Sacred Texts Judaism Index Previous Next
347. "ARISE, Rabbi Chisqiah, for the second time."
349. We have learned that before Rabbi Chisqiah arose, a voice came forth and said: "One angel doth not undertake two messages."
349. Rabbi Schimeon was disturbed, and said: "Assuredly, let each (of you) speak singly in his place (in respect of the symbolism of the seven inferiors); but as for myself, and Rabbi Eleazar my son, and Rabbi Abba, we (three) refer unto the highest and complete perfection (of the whole decad). Arise, Rabbi Chiya." 1
350. Rabbi Chiya arose, and, commencing said, Jer. i. 6: "AHH ADNI IHVH." 1 Ahah Adonai Tetragrammaton! 'Ah, Lord Tetragrammaton! behold, I cannot speak, for I am a child.'
351. "Therefore, why was it that Jeremiah could not speak, seeing that many sayings had passed from his lips prior to his saying this? Did he not therefore he (when he said) that which is written (in the text): 'Behold, I cannot DBR, Deber, speak'?
352. "But we have learned that God influenced him so that he should speak to this end. For this is the tradition: "What is the difference between DBVR, Debur, and AMIRH, Amirah? 'Amirah' is, as it were (simple) speech, wherein is required no especial uplifting of the voice; 'Debur' is public speaking, wherein is indeed necessary (considerable) elevation of voice and (loud) proclamation of words.
353. "Since it is written, Exod. xx, i: 'And God spake all these words, saying.'
354. "And according to what we have learned (by tradition), 'The whole earth heard this DBVR, Debur, speech, and the whole earth trembled.' Because also it is written 'VIDBR, Vayedeber, and He spoke forth.' And it is not written: 'VIAMR, Vayomar, and He said.'
355. "So also in this place: 'Behold! I cannot speak, DBR, Deber;' that is, as a herald, by declaring
an address, and convincing the world through the Holy Spirit.
356. "If thus be the matter, this is also to be noted which is written: 'VIDBR IHVH, Vayedeber Tetragrammaton; and Tetragrammaton spake forth unto Moses, saying.' Nevertheless, what one of the prophets was so great as Moses? For never was any man so worthy as he; for he heard the DBVR, Debur, loud voice, like the proclamation of a herald, and he feared not, neither did he tremble; while the other prophets trembled even at AMIRH, Amirah, the speech, and were greatly afraid.
357. "Also we have learned that through the first and second dispositions of the beard it is necessary to pass on to the third; like as it is written, Job xxxiii. 29: 'Behold, God worketh all this with man by three paths.' 1
358. "And come, behold! it is necessary through the two first conformations that thou pass on unto the third, because the third form is in the midst.
359. "For, under the nose, 2 beneath the two nostrils, there issueth a certain path, and from that path the hairs are wanting.
360. "Wherefore are they wanting? Because it is written, Mic. vii. 18: 'VOVBR OL PShO, Va-Ghober Ghal Peshang, and passing over transgression.' Therefore is that path prepared (namely) for the purpose of passing over (transgression).
361. "And therefore that path resideth beneath the nostrils of the nose; and the hairs do not grow in that path, because it subdueth iniquities.
362. "For it is written: 'Passing over transgression,' for the purpose of passing over unto the sacred mouth, in order that it may say, 'I HAVE PARDONED.'
363. "We have learned that many threatened vials of wrath look for this mouth, and to none among them is it manifested; for it is withdrawn and guarded around; it is known, and it is not known.
364. "We have learned in the 'Book of Concealed Mystery': What is this which is written (in this disposition of the letters in this) word, PShO, Peshang? If they be first, the word 'OVBR, Ghober, passing over,' hath place; if, on the other hand, not so, the word 'PShO, Peshang, transgression,' hath place.
365. "What doth this phrase teach, 'passing over transgression'? ShPO, Shephau, influence, (it teacheth) if Sh (in PShO), be placed before the P. 1
366. "If they are not just, it remaineth (i.e., the influence), and passeth not over into Microprosopus.
367. "What is the difference between the one and the other? In Microprosopus (the matter standeth thus): this path descendeth beneath the nostrils of His nose. It is written, Num. xii. 9: 'And the anger of Tetragrammaton was kindled against him, and He departed.'
368. "What is this, 'And He departed'? Because the spirit of anger departed from those nostrils, and if he. found any man before him, he was taken away, and was no more found.
369. "Which is intimated in these words, Isa. xl. 7:
[paragraph continues] 'Because the Spirit of Tetragrammaton bloweth upon it.'
370. "But concerning Macroprosopus, it is written: 'Passing over transgression.'
37. "Also it is written, Job xxxvii. 21: 'And the spirit (wind) passeth over and hath cleansed them.'
372. "Also we have learned that on this account it is thus written: 'Passing over transgression' in that path. Also concerning that (passage), Exod. xii. 23: 'And He passeth over to smite the Egyptians.'
373. "Blessed is his portion who is worthy in this matter. And this is the third conformation of the path of the venerable, holy, and excellent beard of the Ancient of the Ancient Ones."
374. Rabbi Schimeon said unto him: "May God, the Holy One, blessed be He, be gracious unto thee, and protect thee most abundantly.
375. "Also we have learned: What is this which is written, 'With rejoicing will I rejoice in Tetragrammaton?' Concerning the Ancient of Days, is it said: 'For He is the praise of all things.'
376. "We have learned, whensoever that path of the beard of the Ancient of Days is manifested, all the authors of lamentation and mourning, and all the executors of judgment, are silent and hidden; nor is there one of them who openeth his mouth to do harm, because that path is manifested in due form.
377 "Hence also he who toucheth that mouth, and adviseth it to keep silence, 1 pointeth out this path with his finger; and that is the symbol denoting the Holy Ancient One." (Others read: Because that path is the symbol of silence; hence he who looked at another, and adviseth him to be silent, toucheth this path, which is the symbol, &c.)
149:1 On a little consideration it will be seen that this meeting of ten of the principal Rabbis--viz., Schimeon. Eleazar, Abba, Yehuda, Yosi Ben Jacob, Isaac, Chisqiah Ben Rav, Chiya, Yosi, and Yisa--was intended to be symbolical of the ten Sephiroth, wherein, furthermore, the three first-named were also representative of the great trinity of the crown. the king, and the queen. In other words, to speak plainly, the whole p. 150 arrangement of this assembly was closely similar to the constitution of a masonic lodge. Confer also § 13 of this book, wherein these three Rabbis further symbolize the "Three Pillars" of the Sephiroth--this assembly of the ten forms of the Greater Holy Assembly. But on reference to the "Idra Zuta" we shall find that the Lesser Assembly consists of only seven Rabbis, of which the seventh, Rabbi Isaac, came in later than the others. These seven were Schimeon, Eleazar, Abba, Yehuda, Yosi Ben Jacob, Chiya, and Isaac. (Conf. "Idra Zuta," § 13.)
150:1 This is the Hebrew text of the Polyglot Bible, but in that of the "Idra Rabba," "AHH IHVH ALHIM, Ahah Tetragrammaton Elohim." is substituted for "Adonai Tetragrammaton."
151:1 The same word which is here rendered thus is translated in the ordinary version of the Bible, "oftentimes."
151:2 See § 217 of this book, and also the "Book of Concealed Mystery," ii. § 8.
152:1 This is simply a transposition of the two first letters of the word in question. Of course, the same letters being retained. though their relative places are changed, the numeration of the two words by Gematria will be identical. But it is worth our while to notice what the numeration of this word is, especially as Rabbi Chiya has not examined it. P + Sh + O = 80 + 300 + 70 = 450 = ThN, Than, the dragon. Ergo, according to the exegetical rule of Gematria, the dragon will be the symbol of transgression. But 450 is also the numeration of ShPO, influence: therefore is the dragon a symbol also of influence and of power. But "this influence passeth over into Microprosopus;" now one of the qabalistical axioms given by Pistorius is: "Paradise is the sephirotic tree. In the midst thereof the great Adam is Tiphereth." (See Introduction.) Therefore the influence passing over into Microprosopus is also the serpent entering into the garden of Eden.
153:1 Meaning symbolically the idea of judgment.