---
title: "The Kabbalah Unveiled"
author: "The Zohar (from Knorr von Rosenroth’s Latin)"
translator: "S. L. MacGregor Mathers"
languages: [en]
shelf: "Kabbalah"
section: 2 of 84
url: https://scriptura.si/works/kabbalah-unveiled-mathers/2/
cite: "The Zohar (from Knorr von Rosenroth’s Latin), tr. S. L. MacGregor Mathers, The Kabbalah Unveiled, section 2. Scriptura (scriptura.si), https://scriptura.si/works/kabbalah-unveiled-mathers/2/"
---

# The Kabbalah Unveiled

*The Zohar (from Knorr von Rosenroth’s Latin), tr. S. L. MacGregor Mathers*

Three books of the Zohar: the Concealed Mystery and the Greater and Lesser Holy Assemblies.

## 2. The Book of Concealed Mystery · Chapter II · 1 of 2

Source: https://scriptura.si/works/kabbalah-unveiled-mathers/2/ · cite a paragraph as https://scriptura.si/works/kabbalah-unveiled-mathers/2/#p-N

[¶0] 1. The beard of truth. (That is, now followeth a description of the beard of Macroprosopus, and its thirteen parts, which are more fully described in the "Idra Rabba.")

[¶1] 2. Of the beard mention hath not been made. (The correct Mantuan Codex hath this correction, so that the word DQNA, Deqena, is here inserted in the original text. The meaning is, that Solomon in the "Song of Songs" maketh mention of all the other members, but not of the beard.) Because this is the ornament of all. (It is called an ornament because it covereth the rest, just as a garment which ornamenteth the body covereth that. But this beard covereth not only the Macroprosopus, but also the father and the mother, and descendeth even unto Microprosopus. Whence, on account of the communication of so copious a light, it hath also itself been clothed as with a garment with the great reverence of silence.)

[¶2] (By this beard, covering "not only Macroprosopus, but also the rather and the mother," is meant that, while it is an important attribute of Macroprosopus (who is, be it carefully remembered by the reader Eheieh, AHIH, and not IHVH, in which latter name he is only alluded to as "the uppermost point of the letter I, Yod"), it also extends through the Sephiroth, for it covers the father and the mother (i.e., the second Sephira, Chokmah, wisdom. and the third Sephira, Binah, understanding, the IH of IHVH). Thus, therefore, though properly speaking a part of AHIH, and not of IHVH, it extends through the Tetragrammaton IHVH, for it "descendeth even unto Microprosopus," the next six Sephiroth, the V of IHVH.)

[¶3] 3. From the ears it proceedeth about the circumference of the open space; the white locks ascend and descend. Into thirteen portions it is distributed in adornment. (Of all these see the explanation in the "Idra Rabba" and "Idra Zuta.")

[¶4] 4. Concerning that ornamentation it is written (Jer. ii. 6). "No man passed through it; and where no man dwelt." Man is without, man is not included therein; much less the male.

[¶5] 5. Through thirteen springs are the fountains distributed (by which there is an influx upon Microprosopus and the inferiors). Four are separately joined together, but nine flow upon the body (or, as others read, by advice of the correct Mantuan Codex), encircle the garden (that is, the Microprosopus).

[¶6] 6. This ornamentation beginneth to be formed before the gate of the ears.

[¶7] 7. It descendeth in beauty into the beginning of the lips; from this beginning into that beginning.

[¶8] 8. There existeth a path which goeth out beneath the two galleries of the nostrils, in order that he may seek to pass over transgression; like as it is written, Prov. xix. 11. "And it is glory to pass over a transgression."

[¶9] 9. Beneath the lips the beard goeth about into another beginning.

[¶10] 10. Beneath that another path goeth forth.

[¶11] 11. It covereth the approaches to the aromatic beginning which is above.

[¶12] 12. Two apples are beheld, to illuminate the lights.

[¶13] 13. The influence of all floweth down as far as the heart (therein hang suspended the superiors and the inferiors).

[¶14] 14. Among those locks which hang down, none shineth forth above another.

[¶15] 15. The lesser cover the throat like an ornament; the greater are restored to perfect proportion.

[¶16] 16. The lips are free on every side. Blessed is he who shall become the receiver of their kisses.

[¶17] 17. In that influence of all stream down thirteen drops of most pure balm.

[¶18] 18. In this influence all things exist and are concealed.

[¶19] 19. At that time, when the seventh month draweth nigh, those months shall be found to be thirteen (for in the Codex, so often said to be correct, this word ThRISR, Tharisar, or twelve, is expunged; as if it were then shown to be a year of thirteen months, according to the number of those thirteen divisions of the influence) in the supernal world, and the thirteen gates of mercy are opened. At that time (by which principally the day of expiation is meant, according to that passage of Isaiah, iv. 6): "Seek ye the Lord while He can be found."

[¶20] 20. It is written, Gen. i. 11. "And the Lord said, Let the earth bring forth germination; (let there be) grass yielding seed." (If here the word IHI, Yehi, "let there be," be inserted, they make nine words.) This is that which is written: "And humble your bodies in the ninth of the month at even." (This is to be understood concerning that time concerning which we have spoken above, because then the Lord is to be sought out.)

[¶21] 21. (In that passage, Deut. iii. 24, where it is written): "Adonai Jehovah, thou hast begun to show unto Thy servant Thy greatness," the name, Tetragrammaton, IHVH existeth perfectly written in its sides. (So that the name ADNI, Adonai, denoteth the inferior H, He, from the one side; and the points of the name ALHIM, Elohim, denote the superior H, He, from the other side.)

[¶22] 22. But here in this progermination of the earth it is not perfect, because IHI, Yehi (let there be), is not written. (But we read it so that also these letters do not represent a perfect name.)

[¶23] 23. (But therein is represented to us) the superior I,

[¶24] 24. (But in) IHI (besides) the superior and inferior (also existeth) the H, He, between both (like as) a connexion of perfection (whereby the influx is derived from the Macroprosopus and passed on to the Microprosopus.)

[¶25] 25. (Wherefore) it is perfect (since it is this name without separation), but it is not turned to every side (because therein is no symbol of the bride of Microprosopus). (Therefore) this name is taken out from this place and planted in another (that is, those letters also receive another signification from the inferior paths).

[¶26] 26. (For) it is written, Gen. ii. 8: "And the Tetragrammaton Elohim planted." (Whereby is understood) that H, He, which is between the two II, Yods, of the word IHI, Yehi, which in the supernals is) the position of the nose of the more Ancient One over the Microprosopus (concerning which see further in the "Idra Rabba," § 175). (For this) existeth not without the spirit.

[¶27] 27. Through H, He, therefore, it is perfected (rather by reason of the mother than by reason of the bride, of whom it is the soul). For the one H, He, is above (namely, designating the first understanding of the Tetragrammaton; and the other is) the H, He, below (denoting the queen and the bride).

[¶28] 29. Like as it is written, Jer. xxxii. 17: AHH ADNI IHVH, Ahah, Adonai, Yod He Vau He: "Ah, Lord Jehovah," &c., where there is a cohesion of the connecting links (that is, in the word AHH, Ahah, those two HH, He's, are combined which elsewhere are the media of the connecting path). For by the spirit is made the connection of the balanced equilibria (that is, of the combinations as well of the father and mother as of the Microprosopus and his bride).

[¶29] 29. (Now the author of the "Siphra Dtzenioutha" descendeth to the inferior paths, leaving out Macroprosopus, and examineth the name IHV, Yod He Vau. In this are represented father and mother and Microprosopus. And first occurreth) the supernal I, Yod (the symbol of the father), which is crowned with the crown of the more Ancient One (that is, whose highest apex denoteth the highest crown, or Macroprosopus; or, according to another reading of the passage, "which is surrounded by the secret things"--that is by the influence or beard of Macroprosopus, which covereth both the father and the mother). it is that membrane of the supernal brain which, on account of its excellency, both shineth and is concealed. (Concerning this matter further, see the "Idra Rabba," § 58.)

[¶30] 30. The supernal H, He (then presenteth itself), which is surrounded by the spirit which rusheth forth from the entrances of the galleries (or the nostrils of Macroprosopus), that it may give life to all things.

[¶31] P. The supernal V, Vau, is that tremendous flashing flame (which is the beginning of Judgment, seeing that doubtless hitherto the Microprosopus existeth in the mother) which is surrounded by its crown (namely, the mother).

[¶32] 32. And after are the letters taken in extended form (so that this name is written at length, in this manner: VV, Vau, HH, He, IVD, Yod, which form, when it is perfect, is usually called BN, Ben, because its numeration is 52), and in Microprosopus are they comprehended (seeing that then he embraceth his bride).

[¶33] 33. When (this form) beginneth, they are discovered in the cranium (namely, these letters, and therein are they distributed in the most supernal part of Macroprosopus).

[¶34] 34. Thence are they extended throughout his whole form (from the original benignity), even to the foundation of all things (namely, as the soul of the inferiors).

[¶35] 35. When it is balanced in the pure equilibrium (that is, when the white locks of the most holy Ancient One send down the lights or names) then are those letters equilibrated. (That is, from their virtue cometh the light.)

[¶36] 36. When he is manifested in Microprosopus (namely, Macroprosopus), in him are those letters, and by them is he named.

[¶37] 37. IVD, Yod, of the Ancient One, is hidden in its origin (that is, the father, who is usually symbolized by I, Yod, and is himself also called the Ancient One, is shrouded by the beard of Macroprosopus; or otherwise. Instead of that manner in which the other two letters duplicate their literal parts--e.g., HH and VV--I, Yod, by reason of his very nature, cannot be expressed by this duplication, but remaineth one and alone), because the name is not found; that is, because if II be put, it can no longer be pronounced as I, Yod; therefore is it written IVD).

[¶38] 38. HA, He, is extended by another (He, as it is written HH in open and plain writing; but also it is sometimes written in another way, HI, also HA; the one in the name OB, Aub, the other in the name MH, Mah), and in the feminine symbol it denoteth the two females (namely, the supernal mother and the inferior mother; the understanding and the kingdom). And it is discovered through the forms. (That is, when the beard of Macroprosopus, and its forms or parts, send down his light into

[¶39] 39. VV, Vau, is extended by another (Vau, as it is written VV, for likewise it is elsewhere written with I in the name OB, Aub, and by A in the names SG, Seg, and MH, Mah, in this manner VAV. So also in the name BN, Ben, it is thus written, VV. But to be disclosed it is fully written). Like as it is written, Cant. vii. 9, "Going down sweetly to my delight" (whereby "sweetly" are understood these two letters VV properly extended).

[¶40] 40. In that tremendous flashing flame (is he found--i.e., in Microprosopus, seeing that in a lesser degree he hath in himself unmixed judgments), for the purpose of enshrouding that gate (that is, in order that he may be advanced to the condition of maturity, and may then superumbrate his mother, who is symbolised by the fifty gates).

[¶41] 41. (He is therefore called) the supernal V, Vau (Daath or knowledge, and) the inferior V, Vau (that is, the external Microprosopus. And thus also) the supernal H, He (the mother), the inferior H, He (the bride). But I, Yod, is above all (symbolizing the father), and with him is none other associated; he is I, Yod, as at first; neither ascendeth he in himself (through the height of the numeration, like as with H, He, the pentad, with Vau, the hexad, ascend to a similar height) except as a symbolic glyph. (That is, the decad, which is expressed not in that same letter I, Yod, but by a hexad and a tetrad).

[¶42] 42. For when the double forms are manifested (namely, the letters of the name in the above proposed form, as HH and VV) and are united in one path, in one combination, in order that they may be explained (that is, when they are fully written out in the above manner), then VD, Vau, Daleth (and not another I, Yod), are added unto I, Yod (so that also in it there may be a certain hidden analogy of the equilibrium).

[¶43] 43. Woe! woe! when this is taken away, and when the other two alone are manifested (that is, when from those two letters VD, in the word IVD, the letter I is taken away; seeing it representeth the abstraction of the father from the Microprosopus and his bride, who are as yet hidden in the mother, so that the disclosure of these two is vain and abortive, because the generative power of the father is absent * *) * * *. (Or, in another sense, if the influx be hindered and the supernal paths suffer disruption). Far, far from us be that effect!

[¶44] 44. (But that this may be done by the sins of the inferiors is clear from these words) Ezek. i. 14: "And the living creatures rush forth and return." Also Num. xxiv. iii: 'Flee unto thy place." Also Obad. i. 4: "Though thou exalt thyself as the eagle, and though thou set thy nest among the stars, thence will I cast thee down."