigorous
or merciful, when he passes o&er forty years% thus also when he is perfect in hair, in beard,
and in eyebrows of his eyes.

4#. The curls of His hair hang down in order, and pure like unto wool, e&en unto His
shoulders. Say we unto His shouldersA Be&ertheless, e&en unto the rise of His shoulders, so
that His neck may not be seen, because of that which is written  /eremiah .4$: "0ecause
they have turned away from #e the nec and 1OT the face ."

44. (nd the hair is less close to the ears, lest it should co&er them% because it is written
Psalms 1'?.$, "'s Your ears are open."

4<. Crom hence His hair stretches out behind His ears. The whole is in e*uilibrium% one hair
does not go beyond another hair, they are in perfect disposition, and beautiful arrangement,
and orderly condition.

4!. 0t is the delight and -oy of the -ust, who are in Small Cace, to desire and to behold and to
conform unto those Derfections Se=roth$ which are in the (ncient )ne, the 5ost ;oncealed
of all.

<?. Thirteen curls of hair eGist on the one side and on the other of the skull% they are about
His face, and through them commences the di&ision of the hair.

<1. There is no left in that (ncient ;oncealed )ne, but all is right.

<. He appears, and He appears B)T  Lo$% He is concealed, and He is B)T  Lo$ concealed%
and that is in His Derfections much more so than in Himself.

<'. (nd concerning this the children of 0srael wished to in*uire in their heart, like as it is
written Torah !hmoth 14.4$: "Is the $ord #%&% in the midst of us, or the 1egatively 
(2istent One'" /here they distinguished between Small Cace, who is called "8H@H", and
between @ast Cace, who is called "Bothing"  Ayn$, the Begati&ely 6Gistent.

<. 3ut why, then, were they punishedA 3ecause they did it not in lo&e, but in temptation%
like as it is written: " Because they tempted their $ord #%&% saying3 Is it the $ord
#%&% in the midst of us, or is it the 1egatively (2istent One' "

<. 0n the parting of the hair proceeds a certain path, which shines into two hundred and
se&enty worlds. (nd from that path again shines another path wherein the -ust of the world
to come shall shine.

<#. That is what is written  Proverbs .1<$: "'nd the path of the 2ust shall shine as the
li$ht, $oin$ forth, and shinin$ more and more unto the perfect day ."

<4. (nd out of that is the path di&ided into siG hundred and thirteen paths, which are
distributed in Small Cace.

<<. (s it is written concerning Him  Psalms .#$: "'ll the paths of the Lord YHVH are
mercy and truth."

Chapter )i$ht
<!. The forehead of His skull is the will of wills, whereunto is opposed the will of Small Cace,
as it is written  Torah !hmoth <.'<$: " And it shall -e upon %is forehead always for
will ..."

!?. (nd that forehead is called "/ill"  Ratzon$, because it is the ruler of the whole head and
of the skull, which is co&ered by four hundred and twenty worlds.

!1. (nd when it is unco&ered, the prayers of the 0sraelites ascend.

!. "/hen is it unco&eredJ" Rabbi Shimeon was silent. He asked again a second time,
"/henA" Rabbi Shimeon said unto Rabbi 6lea7ar, his son, "/hen is it unco&eredA

!'. He answered unto him: "0n the time of the o>ering of the e&ening prayer on the
Sabbath."

!. He said unto him: "Cor what reasonA" He answered unto him: "3ecause at that time the
lower -udgment threatens through Small Cace% but that forehead is unco&ered which is called
/ill, and then wrath is remo&ed, and the prayer ascends."

!. "This is that which is written  Psalms <!.1$: 'nd I have prayed unto You, O Lord
 YHVH in the time of the 3ill of (lohim."

!#. "(nd the time of will by the (ncient of Eays @ast Cace$ is here to be understood, and of
the un&eiling of the forehead% and because it is thus disposed at the o>ering of the e&ening
prayer on the Sabbath."

!4. Rabbi Shimeon spake unto Rabbi 6lea7ar, his son, and said: "3lessed be you, ) my son+
3y the (ncient of Eays% for you ha&e found in that time in which you ha&e need of the will of
His forehead."

!<. ;ome and behold+ 0n these inferiors, when the forehead is unco&ered, there is found
=Ged shamelessness.

!!. This is the same which is written  /eremiah '.'$: " Yet you have the forehead of a
shameless woman, you refuse to be ashamed ."

1??. 3ut when this forehead @ast Cace$ is unco&ered, inclination and will are found in
perfect form, and all wrath is *uieted and subdues before Him.

1?1. Crom that forehead shine forth four hundred habitations of -udgments, when it is
unco&ered during that period of will, and all things are at peace before it.

1?. This is the same which is written  4aniel 4.1?$: "The 2ud$ment was set..." MM that is,
subsides in its place, and the -udgment is not eGercised.

1?'. (nd this is the tradition: There is no hair found on that part, because it is opened and
not co&ered.

1?. 0t is co&ered, 0 say, and the eGecutors of -udgment behold this, and are paci=ed and
-udgment$ is not eGercised.

1?. This is the tradition: This forehead has been eGtended into two hundred and se&enty
thousand lights of the luminaries of the superior 6den.

1?#. This is the tradition: There eGists an 6den which shines in 6den. The superior 6den,
which is B)T Lo$ unco&ered, and is hidden in concealment, and is B)T  Lo$ distributed into
the paths, like as it has been said.

1?4. The inferior 6den is distributed into its paths, into thirtyMtwo directions of 0ts paths.

1?<. (nd although this 6den is distributed into 0ts paths, yet is it B)T  Lo$ known unto any,
sa&e unto Small Cace.

1?!. 3ut no man has known the superior 6den, nor its paths, eGcept @ast Cace Himself.

11?. 2ike as it is written  /ob <.'$: ")lohim understands the way thereof, and He
nows the place thereof ."

111. ")lohim understands the way thereof ," this is the inferior 6den, known unto Small
Cace. "'nd He nows the place thereof ," this is the superior 6den, which the (ncient of
Eays has known, the most abstruse of all.

Chapter 1ine
11. The eyes of the /hite Head @ast Cace$ are di&erse from all other eyes. (bo&e the eye
is no eyelid, neither is there an eyebrow o&er it.

11'. /hereforeA 3ecause it is written  Psalms 111.$: "0ehold, He that eeps Israel

shall neither slumber nor sleep"MMthat is, the superior 6den .

11. (lso it is written  /eremiah '.1!$: "3hose eyes are open."

11. (nd this is the tradition: Seeing that all is operated through mercies, He has not
co&ering unto His eye, nor eyebrow abo&e His eye. How little, then, does the /hite Head
re*uire suchA

11#. Rabbi Shimeon spoke unto Rabbi (bba, and said: "To what is this likeA" He answered
unto him: "To the whales and =shes of the sea, which ha&e no co&erings for their eyes, nor
eyebrows abo&e their eyes% who sleep not, and re*uire not a protection for the eye."
114. "How much less does the (ncient of the (ncient of the (ncient )nes re*uire a
protection, seeing that far abo&e His creatures He watches o&er all things, and all things are
nourished by Him, and He Himself sleeps not."

11<. "This is that which is written  Psalms 11.$: 0ehold! He that eeps Israel shall
neither slumber nor sleep55 that is, the superior Israel ."

11!. "0t is written Psalms ''.1<$: 0ehold the eye of the Lord YHVH is upon them that
reali6e Him% and it is written 7echariah .1?$: They are the eyes of the Lord YHVH,
runnin$ to and fro throu$hout the whole earth ."

1?. "There is no contradiction between these sayings$% one is concerning Small Cace and
the other concerning @ast Cace."

11. "(nd further, although there be two eyes, yet they are con&erted into one eye."

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

1'. "The =rst whiteness shines, and ascends and descends for the purpose of combining
with that which is linked with it$ in connection."

1. "This is the tradition: That whiteness darts forth its rays, and ignites three lights, which
are called "Flory" Hod$, "5a-esty" Hadar $, and "9oy" Chedved$% and they radiate in
gladness and perfection."

1. "The second whiteness shines and ascends and descends, and darts forth its rays, and
ignites three other lights, which are called "6ternity"  Netzach$, "2o&ingkindness" Chesed$,
and "3eauty" Tiareth$, and they radiate in perfection and gladness."

1#. "The third whiteness radiates and shines, and descends and ascends, and goes forth
from the part enclosing the brain, and darts forth its rays toward the se&enth middle light."

14. "(nd it forms a path to the inferior brain, which forms a path to the inferiors, and all the
inferior lights are thereby ignited."

1<. Rabbi Shimeon said% "8ou ha&e spoken well, and the (ncient of Eays will open this eye
upon you in the time of your need.

1!. (nother tradition runs thus: /hiteness in whiteness, and whiteness that includes all
other whiteness.

1'?. The =rst whiteness shines and ascends and descends in three lights on the leftMhand
side, and they radiate and are bathed in that whiteness, like as when a man bathes in good
unguents and odors, in better condition than he at =rst possessed.

1'1. The second whiteness descends and ascends and shines in three lights on the rightM
hand side, and they radiate and are bathed in that whiteness, like as when a man bathes his
body in good unguents and odors, in better condition than he at =rst possessed.

1'. The third whiteness shines and ascends and descends, and goes forth as the light of
the inner whiteness of the brain, and sends forth its rays when necessary unto the black
hair, and unto the head, and unto the brain of the head Small Cace$.

1''. (nd it irradiates the three crowns that remain, when it is needful, so that it may be
unco&ered if that be pleasing unto the 5ost (ncient )ne hidden from all @ast Cace$.

1'. (nd this is the tradition: This eye is ne&er closed% and there are two, and they are
con&erted into one.

1'. (ll is right% there is no left there. He sleeps not and slumbers not, and He re*uires no
protection. He is not such a )ne as has need to defend Himself, for He defends all things,
and He Himself waited upon all things, and in the sight of His eye are all things established.

1'#. This is the tradition: /ere that eye closed for e&en one moment, no thing could subsist.

1'4. Therefore, it is called the open eye, the holy eye, the eGcellent eye, the eye of
Dro&idence, the eye which sleeps not neither slumbers, the eye which is the guardian of all
things, the eye which is the subsistence of all things.

1'<. (nd concerning it is it written  Proverbs .!$, "The bountiful eye%" you shall not
read "the blessed eye," but "it blesses" for it is called " the bountiful eye," and by it are all
things blessed.

1'!. (nd this is the tradition: There is no light in the inferior eye, so that it can be bathed in
redness and blackness% eGcept when it is beheld by that white brilliance of the superior eye
which is called "the bountiful eye."

1?. (nd to no man is it known when this superior holy eye may shine and may bathe the
inferior% and when the -ust and the supernal blessed ones are about to be beheld in that
wisdom.

11. This is that which is written  Isaiah '.<$: "or they shall see eye to eye ." /henA
/hen the 2ord 8H@H shall bring again Nion. (lso, it is written  Torah B)mid-ar 1.1$:
"That #ou $ord #%&% are seen eye to eye."

1. (nd unless the bountiful superior eye was to look down upon and bathe the inferior
eye, the uni&erse could not eGist e&en a single moment.

1', This is the tradition in the "3ook of ;oncealed 5ystery:" Dro&idence arises from the
inferior eye when the highest splendor shines down upon it, and that highest splendor goes
forth into the inferior% for from it are all things illuminated.

1. This is that which is written  Torah B)mid-ar  1.1$: "That #ou $ord #%&% are seen
eye to eye." (lso it is written  Psalms ''.1<$: "0ehold the eye of the Lord YHVH is
upon them that fear Him ." (nd it is written 7echariah .1?$: "The eyes of the Lord
 YHVH runnin$ to and fro throu$hout the whole earth ."

1. "The eye of the Lord YHVH is upon them that fear Him ," if they be upright. This is
the superior eye. )n the contrary, when it is said, "The eyes of the 2ord 8H@H run to and
fro," this is the eye that is below.

1#. This is the tradition: )n what account was 9oseph worthy, so that the e&il eye had no
dominion o&er himA 3ecause that he was worthy of being upheld by the superior benign eye.

14. This is that which is written  Torah B)reshith !.$: " 4oseph is the son of a fruitful 
-ough%" the son of a fruitful bough abo&e (yin. /hy "the son of a fruitful bough abo&e (yinA
(s though to imply, "because of that eye which beheld him."

1<. (lso it is written  Proverbs .!$: "The bountiful eye shall be blessed ." /hyA
3ecause it gi&es its bread unto the poor.

1!. /hy is it said in the singular numberA ;ome and see. 0n the eyes which are inferior are
a right eye and a left eye, and they are of two di&erse colors.

1?. 3ut in this instance there is no left eye, and they both ascend in one path, and all are
right. (nd on that account is one eye mentioned, and not two.

11. (nd this is the tradition: This eye, which is the eye of witnessing, is e&er open, e&er
smiling, and e&er glad.

1. Such are not the inferiors, who in themsel&es ha&e redness, and blackness, and
whitenessMMthree colors% and are not always open, for there are eyelids as a protection o&er
these eyes.

1'. (nd concerning the matter it is written  Psalms .'$: "'wae, O Lord YHVH, why
do You sleep8" (nd II 9in$s 1!.1#$: "Open Your eyes, O Lord YHVH ."

1. /hen they are opened, for some are they opened for good, and on some they are
opened for e&il.

1. /oe unto him upon whom it is opened, so that the eye is mingled with redness, and
unto whom the redness appears, spreading across that eye. /ho can escape from itA

1#. 3ut the (ncient of Eays is blessed, presiding o&er that eye the white brilliance of
whiteness, seeing that also it is of such whiteness that it endures all whiteness.

14. 3lessed also is his portion whom that brilliance of all whiteness irradiates.

1<. (nd concerning this certainly it is written  Proverbs .!$: "The $ood eye is to be
blessed." (nd it is written Isaiah .$: "0e you present, O house of /acob, and let us
wal in the li$ht of the Lord YHVH!"

1!. This is the tradition: Sa&e in all these instances, the Bame of the (ncient )ne is
concealed from all, and is B)T  Lo$ mentioned in the Torah, sa&e in one place, where Small
Cace swore unto (braham.

1#?. 2ike as it is written  Torah B)reshith .1#$: "By 5yself have I sworn, said the
$ord #%&%." nderstand$ that this is concerning Small Cace.

1#1. 2ike as it is written  Torah B)reshith <.?$: "In #ou shall Israel -less. That is, the
superior Israel ."

1#. (lso it is written  Isaiah !.'$: "Israel in whom I will be $lori-ed." 0n these

passages the (ncient of Eays is called "0srael."

1#'. 3ut we ha&e also stated that the (ncient of Eays is called by His Bame, yet both this
statement$ and the other are correct.

1#. This is the tradition: 0t is written 4aniel 4.!$: "I beheld until the thrones were cast
down, and the 'ncient of 4ays did sit ."

1#. "The thrones were cast down." /hat is thisA He spoke unto Rabbi 8ehuda, and said:
"Stand in your place and eGplain these thrones."
1##. Rabbi 8ehuda answered: "0t is written  4aniel 4.!$: His throne is of a -ery +ame%
and upon that throne sat the 'ncient of 4ays."

1#4. "Cor what reasonA 3ecause thus is the tradition: 0f the (ncient of Eays were not seated
upon that throne, the uni&erse could no longer eGist before that throne."

1#<. "/hen the (ncient of Eays sits upon that throne, it is sub-ect unto Him. Cor He who sits
upon it rules o&er it."

1#!. "3ut at that time when He departs from that throne, and sits upon another throne, the
=rst throne is o&erturned, lest any should rule o&er it sa&e the (ncient )ne, who alone can
sit upon it."

14?. Rabbi Shimeon spoke unto Rabbi 8ehuda, and said: "5ay your way be ordained for you,
and may it be pointed out unto you$ by the (ncient of Eays+"

Chapter Ten
141. (nd come behold. 2o+ 0t is written Isaiah 1.$: "I, YHVH, am irst and Last, I am
He Hu$."
.
14. (ll things are Him, and He is hidden on e&ery side. So also is His nose.

14'. Crom the nose is the face known.

14. (nd come MMsee+ /hat is the di>erence$ between the (ncient )ne and Small CaceA
)&er these nostrils He rules% one of which is life, and the other is the life of life.

14. This nose is as a mighty gallery, whence His spirit rushes forth upon Small Cace, and
they call it "The Fi&er."

14#. (nd it is thus: The Spirit descends% and again the Spirit from hence proceeds through
those nostrils.

144. )B6 !chad$ is the Spirit% He goes forth unto Small Cace, so that He may be aroused in
the Farden of 6den.

14<. (nd )B6 is He, the Spirit of 2ife, through whom in process of time the sons of Ea&id
hope to know /isdom.

14!. (nd from that gallery arises the Spirit, and proceeds from the concealed brain, and at
length rests upon ing 5essiah.

1<?. 2ike as it is written  Isaiah 11.$: "'nd the (pirit of the Lord YHVH shall rest upon
Him, the (pirit of 3isdom and :nderstandin$, the (pirit of Counsel and (tren$th,
the (pirit of 9nowled$e, and of the ear of the Lord YHVH ."

1<1. (pparently four spirits are here. 3ut we ha&e already said that the Spirit is )B6% why,
then, are threeA (rise, Rabbi 8osi, in your place.

1<. Rabbi 8osi arose and said: "0n the days of ing 5essiah, one shall not say unto the
other, Teach me wisdom."

1<'. "3ecause it is thus written  /eremiah '1.'$: ' man shall no more teach his
nei$hbor&&&because all shall now #e, from the least of them even unto the
$reatest of them."

1<. "(nd in that time shall the (ncient of Eays arouse His Spirit which proceeds from His
brain, the most concealed of all."

1<. "(nd when that comes forth all the inferior spirits are aroused with Him."

1<#. "(nd who are theyA They are the holy crowns of Small Cace.

1<4. "(nd there are siG other spirits which are gi&en. They are those of whom it is written:
 The Spirit of /isdom and nderstanding, the Spirit of ;ounsel and Strength, and the Spirit of 
nowledge and of the Cear of the 2ord 8H@H."

1<<. "Cor thus is the tradition: 0t is written  I 9in$s .1$: 'nd (olomon sat upon the
throne of 4avid. (lso it is written  I 9in$s 1?.1!$: The throne had si. steps ."

1<!. "(nd ing 5essiah will be seated on those se&en. These are those siG, and the Spirit of
the (ncient of Eays, /ho is abo&e them, is the se&enth."

1!?. "2ike it is said: There are three spirits that comprehend three others."

1!1. Rabbi Shimeon said unto him% "8our spirit shall rest in the world to come."

1!. ;ome MM behold+ 0t is written )6eiel '4.!$: "Thus says the Lord YHVH, ;Come from
the four winds <(e-roth=, O (pirit!" 3ut what ha&e the four winds of the world to do with
thisA

1!'. Be&ertheless, the four winds are arousedMMthose three, namely, and the Spirit of the
;oncealed (ncient )ne, whence there are four.

1!. (nd thus is the matter: because when that one is produced, three others are produced
with it who in themsel&es comprehend three others.

1!. 3ut it is the will of the Holy and 3lessed )ne to produce the )ne Spirit, /ho in Himself
includes all others.

1!#. 3ecause it is written  )6eiel '4.!$: "rom the four spirits, come, O (pirit + 0t is not
written thus: "8e four spirits, come+" but "rom the four spirits, come!"

1!4. (nd in the days of ing 5essiah there shall be no need that one should teach another%
for that )ne Spirit Ruach !chad$ /ho in Himself includes all spirits, knows all /isdom and
nderstanding, ;ounsel and 5ight, and is the Spirit of nowledge and Cear of the 2ord
 8H@H% because He is the Spirit comprehending all spirits.

1!<. Therefore is it written, "Crom the four spirits%" which are those four comprehended in
the se&en steps of which we ha&e -ust spoken.

1!!, (nd this is the tradition: (ll things are comprehended in this Spirit of the (ncient of
(ncient )nes, /ho proceeds from the concealed brain, into the gallery of the nostrils.

??. (nd comeMMsee+ /herein is the di>erence between the nose of @ast Cace$ and the nose
of Small Cace$.

?1. The nose of the (ncient of Eays is life in e&ery part. ;oncerning the nose of Small Cace
it is written Psalms 1<.<$: "There went up smoe out of His nostrils, and -re out of
His mouth devoured."

?. There goes up a smoke through His nostrils, and out of that smoke is a =re kindled.

?'. /hen that smoke goes up, what afterwards followsA ;oals are kindled by it. /hat is the
meaning of this "3y itA" 3y that smoke, out of that nose, out of that =re.

?. This is the tradition: /hen Ra& Hammenuna the elder wished to o>er up his prayer, he
said, "0 pray unto the 2ord of the Bostrils, unto the 2ord of the Bostrils 0 do pray."

?. (nd this is that which is written Isaiah <.!$: "In my praise <#y nose= will I
withdraw #y nostrils from you." 0n which place the sentence is concerning the (ncient of 
Eays.

?#. This is the tradition: The si7e of this nose is so &ast that three hundred and se&entyM=&e
worlds are supported by it, which all adhere unto Small Cace.

?4. This is the praise of the con=rmation of the nose.

?<. (nd this, and all forms of the (ncient of Eays, are seen, and are B)T  Lo$ seen% they
are seen by the lords of lordsMMby pious menMM and they are B)T  Lo$ seen by any others.