The Kabbalah Unveiled — S. L. MacGregor Mathers (from Knorr von Rosenroth's Latin) (1887)

248. “And because She passeth over from brain unto brain through those long hairs, these same (hairs) are not found to be firm.

249. “ Wherefore ? Because if they were firm, Wisdom could not be conducted by them unto the brain.

250. “ Because Wisdom cometh not from man, who is stern and wrathful, like as it is written, Eccles. ix. 17: c The words of wise men are heard in quiet/

251. “ And thence we learn that in him whose hair is firm, wisdom dwelleth not.*

252. “But because these are long (the others are soft) in order that they may bring assistance to all.

253. “ How, unto all ? So that it may have entrance into the marrow of the spine of the back, which is connected with the brain.

254. “ And because the hair of the head doth not hang over the hairs of the beard, since the hair of the head hangeth down, and is drawn back behind the ears, and doth not overhang the beard ; because it is not necessary to mingle these with those, but all are separated in their own paths.

255. “We have learned by tradition. All the hairs, as well of the head as of the beard, are white as snow.

256. “And we have learned. Those which are in the beard are all firm. Wherefore ? Because those are firm accordingly, that they may firmly mark out their thirteen measurements from the Ancient of the Ancient Ones.f

257. “And those measurements take their beginning from before the ears.

* I.e ., Meaning symbolically, “ in him who is hardened.”

+ I have before remarked that this refers to the unity of the Deity : AChP, Achad, One ; which by Gematria yields 13.

KABBALAH,

258. “And those measurements have been included within certain limitations, in order that they should not be confounded with each other. (Others read the passage thus : Because they are communicated unto the inferiors. For this have we been taught. The hairs commence before the ears, because they have been separated, and are not to be mingled with the others,” &c.)

259. 44 But if thou sayest that other (sacred passages) are not given, analogous to these (measurements), thou art in error. For thus is the tradition : 44 The thirteen measurements of the mercies of the Most Holy Ancient One (are symbolized by these clauses of) Mic. vii. 1 8 : 1 What God is like unto Thee ? ’ the first.

260. 44 4 Pardoning iniquity ; ’ the second.

261. 444 And passeth by the transgression ; ’ the third.

262. 44 4 Of the remnant of His heritage ; ’ the fourth.

263. 44 4 He retaineth not His anger for ever;’ the fifth.

264. 44 4 Because He delighteth in mercy ; ’ the sixth.

265. 44 4 Again, He will have compassion on us ; ’ the seventh.

266. 44 4 He will subdue our iniquities; ’ the eighth.

267. 44 4 And Thou wilt cast all their iniquities into the depths of the sea ; 5 the ninth.

268. 44 4 Thou wilt give truth unto Jacob ; ’ the tenth.

269. 44 4 Mercy unto Abraham ; 5 the eleventh.

270. 44 4 Which Thou hast sworn unto our fathers;' the twelfth.

271. 44 4 From the days of old ; ’ the thirteenth.

272. 44 Unto these correspond in the law, Exod. xxxiv.
6 : 4 God merciful and gracious,’ &c. And those are the
Inferiors.

273. 44 And if thou sayest, 4 Why did not Moses pronounce those majestic words ? ’ * It shall be answered unto thee : 4 Moses hath no duty to perform save in the

* Apparently meaning that, as the words of the text denote, it was the Lokd and not Moses that proclaimed the titles of Tetragrammaton aloud.

THE GREA TER HOL Y ASSEMBL Y.

place where judgment is found ; and in the place where judgment is found it is not necessary to speak thus.'*

274. “ And Moses spake not, save in that time when the Israelites had sinned and judgment was impending ; hence Moses spake only in that place wherein judgment is found.

275. “But in another place the prophet hath instituted the order of the praise of the Ancient of Days.t

276. “ And those thirteen forms of the supreme holy beard, concealed with many concealments, are most powerful to subdue and mitigate all the stem decrees of the judgments.

277. “What man is he who looketh back upon that most secret, holy supernal beard, who is not confounded before it ?

278. “ Because also all the hairs are hard and firm in their disposition.

279. “But if thou sayest, £ What if they be so?
Surely the lower hairs are black : why are these not as
those ? ’

280. “Nevertheless, thus is the tradition: It is written, Cant. v. 1 1 : £ His locks are bushy and black as a raven/

281. “ Also it is written, Dan. vii. 18 : £ The hair of
His head like pure wool/