The Kabbalah Unveiled — S. L. MacGregor Mathers (from Knorr von Rosenroth's Latin) (1887)
The text is shown on its own: no facing layer is held for this issue.
344. And what is more, that one (formation), whilst it was explained by thy month, flamed forth in splendour, and was crowned with a crown, and seated upon a throne, like a king in the midst of his army.
545. And when the explanation ceased it ascended, and was crowned with a holy crown, and ordained, and concealed, and again placed among the forms of the holy beard ; and thus with (the forms) all and singular.
346. Be ye glad, 0 my holy companions ! for surely (the universe) shall not be in such a condition until King Messiach shall come.
CHAPTER XI Y.
CONCERNING THE THIRD PART OF THE BEARD OF
MACROPROSOPUS.
347. “Arise, Rabbi Chisqiah, for the second time.”
348. 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 : u 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 tvhole decad). Arise, Rabbi Chiya.” *
* 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 arrangement of this
So
KABBALAH.
350. Rabbi Chiya arose, and, commencing, said,
Jer. i. 6 : “ AHH ADNI IHYH * Aliali Adonai Tetragrammaton ! 4 Ah, Lord Tetragrammaton ! behold, I cannot speak, for I am a child.’
351. u 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 lie (when lie said ) that which is written (in the text) : 4 Behold, I cannot DBR, Deber , speak ’ ?
352. 44 But we have learned that God influenced him so that he should speak to this end. For this is the tradition : 4 What is the difference between DBVR, Debur , and AMIRH, Amirah ? 4 Amirah ’ is, as it were, (simple)
speech, wherein is required no especial uplifting of the voice; 4 Debur’ is public speaking, wherein is indeed necessary (considerable) elevation of voice and (loud) proclamation of words.
353. 44 Since it is written, Exod. xx. 1 : 4 And God spake all these words, saying.’
354. “And according to what we have learned (by tradition ), 4 The whole earth heard this DBYR, Debur , speech, and the whole earth trembled.’ Because also it is written: 4 VIDBR, Vayedeber , and He spoke forth.’ And it is not written : 4 YIAMR, Vayomar , and He said.’
355. “So also in this place : 4 Behold ! I cannot speak, DBR, Deber ; ’ that is, as a herald, by declaring 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, l'osi Ben Jacob, Chiya, and Isaac. (Conf. “Idra Zuta,” § 13.)
* This is the Hebrew text of the Polyglot Bible, but in that of the “ Idra Rabba,” “ AHH IHYH ALHIM, Ahah Tetragrammaton Eloliim is substituted for ‘ ‘ Adonai Tetragrammaton .”
THE GREATER HOLY ASSEMBLY.
an address, and convincing the world through the Holy Spirit.