HADRA RBA QDIShA (HA IDRA RABBA QADISHA); OR,
THE GREATER HOLY ASSEMBLY
CHAPTER XXXII. CONCERNING THE NOSE OF MICROPROSOPUS.
661. WE have learned it in the "Book of Concealed Mystery." The nose of Microprosopus. From the nose is the countenance known. In this nose is diverse symbolism.
662. For it is written, Ps. xviii. 8: "There went up a smoke out of His nose, and fire out of His mouth devoured; coals were kindled by it."
663. "There went up a smoke out of His nose." In this smoke are included both the fire and the burning coals; for there is no smoke without fire, neither fire without smoke. Truly all things result ( herefrom: otherwise, are kindled herein) and go forth from His nose.
664. Also we have learned that when these three things are associated together which are included in that smoke which issueth from the nose, the nose is lengthened.
665. And therein are two colours, for the smoke bloweth and rusheth forth black and red; and they call it AP, Aph, wrath; and ChIMH, Chimah, fervour; and MShChITh, Meshachith, perdition.
666. And if thou sayest wrath and fervour, it is well, since it is written, Deut. ix. 19: "Since I have feared because of wrath and fervour." For these are the black and red smoke. But whence is added MShChITh, Meshachith, perdition?
667. Because it is written, Gen. xiii. 10: "Before that Tetragrammaton destroyed Sodom and Gomorrah." But the word ShChTh, Shachith, denoted perdition brought about by burning, kindled fire.
668. Also we have learned that there are five GBVRAN, Geboran, severities in this conformation of Microprosopus, and they ascend in one thousand and four hundred severities, GBVRAN; and they are extended in His nose, and in His mouth, and in His arms, and in His hands, and in His fingers.
669. And therefore is it written, Ps. cvi. 2: "Who can declare the GBVRVTh, Geburoth, powers of
670. Hence it is written, "powers" Geburoth (in the plural number ); and it is written, 1 Chron. xxix. ii: "Thine! O Tetragrammaton, are Gedulah and Geburah," in the singular (number).
671. Assuredly thus have we learned. When all those severities are amalgamated into one, then are they called one Geburah, GBVRH.
672. And all those powers, Geboran, commence to descend from the nose. And from it depend a thousand times a thousand and four hundred myriads in their single (form).
673. And from that smoke which issueth from his nose depend a thousand times a thousand myriads, and four hundred and five which belong to this (idea of) Severity. For all the severities depend from this nose.
674. For it is written, Ps. cxlv. 4: "From generation unto generation shall they praise thy works, and announce thy GBVRVTh, Geburoth."
675. And when that GBVRH, Geburah, Strength, commenceth ( to be manifested), all the severities radiate thence, and are sharpened, until they descend in the form of a swift, whirling fire−flaming sword (Gen. iii. 24.)
676. It is written, Gen. xix. 13: "For we will destroy this place." Also it is written, Gen. xiii. 10: "Before that Tetragrammaton destroyed Sodom and Gomorrah?" And again, Gen. xix. 24: "Tetragrammaton rained upon Sodom and ."
677. Assuredly thus have we learned: There is no judge over the wicked, but they themselves convert the measure of Mercy into a measure of judgment.
678. But how do they convert it thus? Also it is written, Mal. iii. 6: "I, Tetragrammaton, change not."
679. Assuredly as many times as the Ancient of the Ancient Ones and that White Head uncovereth the benevolence of benevolences, great mercies are found everywhere.
680. But when that is not uncovered, all the judgments of Microprosopus are prepared; and in this manner, if it be permitted us to say so, Mercy becometh judgment; that is, the most Ancient One of all.
681. We have learned in Barietha : "When the Ancient of the Ancient Ones uncovereth the benevolence of benevolences, all those lights which are called by a similar name shine, and Mercy is found in all things."
682. But when that Concealed One of the Concealed Ones is not uncovered, and those lights shine not, judgments are stirred up, and judgment is exercised.
683. Who therefore is the cause of that judgment? The benevolence of the benevolences, because it is not uncovered, and therefore do sinners change Mercy into judgment (as regardeth themselves).
684. But because this is said, Gen. xix. 24: "From Tetragrammaton out of heaven," it is said concerning Zauir Anpin, Microprosopus.
685. And whence is this obtained? Because it is written (in the preceding passage): MN HShMIM, Men Ha−Shamayim, out of heaven. (But the word HShMIM Ha−Shamayim, is equivalent to) ASh VMIM, Ash Ve−Mim, fire and water, Mercy and judgment, in the antithesis of that (condition) wherein no Judgment is found at all.
686. We have learned that this nose (of Microprosopus) is short, and when the smoke commenceth to issue therefrom, it departeth thence swiftly, and judgment is exercised.
687. But what hindereth that nose that it may not produce smoke? The nose of the Ancient and Holy One; for He is also called before all others ARK APIM, Arikh Aphim, Long of Nose.
688. And this is the Arcanum which we have learned: Between the two words, IHVH, IHVH, Tetragrammaton, Tetragrammaton, an accent is interpolated (whensoever these two are found in juxtaposition in Scripture).
689. For wheresoever an y name is repeated twice over, a distinction is made (between them), as when it is said, Gen. xxii. 11, "Abraham, Abraham;" also, Gen. xlvi. 2, "Jacob, Jacob;" also, 1 Sam. iii. 10, "Samuel, Samuel;" where, by the Psiq accent, these pairs of names are distinguished; excepting that place, Exod. iii. 4, "Moses, Moses," where no accent interveneth.
690. For what reason? "Abraham, Abraham," Gen. xxii. xx (herein therefore is an accent introduced because that) the latter ( of these two names) denoteth that which is perfect, but the former that which is not as yet perfect; for at this time he is perfected with ten temptations, and therefore is the (Psiq) accent interpolated, for. at this time he can hardly be said to be the same man as he was before.
691. (When it is said), "Jacob, Jacob" (Gen. xlvi. 2), the latter denoteth that which is perfect, the former that which is not as yet perfect; for now the messenger had come to him from his son Joseph, and over him was the Schechinah at rest.
692. Also, now at this time was perfected in the earth the holy tree, similar unto the Supernal One, in having twelve limitations and seventy branches, which were not hitherto completed; and therefore the latter denoteth that which is perfect, and the former that which is not as yet perfect; whence the accent falleth between them.
693. In the passage, "Samuel, Samuel" (1 Sam. iii. 10), an accent is also interpolated: wherefore? The latter name denoteth that which is perfect; the former that which is not as yet perfect; for now he is a prophet, whereas before this he was not as yet a prophet.
694. But when it is said, Exod. iii. 4: "Moses, Moses," no accent is interpolated, because he was perfect from the very day of his birth, seeing it is written, Exod. ii. 2: "And she saw him, that he was good."
695. So also here between these two names of Tetragrammaton, Exod. xxxiv. 6, the Psiq accent is interpolated; for the first is indeed a perfect name, but the latter is thoroughly and completely perfect.
696. But Moses speaketh thus in the place of judgment, in order that for them he may cause Mercy to descend upon Microprosopus from the Most Holy Ancient One.
697. For thus is the tradition. So great was the virtue of Moses that he could make the measures of Mercy descend.
698. And when the Ancient One is uncovered toward Microprosopus all things are beheld in the light of Mercy, and the nose is appeased, and fire and smoke issue not therefrom.
699. Like as it is written, Isa. xlviii. 9: "And with my praise will I defer mine anger for thee."
700. Also we have learned: The nose hath two nostrils. From the one issueth a flaming smoke, and it entereth into the opening of the Great Abyss.
701. And from the other nostril issueth afire which is kindled by its flame; and it floweth into four thousand worlds, which are upon His left side.
702. Truly, he who is the cause of war is called the fire of Tetragrammaton, the consuming fire, the fire which consumeth all other fires.
703. And that fire is not mitigated save by the fire of the altar.
704. And that smoke which issueth forth from the other nostril is not mitigated unless by the smoke of the sacrifice of the altar. But all things depend from the nose.
705. Therefore is it written, Gen. viii. 12: "And Tetragrammaton smelled a sweet savour." For all these are attributed unto the nose, to smell a savour, and to emit smoke and fire, and red colour, and therefore is it opposed unto the benevolence (namely, the forehead).
706. And for that cause is it written, Exod. iv. 14: "And the anger of Tetragrammaton was kindled." Deut. vii. 4: "And the anger of Tetragrammaton will be kindled." Exod. xxii. 24: "And My wrath is kindled." Deut. vi. 15: "Lest the wrath of Tetragrammaton be kindled." Which are all to be understood concerning Zauir Anpin, or Microprosopus.