The Kabala Unveiled by Frater Temporator, Scribe

The matter contained herein is officially issued through the Supreme
Council of the A.M.O.R.C. All matters herein contained are strictly confi
dential to the member receiving and are imparted only as an incident to
membership. The ownership of, the legal title, and the right of possession to
this special discourse is and shall remain in the Supreme Grand Lodge of
A.M.O.R.C. and it should be returned upon its request. The contents herein
are to be used for the sole and exclusive information of the receiving
Rosicrucian member and not otherwise. Any other use or attempted use,
does, ipso facto, terminate all rights of the member, and is a violation of
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By
FRATER TEMPORATOR
Scribe
Special Discourse Number l

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NUMBER ONE
INTRODUCTION
The study of the Kabala has gathered to itself through the centuries
the aura of the mysterious. Those who have written of it have done so
vaguely and in veiled terms as though it were too sacrosanct to be
dealt with openly and plainly. Their reasons for doing so have been
understandable, but they are no longer justifiable.
Mystics and occultists the world over have revered the Kabala and have
been genuinely appreciative of it as an aid to spiritual unfoldment.
They know it to contain fundamental esoteric teachings. The Rosicru-
cian Order has long recognized it as such. For this reason, A.M.O.R.C.
does not want to deny its members acquaintance with the Kabala as a
system even though for equally good reasons it has not been incorpo
rated as such in the Order's regular graded course of study.
You have now progressed to a point in your Rosicrucian studies where

you may be said to have grasped the fundamentals of sound judgment as
to essential Cosmic laws and principles. In your next Degree, you will
begin to apply these to the mystical and philosophic writings of others.
It is possible that an acquaintance with the Kabala will be useful to
you in this respect, and we are therefore offering this supplementary
teaching to those especially interested and qualified.
We ask, therefore, that you consider this series of discourses as con

fidential and private as your regular Rosicrucian monographs. All
Rosicrucian members in or above the Fourth Degree may apply for these
discourses on the Kabala.
* * * * * * * *
The word Kabala means tradition. It is esoteric Jewish mysticism usu

ally associated with the Zohar, but actually including other works, and
having a history which goes back to the early centuries A.D. when the
Sepher Yezirah was written, if not earlier. The spelling Kabala has
been adopted for this series, although transcription of the word from
Hebrew includes a number of different spellings. The Zohar is the
"Book of Splendor" while the Sepher Yezirah is the "Book of Creation."
The English translation of the Zohar by Harry Sperling and Maurice
Simon in five volumes was published in London by The Soncino Press in
1931. The Sepher Yezirah may be obtained from the Rosicrucian Supply
Bureau.
The Aramaic language of the Zohar is primarily a literary form of the

thirteenth century, although part of the work is from the Babylonian
Talmud and in the style of the old translation of the Torah. In the
work Rabbi Simeon ben Yohai of the second century teaches his students
the mysteries of the Kabala, and the Zohar has often been attributed
to him.
Some correspondences to other mystical teachings are probably not from

direct influence but are similar because they are archetypal concepts
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and symbols. There are influences on the Kabala from Gnostic and Neo
platonistic works and teachings. These cannot be used to date the
work. However# Jewish sources, written and oral, no doubt influenced
the author of the Zohar, and these may be used for this purpose. What
the Zohar says about Islam and Christianity and the Near East is in
accord with events of about 1280, according to Scholem. This agrees
with the dates of the life of Moses de Leon who died in 1305, and his
knowledge of Abulafia and other kabalists and their thought of the
thirteenth century.
The author says he is revealing secret mysteries, which may be a refer

ence to oral teachings or secret manuscripts, indicating the nature
and method of carrying on the teachings. It cannot be proved, but it
is possible that the Kabala was taught in this way from the time of the
Sepher Yezirah and perhaps earlier.
This brings us to the Sepher Yezirah which is the earliest known kaba-
listic work dated usually between the third and sixth centuries A.D.
This work and the Zohar will be taken up in later discourses. To give
a brief idea of the Sepher Yezirah, it is, in the edition translated
by Isidor Kalisch, an explanation of the ten spheres or emanations, the
Hebrew letters divided into three groups, the mother letters, double
letters, and single letters, their number correspondences and their
meanings.
The basic philosophy of the Kabala is rooted in the Bible, especially

the books of Moses, the Talmud, and other early Jewish writings. It is
the mystical interpretation of the ideas and symbolism which is specif
ically kabalistic. It is related to, but not the same as, Merkabah mys
ticism or the throne or chariot mysticism based on Ezekiel's vision.
The cultural elements in the Kabala are similar to other mystical phi
losophies and religions. There are many Jewish concepts which are not
to be found in other mystical works, at least in the same form. This
is true of the Torah or books of Moses and ideas based on them, the
presence of the Shekinah, and the letter-number symbolism.
History of the Kabala may be divided into periods, even though these
may be somewhat arbitrary and may overlap.
1. The time of the Sepher Yezirah written about the third

to the sixth centuries A. D.
2. Oral tradition passed on from teacher to student.
3. The Zohar which dates from about 1280 to 1290; Spanish

kabalism, expulsion of the kabalists from Spain (1492) .
4. Kabalists after the expulsion.
Abraham Abulafia and the author of the Zohar were contemporaries. Men
such as Isaac Luria and Moses Cordovera of the sixteenth century are
examples of later kabalists who will be discussed in a later discourse.
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The Kabala is said to be practical and theoretical. Practical Kabala

included magic, but magic was practiced and believed in by people in
Europe and elsewhere. Theoretical Kabala is a philosophy and meta
physics which is essentially mystical, but mysticism must be applied.
We can say, therefore, that theoretical Kabala is its study as a philos
ophy or mystical religion and its application for mystical purposes.
There are said to be two paths in the Kabala. The path of the sephiroth
or spheres is based on number symbolism as well as the names of the
sephiroth and the names of God. However, the path of names as such is
based on the symbolism of the Hebrew letters. These are, in a sense, two
aspects of the same concept, since the letters also represent numbers.
Both number and letter symbolism was used as the basis of mystical
meditation and rituals to enable the student to attain knowledge and
mystical union.
Application of the letter symbolism is threefold:
1. Temurah is the transposition of the letters in a word

according to specific rules. This is more easily done
in Hebrew because the vowels are not printed. The
Zohar (I, 14) says BeHiBaReAm is an anagram of
BeABeRaHeM; the first means when they were created, and
the second means through Abraham. Through Abraham what
had been sealed up became serviceable.
2. Notarikon is the use of the letters of a word as the

initial Tetters for other phrases of sentences. This
is simply a form of acrostics.
3. Gematria is the substitution of the numerical value of

the letters for the letters themselves, finding the
numerical value of the whole word. Words with the same
numerical value were thought to have some relationship.
Adam means man and consists of the letters aleph, daleth,
and mem; their numerical values are 1, 4, and 40, which
adds to 45. Basically, gematria is a letter-number
cipher which could be used for mystical purposes as well
as secret messages. We are interested in these discourses
in the mysticism basic to the Kabala.
Mystical experience is intensely personal. The symbols used in any

mystical philosophy or religion will have generally accepted cultural
meanings, but they have personal, individual levels of meaning also.
Even though they express metaphysical and cosmological principles,
these are experienced along with personal emotions and ideas. They rep
resent the concept of union and oneness and the experience of the union
and oneness. This applies to the symbol of the sephiroth and the kaba-
listic tree as well as other kabalistic symbols.
The word or creative utterance is a concept and symbol common to many
cultures, for example. It has a basic meaning which is found in these
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uses. This is, in Carl Jung's sense of the term, an archetypal symbol,
a common human symbol, and it has a common meaning as well as meanings
which pertain to various cultures and individuals.
Both the basic mysticism and its symbolic function can be directed so
that the initiate learns to understand himself and the field of which
he is part. They can and should be used to attain mystical union.
The following gives the form of each Hebrew letter, its name, the numer
ical value, and derivation. For example, the letter aleph represents
the number 1, and is said to have been derived from the ox. The letter
beth represents the number 2, and its form is said to be derived from
the house.
LETTER NUMERAL DERIVATION

Aleph
^ 1 ........ Ox
Beth
^ 2 ....... House
Gimel
....................... 3 ................ Camel
Daleth
1 ................... 4 ................ Door
He
^ ................... 5 ................ Window
V*v
^ 6 ...... Hook or nail
Ziyin
T 7 Weapon
Heth
n 8 Fence or hedge
Teth
D 9 Cross in a circle
Yod
•1 10 Hand
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NUMBER ONE
LETTER NUMERAL DERIVATION
Ktf
20 . ............... Hollow of the hand
3
Lamed
3° ................ Goad
S
Mem
40 ................ Water
£
Nun
3 50 ................ Fish
Samek
D Prop or support
Ayin
V 70 ................ Eye or well
Pe
B 80 ................ Mouth
Trade
5 Fisher
Kof
P 1 0 0 ................ Back of head
Re*h
n 200 ................ Head
Shin
6Tav 300 ................ Tooth
400 Sign of the cross

It should be remembered that the spelling of the Hebrew lerrers differs
when they are transcribed into roman letters.
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NUMBER ONE
SUMMARY:
1. The word Kabala means tradition.
2. The best known kabalistic works are the Sepher Yezirah (300 - 600
A.D.) and the Zohar (late thirteenth century).
3. Kabalistic mysticism was influenced by Gnosticism and Neoplatonism.

There may have been other influences, but most others are archetypal
similarities.
4. The history of the Kabala may be divided into four periods: 1) the
Sepher Yezirah, 2) oral tradition, 3) the Zohar, 4) after the
expulsion from Spain in 1492.
5. The Kabala is both practical and theoretical.
6. The two paths in the Kabala are those of the sephiroth and of
the names.
7. The basic mysticism and its symbolic function should be used to
attain mystical union.
8. The Hebrew letters, numbers, and derivatives of the letters are

given.
By
FRATER TEMPORATOR
Scribe
Special Discourse Number 2
O fin to rl In I T.fi.A.
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NUMBER TWO
There is a parable or allegory in the Zohar (I, 9-13) regarding the

choice of the letter with which to begin making the world. All the
letters present themselves before God with the reasons why each should
be placed first. The meaning of the letters comes from association
with the particular Hebrew words of which they are part.
"'When the Holy One, blessed be He, was about to make the world, all
the letters of the Alphabet were still embryonic, and for two thousand
years the Holy One, blessed be He, had contemplated them and toyed
with them. When He came to create the world, all the letters presented
themselves before Him in reversed order. The letter Tau advanced in
front and pleaded: May it please Thee, 0 Lord of the world, to place me
first in the creation of the world, seeing that I am the concluding
letter of EMeTh (Truth) which is engraved upon Thy seal, and seeing
that Thou art called by this very name of EMeTh, it is most appropriate
for the King to begin with the final letter of EMeTh and to create with
me the world. The Holy One, blessed be He, said to her: Thou art
worthy and deserving, but it is not proper that I begin with thee the
creation of the world, since thou art destined to serve as a mark on
the foreheads of the faithful ones (vide Ezek. IX, 4) who have kept the
Law from Aleph to Tau, and through the absence of this mark the rest
will be killed; and further, thou formest the conclusion of MaWeTh
(death). Hence thou are not meet to initiate the creation of the world.
The Shin then came to the fore and pleaded: 0 Lord of the world, may it
please Thee to begin with me the world, seeing that I am the initial
letter of Thy name ShaDDal (Almighty), and it is most fitting to create
the world through that Holy Name. Said He in reply: Thou art worthy,
thou art good, thou art true, but I may not begin through thee the
creation of the world, since thou formest part of the group of letters
expressing forgery, ShekeR (Falsehood), which is not able to exist
unless the Koph and Resh draw thee into their company. (Hence it is
that a lie, to obtain credence, must always commence with something
true. For the shin is a letter of truth, that letter by which the
Patriarchs communed with God; but koph and resh are letters belonging
to the evil side, which in order to stand firm attach to themselves the
shin, thus forming a conspiracy (QeSgeR).) Having heard all this, the
shin departed. Enters the Zade and says: 0 Lord of the world, may it
please Thee to create with me the world, inasmuch as I am the sign of
the righteous (Zadikim) and of Thyself who art called righteous, as it
is written, For the Lord is righteous, he loveth righteousness (Ps. XI,
7), and hence it is meet to create the world with me. The Lord made
answer: 0 Zade, thou art Zade, and thou signifiest righteousness, but
thou must be concealed, thou mayest not come out in the open so much
lest thou givest the world cause for offence. For thou consistest of
the letter nun surmounted by the letter yod (representing together the
male and the female principles). And this" is the mystery of the cre
ation of the first man, who was created with two faces (male and female
combined). In the same way the nun and the yod in the zade are turned
back to back and not face to face, whether the'Zade is upright or
turned downwards. The Holy One, blessed be He, said to her further, I
will in time divide thee in two, so as to appear face to face, but thou
wilt go up in another place. She then departed. The letter Pe pre-
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sented herself and pleaded thus: May it please Thee, O Lord of the
world, to create through me the world, seeing that I signify redemption
and deliverance (Purkana, Peduth) , which Thou art to vouchsafe to the
world. It is, hence, meet that through me the world be created. The
Lord answered: Thou art worthy, but thou representest transgression
(Pesha), and moreover thou are shapen like the serpent, who had his
head curled up within his body, symbolic of the guilty man who bends
his head and extends his hand. The letter 'Ayin was likewise refused
as standing for iniquity (’Awon), despite her plea that she represents
humility ('Anavah). Then the Samekh appeared and said: 0 Lord of the
world, may it please Thee to create through me the world, inasmuch as I
represent upholding (Semikah) of the fallen as it is written, The Lord
upholdeth all that fall (Ps, CXLV, 14). The Lord answered her: This is
just the reason why thou shouldst remain in thy place, for shouldst
thou leave it, what will be the fate of the fallen, seeing that they
are upheld by thee? She immediately departed. The Nun entered and
pleaded her merits as being the initial letter in Fearful (Nora) in
praises, (Ex. XV, 11), as well as in Comely (Nawa) is praise for the
righteous (Ps. XXXVIII, 1). The Lord said: 0 Nun, return to thy place,
for it is for thy sake (as representing the falling, Nofelim) that the
Samekh returned to her place. Remain, therefore, under her support.
The Nun immediately returned to her place. The Mim came up and said:
0 Lord of the world, may it please Thee to create by me the world,
inasmuch as I commence the word Melekh (King) which is Thy title. The
Lord replied: It is so assuredly, but I cannot employ thee in the cre
ation of the world for the reason that the world required a King.
Return, therefore, to thy place, thou along with the Lamed and the
Kaph, since the world cannot exist with a MeLeKh (King). At the moment,
the Kaph descended from its throne of glory and quaking and trembling
said: 0 Lord of the universe, may it please Thee to begin through me
the creation of the world, seeing that I am Thine own Kabod (honour).
And when Kaph descended from its throne of glory, two hundred thousand
worlds began to shake, the throne trembled, and all the worlds quaked
and were about to fall in ruins. Said to her the Holy One, blessed be
His Name: Kaph, Kaph, what doest thou here: I will not create the world
with thee. Go back to thy place, since thou standest for extermination
(Kelayah). Return, then, to thy place and remain there. Immediately
she departed and returned to her own place. The letter Yod then pre
sented herself and said: May it please Thee, O Lord, to vouchsafe me
first place in the creation of the world, since I stand first in the
Sacred Name. The Lord said to her: It is sufficient for thee that thou
art engraven and marked in Myself and that thou art the channel of My
will; thou must not be removed from My Name. The Teth then came up and
said: 0 Lord of the universe, may it please Thee to place me at the
head in the creation of the world, since through me Thou art Good (Tob)
and upright. The Lord said to her: I will not create the world through
thee, as the goodness which thou representest is hidden and concealed
within thyself, as it is written, 0 how abundant is thy goodness which
thou hast laid up for them that fear Thee (Ps. XXXI, 20). Since then
it is treasured within thyself, it has no part in the world which I am
going to create, but only in the world to come. And further, it is
because thy goodness is hidden within thee that the gates of the Temple
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sank into the ground, as it is written, Sunk (Tabe *u) in the ground are
her gates (Lam. II, 9). And furthermore, the letter Heth is at thy
side, and when joined you make sin (HeT) . (It is for that reason that
these two letters are not to be found in the names of any of the
tribes.). She departed immediately. Then the Zayin presented herself
and put forth her claim, saying, 0 Lord of the World, may it please
Thee to put me at the head of the creation, since I represent the obser
vance of the Sabbath, as it is written, Remember (Zakhor) the day of
the Sabbath to keep it holy (Ex. XX, 8). The Lord replied: I will not
create the world through thee, since thou representest war, being in
shape like a sharp-pointed sword, or a lance. The Zayin immediately
departed from His presence. The Vau entered and put forth her claim,
saying: 0 Lord of the world, may it please Thee to use me first in the
creation of the world, inasmuch as I am one of the letters of Thy name.
Said the Lord to her: Thou, Vau, as well as He, suffice it to you that
you are of the letters of My name, part of the mystery of My name,
engraven and impressed in My name. I will therefore not give you first
place in the creation of the world. Then appeared the letter Daleth
as well as the letter Giroel and put forth similar claims. The Lord
gave them a similar reply, saying: It should suffice you to remain side
by side together, since the poor will not cease from the land (Deut. XV,
11), who will thus need benevolence. For the Daleth signifies poverty
(Dalluth) and the Gimel beneficence (Gemul). Therefore separate not
from each other, and let it suffice you that one maintains the other.
The Beth then entered and said: 0 Lord of the world, may it please Thee
to put me first in the creation of the world, since I represent the
benedictions (Berakhoth) offered to Thee on high and below. The Holy
One, blessed be He, said to her: Assuredly, with thee I will create the
world, and thou shalt form the beginning in the creation of the world.
The letter Aleph remained in her place without presenting herself.
Said the Holy One, blessed by His name: Aleph, Aleph, wherefore comest
thou not before Me like the rest of the letters? She answered: Because
I saw all the other letters leaving Thy presence without any success.
What, then, could I achieve there? And further, since Thou hast already
bestowed on the letter Beth this great gift it is not meet for the
Supreme King to take away the gift which He has made to His servant and
give it to another. The Lord said to her: Aleph, Aleph, although I will
begin the creation of the world with the beth, thou wilt remain the
first of the letters. My unity shall not be expressed except through
thee, on thee shall be based all calculations and operations of the
world, and unity shall not be expressed save by the letter Aleph. Then
the Holy One, blessed by His name, made higher-world letters of a large
pattern and lower-world letters of a small pattern. It is therefore
that we have here two words beginning with beth (Bereshith bara) and
then two words beginning with aleph (Elohim eth). They represent the
higher-world letters and the lower-world letters, which two operate,
above and below, together as one.’" (Zohar, I, 9-13)
The passage not only gives the Hebrew letters but the use of words and
meanings which is typically kabalistic. It also at the end of the
passage uses the higher-world and lower-world, or the Above and Below
correspondence which a number of mystical philosophies made an impor
tant part of their concepts.
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The first sefirah is Kether, the Crown, but all ten sefiroth are some
times called crowns, as in the following passage from the Zohar concern
ing letters as the symbolic, creative Utterance.
"These twenty-two letters which are inscribed in the Torah are all
illustrated in the Ten Creative Utterances. Each of those ten, which
are the crowns of the King, is traced in certain letters. Hence the
Holy Name is disguised under other letters and each Utterance lends to
the one above it certain letters, so that they are comprised in one
another. Therefore we trace the Holy Name in other letters not its own
one set being concealed in the other, though they are linked together.
He who desires to know the combinations of the holy names must know the
letters which are inscribed in each crown and then combine them."
(Zohar, V, 85)
The basic symbolism of the Kabala is letter, name, and word symbolism
which, because of the nature of the Hebrew language and alphabet, is
associated with number symbolism.
The object of this type of symbolism and of rituals connected with it

is to attain harmonium and mystical union, to understand the nature of
cosmos, man, and God, and their relationship. This must be used cre
atively in daily life.
The Kabala and its symbolism, therefore, is a means to an end, not an

end in itself. In the long run, it is a means which the mystic learns
to use to accomplish union, the oneness of all.
The creative voice and utterance are shown in another passage (II, 382)
"The Voice speaks to the Utterance, there being no voice without utter
ance. This Voice is sent from a deep recess above in order to guide
the Utterance, the two being related as general and particular. The
Voice issues from the south and speaks to the west, inheriting two
sides, and therefore Moses said to Naphtali: Possess thou the west and
the south (Deut. XXXIII, 23). Observe that Thought is the beginning
of all. This Thought is recondite and inscrutable, but when it expands
it reaches the place where spirit abides and is then called Understand-
ing (Binah), which is not so recondite as the preceding. This spirit
expands and produces a Voice composed of fire, water, and air, which
corresponds to north, south, and east. This Voice embraces in itself
all forces, and speaks to Utterance, and this shapes the word properly.
When you examine the grades closely, you find that Thought, Understand
ing, Voice, Utterance are all one and the same, and there is no separa
tion between them, and this is what is meant by the words: The Lord is
one and His Name is One." (Zohar, II, 382)
SUMMARY:
1. The parable regarding the choice of the letter with which to begin
the creation of the world is typical of the symbolism of and play
on words used in the Kabala. It is based on the correspondence of
the above and below, common to many mystical writings.
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SUMMARY (cont'd):
2. The Creative Utterance or Word in the Kabala is also typical of

other forms of mysticism.
3. Letter, name, and word symbolism, along with number symbolism, is

charateristic of the Kabala because of the nature of the Hebrew
language.
BIBLIOGRAPHY:
Meltzer, David, editor

The Secret Garden: An Anthology in the Kabbalah. New York,
Seabury Press, 1976. •
Scholem, Gershom G.
Kabbalah. New York, Quadrangle, The New York Times Book Co.,
IS 74.
Scholem, Gershom G.
Major Trends in Jewish Mysticism, third edition. New York,
Scnocken Books, 1954.
Scholem, Gershom G.
On the Kabbalah and Its Symbolism. London, Routledge and
Kegan Paul, 1965.
Kalish, Isidor, translator

Sepher Yezirah, photolithograph of 1877 edition by L. H. Frank
and Company, New York. (Sold by the Rosicrucian Order, AMORC)
The Zohar, translated by Harry Sperling and Maurice Simon, five

volumes. London, Soncino Press, 1931.
For further reading (to be read critically):
Frank, Adolphe
The Kabbalah. Secaucas, N. J., 1967.
Myer, Isaac
Qabbalaht The Philosophical Writings of Solomon Ben Yehudah...
Ibn GebTrol or Avicebron. Philadelphia, The Author,1888.
Reprint, New York, Samuel Weiser, 1970. (This does not dis
tinguish between the kabala and corresponding systems and
concepts such as the I Ching, Dionysios, Akkadian and Chaldean
ideas.)
Waite, Arthur Edward

The Holy Kabbalah, reprint. New Hyde Park, New York, University
Books, 1950.
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NUMBER TWO
BIBLIOGRAPHY (cont'd)
Waite, Arthur Edward

The Secret Doctrine in Israel. New York, Occult Research Press,
no date.
By
FRATER TEMPORATOR
Scribe
R-3 1078 Printed in U.S.A.

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The Zohar seeks primarily to teach the relationship between man, the
universe, and God, or as much of deity as man can attain and understand.
It does this by explaining the creation of the cosmos and man from the
cosmic or archetypal pattern and the resulting correspondences in the
attributes of God, grades of manifestation, or letters of creation.
The Creative Agent is expressed in symbols, some of which are the cre
ative utterance or Maamar, the letters of the alphabet and their combi
nations, Wisdom and its nature, the two pillars of Mercy or Hesed and
Judgment or Geburah.
In form, the Zohar, or Book of Splendor, is a commentary on the five

books of Moses by means of conversations resulting from meditations of
the Rabbis. Some of these commentaries are interpretations of partic
ular passages by simply expounding a meaning. In some cases, there is
more than one interpretation of the same passage. There are also some
parables, such as the one of the alphabet to be used in the creation.
God, or what we might call the Absolute, is unknowable to man in His

ultimate essence. Hence, creation begins with En-Sof, the Infinite or
Unknowable. God is known by his radiations, emanations, grades, or
attributes, which are what man knows of that which is actually without
attributes. The most important symbols of these attributes are the ten
sefiroth, and the names of God, which are not the same as the sefiroth,
but which do correspond.
As in the case in many mystical systems, man's ascent to God is the re
verse of the Cosmic Creation. The ten sefiroth or attributes are
emanated from God; first is Wisdom, then Understanding, then Mercy,
then Judgment, and so on. Man ascends to God in reverse order, the
first step being the last sefiroth.
The Zohar has the basic elements of mysticism found in other systems so
that it is often difficult to know when there has been any influence
of one philosophy or religion on another. It has, as we have seen, the
basic As above, so below concept and the related idea of the archetypal
pattern from which the type is derived. On this is based the macrocosm
and microcosm, the great and small worlds, the cosmos and man, or as
it is put in the Zohar the Macroprosopus and Microprosopus, the concept
of God as the Great Man and of man as the lesser god, and the kabalistic
greater and lesser countenances.
The above-below idea is related to the doctrine of correspondences. If

the lower realm is like the upper realm, then the things and beings of
the two realms correspond, or in kabalistic terms the grades form cor
responding series.
The concept of polarity or duality is often expressed in the Zohar in

terms of man and woman, king and queen. The king and queen are symbols
also used in alchemy. The two pillars unite in a central column result
ing in three or the triangle. Each pair of sefiroth unite to form a
third, so that the central sefiroth and pillar are perfect creation.
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The Torah itself, the foundation of Judaism, is also dual in a sense;

it is oral and written, and these correspond to the two pillars. The
two names of God YHVH and Elohim, are a corresponding duality.
The Zohar involves a complex system of mystical interpretation of bib-

lical passages on different levels, and the interpretations do not
always agree. This implies that the interpretation is to some extent
up to the individual; however, any interpretation is based on esoteric
tradition whether oral or written. The main method of interpretation
consists of manipulation of and play on words and numbers, which is
possible because of the nature of the Hebrew language.
In a sense, the Bible constitutes a kind of symbolic realm which is

both archetype and type, and which represents the Divine Archetype of
which it is thought to be the emanation or expression. This is true
in the dogma of most religions, whether it is consciously realized or
not. This is also the concept of the cosmos, the Earth, and the Cosmic
man. Each is a symbolic archetype and type which is an emanation of
the Divine.
The Zohar is cosmological because it explains the creation and order of

the universe. It is philosophical in that it is a systematic exposi
tion of the beliefs and attitudes of a group. It is mystical since its
aim is the perfection of man through mystical experience and the mani
festation of the Divine plan.
The importance of the accounts of creation in the Zohar and other kaba-
listic works can hardly be overestimated. Next in importance is proba
bly the nature of man. These lectures, therefore, explain these by
quotations from the Zohar and by an explanation of the Sepher Yezirah.
The material has sometimes been abridged, but this will be noted.
"When God designed to create the universe, His thought compassed all
worlds at once, and by means of this thought were they all created....
By this thought— which is His Wisdom— were this world and the world
above created. He stretched forth His right hand and created the world
above. He stretched forth His left hand and created this world....
All were created in one moment. And He made this world corresponding
to the world above, and everything which is above has its counterpart
here below, and everything here below has its counterpart in the sea;
and yet all constitute a unity." (Zohar III, 65)
"Furthermore, the Holy One, when about to create the world, used the
Torah as a copy, and also the Divine Name, which is the epitome of the
Torah, and by it firmly established the world. By three energies is
the world upheld, to wit, by Wisdom, Understanding, and Knowledge. So
scripture says: 'The Lord by wisdom founded the earth, by understanding
he established the heavens. By his knowledge the depths were broken up'
(Prov. Ill, 19-20). Observe that with the same three the Tabernacle
was built, as it is written: 'And I have filled him with the spirit of
God, in wisdom and in understanding, and in knowledge' (Ex. XXXI, 3) ?
and all these are indicated in the story of creation. Thus, 'In the
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beginning' corresponds to Wisdom, 'God created' hints at Understanding;

'The heaven' to Knowledge.... The two thus correspond to each other."
(Zohar, IV, 253)
"For just as one hammer-blow causes sparks to fly off in all directions,
so God brought into being simultaneously manifold species and hosts,
each differing from the other, without number. The world was brought
into being by a word and a breath together.... One is inoperative with
out the other, but from their combined action there came into being
hosts upon hosts all simultaneously. Now when God was about to create
the world, He produced a secret spark from which there issued and radi
ated all the lights which are disclosed. First there spread from it
those lights which constitute the upper world. Then it continued its
radiation, and the Artificer made it into a light without brightness,
and thus He made the lower world. And by reason of its being a light,
but without illumination, it feels itself attracted towards the upper
world. Now it is that light without illumination which through its
attachment to the upper world brought into being all those legions and
hosts of existences, of all the multitudinous species, of which it is
written, 'How manifold are thy works.' And whatever is on earth has
its counterpart on high, there being no object, however small, but what
is subordinate to its counterpart above which has charge over it; and
so whenever the thing below'stirs itself, there is a simultaneous stim
ulation of its counterpart above, as the two realms form one inter
connected whole." (Zohar, II, 101)
One passage uses correspondences between the Earth, the Sanctuary and
Jerusalem as the point and first circle, and the human eye. "Thus the
point is in the centre, and the various expansions encircle it. The
first expansion embraces the Sanctuary and all its courts and enclosures
and all its appurtenances, as well as the whole city of Jerusalem
bounded by the wall; the second expansion embraces the whole of the
Land of Israel, the Land which was declared Holy? the third expansion
comprehends the rest of the earth, the dwelling-place of all the other
nations. Then comes the great ocean which surrounds the whole. The
whole arrangement is symbolized by the structure of the human Eye."
(Zohar IV, 259) Diagrammed, this would consist of the central dot,
three concentric circles, and then the waters.
SUMMARY:
1. The Zohar is a commentary on the Bible, particularly the books of

Moses.
2. It teaches the relationship between man, the universe, and God.
3. One important aspect of the Zohar is its explanations of creation.
4. The diagram on page four is based on the explanation of the rela

tionship between the center point, the Sanctuary, Jerusalem, Israel,
the Earth, and the waters.
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Using the symbolism of the letters, one passage says, "The very first
thing taught to children, the Aleph Beth, transcends the comprehension
and the mind of man, and even of the higher and highest angels, because
the Holy Name is concealed in the letters. A thousand and four hundred
and five worlds are suspended from the point of the aleph, and seventy-
two holy names traced in their full spelling, which uphold heaven and
earth, upper and lower beings, and the Throne of the King, are suspended
along the stroke of the aleyh, while the mystery of Wisdom and the
hidden paths and the deep rivers and the ten Words all issue from the
lower point of the aleph. From this point aleph begins to extend into
beth, and there is no end to the wisdom that is here inscribed."
TZohar, V, 74)
Aleph is the beginning of the alphabet and of number. In Hebrew it is

a consonant having no actual sound but is the beginning of all spoken
sound, including the symbolic Creative Word.
It is the beginning of both spoken sound and written letters, and it is

thus the beginning of creation and the beginning of the revelation to
Moses on Mount Sinai.
"R. Judah followed with a discourse on the verse: ’The counsel (sod) of
the Lord is with them that fear him; and his covenant to make them know
it' (Ps. XXV, 14). ’The counsel' (sod) he said, 'alludes to the sub
lime mystical knowledge which remains hidden and undisclosed save for
those that fear the Lord continuously and thus prove themselves worthy
of these secrets and able to keep them. Observe that the world has
been made and established by an engraving of forty-two letters, all of
which are the adornment of the Divine Name. These letters combined and
soared aloft and dived downwards, forming themselves into crowns in the
four directions of the world, so that it might endure. They then went
forth and created the upper world and the lower, the world of unifica
tion and the world of division. In the latter they are called 'moun
tains of separation' (bather) (S.S. II, 17), which are watered when the
south side begins to come near them. The water flows with supernal
energy and with ecstatic joy. Whilst the Thought mounts up with exult
ing joy out of the most Undisclosed One, there flows out of it a spark:
the two then come into contact with each other, as explained elsewhere.
These forty-two letters thus constitute the supernal mystical principle;
by them were created the upper and the lower worlds, and they indeed
constitute the basis and recondite significance of all the worlds. Thus
he explained the verse, 'The secret of the Lord is to them that fear
him; and his covenant to make them know it', the first part alluding to
the undisclosed engraven letters, whereas the latter speaks of the
revealed. Now, it is written: 'And thou shalt put in the breastplate
of judgement the Urim and the Thummin' (Ex. XXVIII, 30). The term
'Urim' (lit. light, illumination) signifies the luminous speculum, which
consisted of the engravure of the Divine Name composed of forty-two
letters by which the world was created; whereas the Thummin consisted
of the non-luminous speculum made of the Divine Name as manifested in
the twenty-two letters. The combination of the two is thus called
Urim and Thummim. Observe that by the power of these sunken letters
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were the other letters, namely, the raised letters forming the names
of the tribes, now illumined, now darkened. The letters of the Divine
Name embrace the mystery of the Torah, and all the worlds are a projec
tion of the mystery of those letters. The Torah begins with a Beth
followed by an Aleph, indicating thereby that the world was created by
the power of these letters, the Beth symbolizing the female principle
and the Aleph the male principle, and both engendering, as it were, the
group of the twenty-two letters.’" (Zohar, IV, 299-300)
Another passage is pertinent to this: "For the Torah is the Name of the
Holy One, blessed by He. As the Name of the Holy One is engraved in
Ten Words (creative utterances) of Creation, so is the whole Torah en
graved in the Ten Words (Decalogue), and these Ten Words are the Name
of the Holy One, and the whole Torah is thus one Name, the Holy Name of
God Himself. Blessed is he who is worthy of her, the Torah, for he
will be worthy of the Holy Name." (Zohar III, 278)
"R. Eleazar further discoursed on the verse: 'A song of ascents; of

Solomon. Except the Lord build the house, thy labour is in vain', etc.
(Ps. CXXVII, 1). 'This verse', he said, 'was uttered by Solomon at the
time when, having begun to build the Temple he became aware that the
work proceeded of itself, as it were, in the hands of the labourers.
Except the Lord', he thus said, 'build the hours', etc. This alludes
to the statement that 'In the beginning God created heaven and earth'
(Gen. I, 1), and tells us that the Holy One, blessed by He, created and
garnished this world and fitted it out with all its requirements, thus
making it a House. 'They labour in vain that build it': this alludes
to the streams that come forth and enter the House in order to furnish
it with all its needs; try as they may, yet except the Lord of the
supernal world make the House and put it in proper order, they labour
in vain. 'Except the Lord keep the city', etc. (Ibid.) This is in
harmony with the verse: 'The eyes of the Lord thy God are always upon
it, from the beginning of the year even unto the end of the year' (Deut.
XI, 12), indicating the providence by which it is guarded on all sides.
And though it is also written, 'Behold, it is the couch of Solomon;
threescore mighty men are about it' (S.S. Ill, 7), all guarding it,
this is 'because of dread in the night' (Ibid. 8), to wit, the dread of
Gehinnom that confronts it and tries to annihilate it. All thus are
standing guard round about it. When the Thought is illumined, it re
mains undisclosed and unknowable, but it forms a centre of energies and
of expansion in all directions. One outcome of that expansion is the
Supernal World, the world of interrogation, as it were, or of the
Supreme Utterance, the world called 'Who?', alluded to in 'Lift up your
eyes on high, and see: Who hath created these?', or in other words, the
creative utterance, the Who?, created these; but subsequently it ex
panded and became the sea, symbolic of the lowest grade, and created a
lower world after the pattern of the upper, the two being the counter
parts of each other. Hence the guarding of the universe is from above
downwards, that is, from the upper world which was formed by the expan
sion of the Thought. We thus understand the meaning of the passage,
saying, 'Except the Lord keep the city, the watchman watcheth in vain',
'the watchman' referring to the watchman of Israel, since protection
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depends not on him but on the higher world. Note that the blue employed
in the work of the Tabernacle symbolized the mystery of the upper world,
the blue and the purple together symbolized the knitting together of
the upper world and the lower.'' (Zohar, IV, 272-273)
M,AND BEHOLD A LADDER SET UP ON EARTH.* This ladder signifies the grade
on which the other grades rest, to wit, the ’Foundation of the world*.
AND THE TOP OF IT REACHED TO HEAVEN, so as to be attached to it. For
this grade is the conclusion of the Body standing between the upper and
the lower world.... " The ladder symbolizes the ascent from Earth to
heaven and is another commonly used symbol.
’’’Lift up your heads, O ye gates' (Ps. XXIV, 7), and refer to the super
nal grades by and through which alone a knowledge of the Almighty is
possible to man, and but for which man could not commune with God. Sim
ilarly, man's soul cannot be known directly, save through the members
of the body, which are the grades forming the instruments of the soul.
The soul is thus known and unknown. So it is with the Holy One, blessed
be He, since He is the Soul of souls, the Spirit of spirits, covered and
veiled from anyone; nevertheless, through those gates, which are doors
for the soul, the Holy One makes Himself known. For there is door
within door, grade behind grade, through which the glory of the Holy
One is made known. Hence here 'the tent door' is the door of righteous
ness, referred to in the words, 'Open to me the gates of righteousness'
(Ps. CXVIII, 19), and this is the first entrance door; through this
door a view is opened to all the other supernal doors. He who succeeds
in entering this door is privileged to know both it and all the other
doors, since they all repose on this one. At the present time this
door remains unknown because Israel is in exile; and therefore all the
other doors are removed from them, so that they cannot know or commune;
but when Israel returns from exile, all the supernal grades are des
tined to rest harmoniously upon this one. Then men will obtain a knowl
edge of the precious supernal wisdom of which hitherto they wist not,
as it is written, 'And the spirit of the Lord shall rest upon him, the
spirit of wisdom and understanding, the spirit of counsel and might,
the spirit of knowledge and of the fear of the Lord' (Is. XI, 2). All
these are destined to rest on the lower door which is the 'tent door';
all too will rest upon the Messiah in order that he may judge the world,
as it is written, 'But with righteousness shall he judge the poor, etc'
(Ibid. 4)." (Zohar, I, 332-333)
SUMMARY;
1. The Holy Name is concealed in the letters? Aleph and its symbolism
is important because the worlds, holy names, upper and lower realms,
among other things are suspended from it.
2. Some of the letter symbolism is given.
3. The importance and symbolism of the Torah is indicated.

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SUMMARY (cont'd)
4. The world is compared to a house which God made. The passage ex
plains the upper world and the formation of the universe from above
downwards.
5. The ladder is compared to the grades of the sefiroth.
6. Knowledge of the soul, man and God is explained. There is grade

within grade through which the glory of the Holy One is known.
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The Zohar discusses this passage from the biblical account of creation:
"'AND THE LORD GOD BUILT (VAYIVEN) THE SIDE WHICH HE HAD TAKEN FROM
MAN, ETC.' Said R. Simeon^ 'It is written, God understandeth the way
thereof, and he knoweth the place thereof (JobXXVIII, 23). This
verse may be taken in many ways. One is that the word 'understood'
(hevin) has the same sense as vayiven in the second chapter of Genesis.
Hence the 'side' here is the Oral Law, which forms a 'way', as it is
written, 'who maketh a way in the sea' (Is. XLIII, 16). Similarly,
'place' here can be interpreted as the Written Law, which is the source
of knowledge. The double name 'Lord God' is used to show that it was
completed in all details. Hence it is called both Hokmah (wisdom) and
Binah (understanding)....because the Oral Law issued from the Written
Torah. INTO A WOMAN: to be linked with the flame on the left side,
because the Torah was given from the side of Geburah♦ Further, ishah
(woman) may be analyzed into esh he (fire of he) signifying the union
of the two. AND HE BROUGHT HER TO THE MAN: as much as to say that the
Oral Torah must not be studied by itself but in conjunction with the
Written Torah, which then nourishes and supports it and provides all
its needs.... According to another explanation, this verse has a deep
esoteric meaning, namely, that the primal is unknowable save to God,
who 'understands its way,' i.e. the future world, while 'He', i.e. the
great inscrutable called hu (he) 'knows its place'." (Zohar, I, 153-
154)
"According to R. Judah, 'father' represents Wisdom (Hokhmah) and

'mother' Understanding (Binah). Said R. Judah: 'Both interpretations
mean one and the same thing, for we have taught that the Torah emanated
from the Supernal Wisdom.' R. Jose said that Torah emanated from Under
standing, for it says: 'to perceive the words of understanding' and
'forsake not the Torah of thy mother.' Said R. Judah: 'The Torah is
an emanation of both Wisdom and Understanding, and combines the influ
ence of both....'" (Zohar, III, 258)
Summarizing another passage concerning the sephiroth, it says that

Jacob was a complete man, perfect in regard to both sides, the Holy
Ancient and the Microprosopus, and also to the supernal Grace and Power
harmonizing the two.
Wisdom (Hokmah) is the totality of the holy Sephiroth, and supernal

Grace (Hesed) emanates from Wisdom, and Power (Geburah) from Understand
ing (Binah).
Wisdom beat against the stones of the thirty-two Paths and caused the
wind to gather many waters into one place. From the Paths emanated ten
luminous crowns, and there were left twenty-two Paths. The wind
whirled down those Paths, and fifty Gates of Understanding were opened
and the twenty-two letters were engraved upon fifty gates of the Jubi
lee and were crowned with the seventy-two letters of the Holy Name.
These opened sideways and w e r e crowned with the seventy-two letters of

Compassion which are contained in the Ancient of Days, who bestows
light on them, each according to its place. Fifty engraved letters
also were crowned with forty-two supernal letters of the Holy Name, by
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which heaven and Earth were created. And eight gates were opened,
which are eight significations of Mercy, which emanate from the Holy
Ancient and proceed to the Microprosopus or Lesser Countenance. They
unite with those holy crowns, Supernal Wisdom and Understanding, taking
Supernal Mercy from the one side and Judgment or Power from the other.
Then came the merit of Jacob and synthesized both and made them one,
for he signifies supernal harmony.
When Wisdom began to cause the shaping of the Crowns, it began with
Understanding (Binah), for in Understanding all is contained. There
fore fifty gates are opened in its name, and thus it is found that all
the letters and all the crowns are engraved in Wisdom.
"Who has measured the water in the hollow of his hand, and meted out
heaven with the span, and comprehended the dust of the earth in a mea
sure , and weighed the mountains in scales, and the hills in a balance?"
(Ia. XL, 12)
"The water" symbolizes Understanding and Grace. "Heaven" symbolizes

Beauty (Tifereth), and "dust" refers to Power (Geburah). "Mountains"
refers to the other crowns, and "hills" alludes to somewhat lower
chariots.
Judgment proceeds from Mercy, and Mercy from Judgment. One quality
emanates from another, each imbibes from each, and finally it is made
manifest that all are one, and all depend on One, and One is all in all
There can be no perfection unless one aspect is joined to the other and
a third holds them together to harmonize and complete them.
All this differentiation of the Divine Personality is from our side and
relative to our knowledge; above, all is one, all is set in one balance
unvarying and eternal. All the heavenly lights are illumined from one
and depend on one, and all the lights there form only one Light, and
desire never to be separated, and he who does separate them in his mind
is as though he separated himself from life eternal. (Zohar, IV, 108f)
The Zohar uses colors to symbolize the attributes of God. One passage
says, "There are colours disclosed and undisclosed, this being a part
of the mystery of Faith, but men neither know nor reflect on these
matters. The visible colours were not perceived by any human being be
fore the Patriarchs, Abraham, Isaac, and Jacob.... And what are these
visible colours? Those of El Shaddai (which means God Almighty), the
reflection of higher colours. But these latter are hidden, and Moses
alone perceived them. The Patriarchs, however, were not entirely igno
rant of them; since they apprehended those undisclosed ones through the
visible ones which they knew. And it is written: 'And the wise shall
be resplendent as the splendor of the firmament, and they that turn
many to righteousness shall be like the stars for ever and ever.' The
'wise' is he who by the power of hi» own oonLcmplation attains to the
perception of profound mysteries which cannot be expressed in words.
The 'firmament' is the 'firmament of Moses' (his grade of Divine knowl-
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edge), which is set at the centre and whose splendour is veiled. This
firmament is above that other which is non-resplendent and the colours
of which are visible and not so bright as the invisible. There are
four lights (i.e. Emanations), three of which are recondite and one
disclosed. There is one which sheds light abroad (Hesed); one shines
for itself only (Geburah), being like the heavens in purity; one of
purple hue gathers light into itself (Tifereth); and one which is of
itself lightless (Malkuth), but which looks up to the others and re
flects them as a lamp reflects the sun. The first three are recondite
and brood over the one which is disclosed. (Of all this the eye is the
symbol. In the eye three colours are visible, but none of these shines,
because they are non-luminous. They are the parallel of those lights
which are revealed; and it was by means of these visible colours that
the Patriarchs were enabled to discern the colours which are luminous
but invisible— that is, those colours of which Moses alone had cogni
zance, which were concealed from all others but revealed to him in that
firmament to which he had attained, and which are above the visible
colours.) To understand this mystery, close thine eye and press thine
eyeball, and thou wilt discern radiating and luminous colours which can
only be seen with closed eyes." (Zohar, III, 77-78)
One passage says that God constructed for the world seven pillars by
which it was to be upheld. These in turn are upheld by one grade from
among them called "the Righteous One, the everlasting foundation."
When the world was created, it was started from that spot which is the
perfection of the world, the central point of the universe, which is
Zion. Zion and Jerusalem, while one, represent two degrees, the one
being the channel of Judgment, the other of Mercy. First there issues
from one the sound of Mercy and afterwards the other voice of Judgment,
the two forming one source from which the paths of Judgment and Mercy
issue and diverge. (Zohar, II, 210)
Zion, Jerusalem
t
Central point
t
Seven Pillars
The Righteous One

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SUMMARY:
1. The Oral Law forms a way of knowledge, as does the Written Law.
Lord God, Hokmah and Binah are related. The Oral and Written Torah
must be studied together, perhaps alluding to an oral tradition.
2. Some of the sephiroth are discussed, as well as letter symbolism.
3. Colors and firmaments are related to creation and the sephiroth.

The passage also uses the eye as a symbol.
4. The chart explains creation based on the Righteous one, seven

pillars, Zion, Jerusalem, and Mercy and Judgment.
The Kabalistic Tree on page five is usually done as follows:

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Discussing the idea that the world was created with ten sayings, the
Zohar says, "Yet on examination they prove to be only three, viz. Wis
dom, Understanding, and Knowledge. The world was created only for the
sake of Israel. When the Holy One, blessed be He, desired to e n d o w
the Earth with permanence, He formed Abraham in the mystery of Wisdom,
Isaac in the mystery of Understanding, and Jacob in the mystery of
Perception, that is to say, of Knowledge. Therefore it is said: 'With
wisdom is the house built, and by understanding it is established, and
by knowledge shall the chambers be filled...' (Prov. XXIV, 4-5)."
(Zohar, III, 46-47)
In another passage these three attributes are said to correspond to

three books of Solomon, the Song of Songs to Wisdom, Ecclesiastes to
Understanding, and Proverbs to Knowledge. (Zohar, V, 53-54)
R. Simeon ben Yochai interprets the verse, "God created the (eth) heav
ens and the (eth) Earth" (Gen. I, 1) by saying that the first eth re
ferred to the Right Hand and the second to the Left Hand. The passage
states, "These two 'stand together' (Isa. XLVIII, 13) through the
agency of the Crown which is called zoth and which comprises both Mercy
and Judgement." Later in the passage there is a reference to the Song
of Solomon, III, 6 "Who is this that cometh out of the wilderness like
pillars of smoke?" This is interpretated by saying, "This smoke sym
bolizes the Crown which is called Zoth (Lit. this, i.e. the Sephira
Malkuth— Kingdom) and 'Woman' (Gen. II, 23)." (Zohar, III, 116-117)
The Zaddik symbolizes the righteous man, and one passage refers the
sephiroth to his body. It is explaining the river that becomes four
heads (Gen. II, 10). "The first of these is Hesed (Kindness), which is
the right arm. From this shall drink the camp of Michael, and with it
the tribe of Judah and his two accompanying tribes. The second is
Geburah (Force), and from it shall drink the camp of Gabriel, and with
it the tribe of Dan and his two accompanying tribes. The third is
Nezah (Victory), the right leg, and from it shall drink the camp of
Nuriel, and with it the tribe of Reuben and his two accompanying tribes.
The fourth is Hod (Majesty), the 'left leg' (referred to in what was
said of Jacob, that he halted on his left thigh), and from it shall
drink the camp of Raphael, whose mission is to heal the ills of the
captivity, and with it the tribe of Ephraim and his two accompanying
tribes." (Zohar, I, 102-103)
One passage is on wisdom, but it also points out the importance of the
symbolism of the Voice and the Word. The latter are not only important
in kabalistic symbolism but in many other religious and mystical systems
as well. R. Jose is discoursing on the verse: She openeth her mouth
with wisdom, and the law of kindness is on her tongue (Prov. XXXI, 26).
'The word wisdom', he said, 'signifies the Beth of the word bereshith
(in the beginning), as already explained elsewhere. The Beth" is closed
in on one side as symbolic of that which is written: 'And thou shalt
see my bacx1 (Ex. XXXIII, 23), ana open on tne other side so as to illu
mine the higher worlds. (It is also open on one side in order to
receive from the higher worlds, like a hall in which guests gather.)
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For that reason it is placed at the beginning of the Torah, and was
later on filled in. Again, 'She openeth her mouth with wisdom', for
so the word bereshith is rendered in the Chaldaic version, behokhmetha
(with wisdom!"! 'And the law of kindness (hesed) is on her tongue',
i.e. in her subsequent utterances, as it is written: 'And God said:
Let there be light, and there was light.' The 'mouth' again is an
allusion to the He of the Divine Name, which contains the Whole, which
is both unrevealed and revealed, and comprises both the higher and
lower emanations, being emblematic of both. 'She openeth her mouth
with wisdom', inasmuch as, though herself hidden and absolutely unknow
able, as it says, 'And it is hid from the eyes of all living, and kept
close from the fowls of the air' (Job XXVIII, 21), yet when she begins
to expand by means of the Wisdom to which she is attached and in which
she resides, she put forth a Voice which is the 'law of kindness'
(hesed) . Or again, the 'mouth' can be taken as alluding to the final
He of the Divine Name, which is the Word that emanates from Wisdom,
while the 'law of kindness on her tongue' signifies the Voice which is
above the Word, controlling it and guiding it, since speech cannot be
formed without voice, as has been agreed.'" (Zohar, II, 67-68)
R. Isaac interprets the revelation to Moses on Mount Sinai. "In the

hour when the Holy One, blessed be He, revealed Himself on Mount Sinai,
that mountain began mightily to shake and all the other hills and high
places of the earth trembled in accord with it, so that they heaved
and quaked until the Holy One stretched out His hand and calmed them,
and a voice was heard: 'What aileth thee, 0 thou sea, that thou fled-
dest, and thou Jordan that thou wast driven back? Ye mountains that ye
skipped like rams, and ye hills like young sheep?' And the answer was:
'Tremble 0 earth, at the presence of the Lord, at the presence of the
God of Jacob' (Ps, CXIV, 5-7). Now, 'the Lord' in this verse refers to
the 'Mother' (Binah); 'earth' to the 'Mother' below (Malkuth); 'the God
of Jacob', to the Father (Hokmah), whose 'firstborn son is Israel'
(Ex. IV, 23), whom 'his mother crowned in the day of his espousals':
she crowned him with the symbolic colours, white, red, and green, in
which all other colours are included, and in him they were all united.'
According to R. Judah, the 'crown' symbolizes Israel, who is God's
glory, as it is written: 'Israel, in whom I am glorified' (Isa. XLIX,
3); 'and I will glorify the house of my glory' (Ibid. LX, 7)."
(Zohar III, 252-253)
"I AM THE LORD THY GOD WHO BROUGHT THEE OUT OF THE LAND OF EGYPT. R.
Eleazar referred to the verse: 'My son, hear the instruction of thy
father, and forsake not the Torah of thy mother' (Prov. I, 18). 'The
instruction of thy father', he said, 'refers to the Holy One; 'the Torah
of thy mother' to the Community of Israel.' According to R. Judah,
'Father' represents Wisdom (Hokhmah) and 'mother' Understanding (Binah)♦
Said R. Judah: 'Both interpretations mean one and the same thing, for
we have been taught that the Torah emanated from the Supernal Wisdom.'
R. Jose said that the Torah emanated from Understanding, for it says:
'to perceive the words of understanding' and 'forsake not the Torah of
thy mother'. Said R. Judah: 'The Torah is an emanation of both Wisdom
and Understanding, and combines the influence of both, for it says:
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NUMBER S I X
*My Son, hear the instruction of thy father, and forsake not the Torah
of thy mother'.' R. Abba said: 'It contains the influence of all the
emanations, in virtue of containing those two: grace, judgement, and
mercy, and every one required for perfection. When the King and Matrona
are in harmonious union all attributes are harmoniously united, and
wherever these are found all the others are found as well.'" Matrona
is a name for the Shekinah and Malkuth; the King may refer either to
Kether or Tifereth. (Zohar, III, 258)
"R. Simeon here discoursed on the verse: WISDOM CRIETH ALOUD IN THE
STREET, SHE UTTERETH HER VOICE IN THE BROAD PLACES (Prov. I, 20).
'This verse', he said, 'contains a deep mystical teaching. T h e term
hokhmoth (lit. wisdoms) implies the superior Wisdom and the lesser Wis-
dom which is included in the superior Wisdom and abides therein. T h e
superior Wisdom is an essence most recondite and concealed, unknown and
unrevealed, as Scripture says: 'Man knoweth not the price thereof, etc.'
(Job XXVIII, 13); and when it expands into a source of light, its illu
mination is that of the world to come, and that world is created by it:
for so we have learned, that the world to come was created by the Yod,
and there Wisdom remained hidden, the two being one. When God was
crowned, it was through the mystery of the future world, as already
said. There was joy at this illumination, but all was in silence with
out a sound being heard abroad. Wisdom then willed it to expand fur
ther, so that from that space there issued fire and water and air, as
already said, from which there sprang up a voice which issued forth
abroad and was heard, as already said. From that point onwards all is
exterior (huz), whereas in the interior the voice is silent and not
heard abroad. Once, however, the secret force has become audible, it
is called 'without' (huz). Hence it is incumbent on man to be zealous
in searching after wisdom 'in the wide places' (ba-rehoboth). This
refers to the firmament, which contains all the luminous stars,and
which constitutes the fountain of perennial waters, referred to in the
verse: 'And a river went forth from Eden to water the garden' (Gen. II,
10). And there 'she uttereth her voice', both the superior and the
lower Wisdom, which in truth are one. Solomon alluded to this in say
ing: 'Prepare thy work without (ba-huz), and make it ready for thee in
the field' (Prov. XXIV, 27), where the word 'without' is used as in the
verse 'Wisdom crieth out without', indicating the point from which man
can commence to inquire and investigate, as it is written: 'For ask now
of the days past... and from One end of heaven unto another' (Deut, IV,
32). The 'field' again is the 'field which the Lord hath blessed' (Gen.
XXVII, 27). When a man has penetrated into the mystery of Wisdom and
perfected himself therein, then Solomon tells him to 'build his house'
(Prov. XXIV, 27), i.e. to cultivate his soul in his body, so as to
attain perfection. Hence, when Isaac digged and prepared the well in
peace he called it Rehoboth (wide places), and all was done in the
right manner. Happy the righteous by whose works the Holy One sustains
the world, as it says: 'For the Upright shall inhabit the land' (Prov.
II, 21), where the term yishkenu (they will inhabit) may be read
yashkinu they shall cause to bo inhabited.' " (Zohar, I I , 52-53)
Rahamim i s s o m e t im e s u s e d i n t h e Z o h a r i n p l a c e o f T i f e r e t h . " R. S i m e o n
s a i d t h a t w h e n t h e H o l y One c a m e t o r e v e a l H i m s e l f o n M o u n t S i n a i , He
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called together His whole celestial Family and said to them: 'At
present the Israelites are like children, they will not know how to
deport themselves in My Presence. If I should reveal Myself to them
in the attribute of Power (Geburah) they will not be able to bear it,
but when I manifest Myself to them inlove (Rahamim) they will accept
My Law.' Therefore the manifestation on Mount Sinai took place on
the third day, which is the Day of Love (Rahamim)." (Zohar, III, 242)
The third day corresponds to the third or middle pillar; hence, this
is the pillar of love.
"R. Simeon discoursed on the verse: 'As a hind panteth after the water
courses so my soul panteth for thee, 0 Lord' (Ps. XLII, 2). 'Happy
are Israel,' he said, 'for that God gave them the Holy Law and caused
them to inherit holy souls from a holy place, that they might keep His
commandments and delight themselves in His Law. For the Torah is
called a delight, and this is what is meant by the saying that God
comes to delight Himself with the righteous in the Garden of Eden, to
wit, to regale Himself from the selfsame stream as the righteous. And
whoever studies the Torah is privileged to delight himself along with
the righteous from the waters of this stream. So we are told here
that the 'hind', to wit, the Community of Israel, pants for the water
brooks to receive a draught from the sources of the stream at the
hands of the Righteous One. What are these sources? One is above,
of which it is written, 'And a river went forth from Eden to water the
Garden', etc., and from there it flows forth and waters the Garden and
all the streams issue from it and meet again in two sources called
Nezah and Hod, and these pour forth water into that grade of Zaddik
which goes forth from thence and waters' the Garden. Observe that the
soul and the spirit are inseparable. We have learnt that the perfect
service offered by man to God consists in loving Him with his soul and
his spirit. As these cleave to the body and the body loves them, so
a man should cleave to God with the love of his souland his spirit.
Hence it says, 'With my soul I have desired thee and with my spirit I
seek thee early'. It has been taught: Happy is the man who loves the
Almighty with such a love; such are the truly virtuous for whose sake
the world is established and who can annul all evil decrees both
above and below." (Zohar, V, 61-62)
The Zohar speaks of wisdom, intelligence, and knowledge, referring to

the upper sephiroth. In this case, Kether, the Crown is uppermost but
is not connected to the Tree, and the diagram of the tree would be:
(See diagram of the tree on page five).
The Tree symbolizes God, man, and the universe. En-Sof is said to be
the infinite and is unknown except to God. The sephiroth make En-Sof
known or manifest. Creation is from the point by which originally
motion becomes line, plane.
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Kether
Binah Ho khm ah
D aath
SUMMARY:
1. The W o rld w a s c r e a t e d w i t h th ree sa y in g s: W isdom , U n d erstan d in g ,

and K n o w led ge.
2. The s e p h i r o t h are com pared to the body of th e rig h teo u s man, the
Z ad d ik .
3. A p a s s a g e on W isdom a l s o p o in ts out th e im p o rtan ce o f th e V o ice

a n d W o rd s y m b o l i s m .
4. The F a t h e r , M o ther, an d Son a r e Hokmah, B in ah , and I s r a e l .
5. The T o ra h i s an e m a n a t io n o f b o t h W isdom a n d U n d e r s t a n d i n g .
6. The s u p e r i o r a n d l e s s e r W isdom s a r e d isc u sse d .
7. Rahamim o r l o v e is so m etim es used in p lace of T ifereth .
8. The p e r f e c t se rv ic e o f m an t o God i s to l o v e Him.

By
FRATER TEMPORATOR
Scribe

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" R . J o s e t h e r e u p o n b e g a n t o s p e a k on t h e w o r d s : T h e s o n g o f s o n g s ,
w h ic h i s So lo m o n ' s ( S .S . I , 1 ) . S a i d h e : ' T h i s s o n g K in g Solom on
p o u r e d f o r t h when t h e T em p le w as e r e c t e d and a l l t h e w o r l d s , ab o v e and
b e lo w , had r e a c h e d t h e i r p e r f e c t co n su m m atio n . And a l t h o u g h c o n c e r n i n g
t h e e x a c t t i m e o f i t s s i n g i n g t h e r e i s some d i f f e r e n c e o f o p i n i o n among
t h e m e m b e rs o f t h e F e l l o w s h i p , we may b e c e r t a i n t h a t i t w a s n o t s u n g
u n t i l t h a t t i m e o f a b s o l u t e c o m p l e t i o n , w h e n t h e M o on — t h e S h e k i n a h - -
came t o h e r f u l n e s s an d w as r e v e a l e d i n t h e f u l l p e r f e c t i o n o f h e r
r a d i a n c e , an d when t h e T em p le h a d b e e n e r e c t e d i n t h e l i k e n e s s o f t h e
T em p le t h a t i s a b o v e . The H o ly O ne, b l e s s e d b e H e, t h e n e x p e r i e n c e d
s u c h j o y a s He h a d n o t k n o w n s i n c e t h e c r e a t i o n o f t h e w o r l d . When
M o se s s e t up t h e T a b e r n a c l e i n t h e w i l d e r n e s s , a n o t h e r s u c h w a s r a i s e d
i n t h e h e a v e n l y s p h e r e s , a s w e l e a r n f r o m t h e w o r d s : ' An d i t c a m e t o
p a s s . . . . t h a t th e T a b e rn a c le was r e a r e d u p ', th e r e f e r e n c e b e in g to th e
o t h e r T a b e r n a c l e , to t h a t w h ich was a b o v e , n am ely th e T a b e r n a c le o f
t h e ' Young M an ' , M e t a t r o n , an d n o t h i n g g r e a t e r . B ut when t h e f i r s t
T em p le w as c o m p le t e d a n o t h e r T em p le w as e r e c t e d a t t h e sam e t i m e , w h ic h
w as a c e n t e r f o r a l l t h e w o r l d s , s h e d d i n g r a d i a n c e upon a l l t h i n g s , and
g iv in g l i g h t to a l l the s p h e r e s . Then t h e w o r l d w as f i r m l y e s t a b l i s h e d ,
and a l l th e s u p e r n a l c ase m en ts w ere opened t o p o ur f o r t h l i g h t , and a l l
t h e w o r l d s e x p e r i e n c e d s u c h j o y a s h a d n e v e r b e e n known t o th e m b e f o r e ,
and c e l e s t i a l and t e r r e s t r i a l b e in g s a l i k e b r o k e f o r t h in s o n g . And
th e so n g w h ich t h e y s a n g i s th e ' Song o f S o n g s ' , . . . ' " ( Z o h a r , IV, 3 -4 )
The T e m p le i s d i s c u s s e d i n t h e Z o h a r i n a n u m b er o f p l a c e s , an d t h e
c o r r e s p o n d e n c e o f t h e T e m p le b u i l t B e lo w b y human h a n d s t o t h e one
Above i s i m p o r t a n t . T h i s p a s s a g e a l s o s a y s t h a t t h e moon i s t h e S h e k i -
nah. M etatro n i s th e h ig h e s t a n g e l. The j o y , o f c o u r s e , i s e x p r e s s e d
by b o th th e l i g h t and t h e so n g .
" R . S i m e o n c o n t i n u e d : 'We h a v e a t r a d i t i o n t h a t w h e n t h e H o l y O n e ,
b l e s s e d b e H e , c r e a t e d t h e w o r l d , He e n g r a v e d i n t h e m i d s t o f t h e m y s
t e r i o u s , i n e f f a b l e and m ost g l o r i o u s l i g h t s , t h e l e t t e r s Yod, H e, V au ,
He, w h ic h a r e i n t h e m s e l v e s t h e s y n t h e s i s o f a l l w o r l d s b o th ab o v e and
b elo w . The u p p e r w a s b r o u g h t t o c o m p l e t i o n b y t h e i n f l u e n c e s y m b o l i z e d
by t h e l e t t e r Yod, r e p r e s e n t i n g t h e p r i m o r d i a l s u p e r n a l p o in t w h ich
i s s u e d from th e a b s o l u t e l y h id d e n and u n k n o w a b le , t h e m y s t e r io u s L i m i t
l e s s (E n - S o f ) . Out o f t h i s u n k n o w a b le i s s u e d a s l e n d e r t h r e a d o f l i g h t
w h ic h w as i t s e l f c o n c e a le d and i n v i s i b l e , b u t w h ich y e t c o n t a in e d a l l
o t h e r l i g h t s , and w h ic h r e c e i v e d v i b r a t i o n s from T h at w h ic h d o es n o t
v i b r a t e and r e f l e c t e d l i g h t from T h at w h ic h d i f f u s e d i t n o t . T h is
s le n d e r l i g h t in tu rn gave b i r t h to a n o th e r l i g h t w h e re in to d is p o r t
and t o c o n c e a l i t s e l f ; and i n t h i s l i g h t w ere woven and f a s h io n e d s i x
i m p r e s s i o n s w h ic h a r e n o t known s a v e t o t h a t s l e n d e r l i g h t when i t g o e s
in t o h id e i t s e l f and s h in e th ro u g h th e o t h e r l i g h t . The l i g h t w h ic h
i s s u e s from t h e s l e n d e r l i g h t i s m ig h ty and t e r r i b l e , and i t e x p a n d s
and becom es a w o r l d w h ic h i l l u m i n e s a l l s u c c e e d i n g w o r l d s — a h id d e n and
unknown w o r l d i n w h ic h d w e l l s i x m y r i a d s o f t h o u s a n d s o f s u p e r n a l p o w e rs
and h o s t s . When t h e w o r l d s w e r e a l l c o m p l e t e d t h e y w e r e j o i n e d i n t o a
s i n g l e o r g a n i s m , a n d a r e s y m b o l i z e d b y t h e l e t t e r V a u (=6) w h e n i t i s
u n ite d w ith th e v e ile d w o rld . And t h i s i s t h e e s o t e r i c m e a n i n g o f t h e
w o rd s , 'F o r J a c o b h a s ch o sen J a h u n to h i m s e l f . ' " (Z ohar, I I I , 358-359)
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NUMBER SEVEN
" S a i d R. S i m e o n : 'How p l e a s a n t i s t h e s h a d e o f t h e s e t r e e s ! S u re ly the

b e a u t y a n d p e a c e o f t h i s p l a c e i s w o r t h y o f b e i n g c r o w n e d w i t h so m e
e x p o sitio n of th e T orah?' He t h e n b e g a n t o d i s c o u r s e , s a y i n g : ' I t i s
w r i t t e n : 'K in g Solom on made h im a p a l a n q u i n ( a p i r y o n ) o f t h e t r e e s o f
Lebanon. He m a d e t h e p i l l a r s t h e r e o f o f s i l v e r , t h e b o t t o m t h e r e o f o f
g o ld , th e c o v e rin g o f i t o f p u r p le , th e m id st th e r e o f b e in g paved w ith
lo v e by th e d a u g h te rs o f J e r u s a le m ' (S .S . I l l , 9, 1 0 ). T h i s v e r s e we
in te r p r e t as fo llo w s. A p iry o n s y m b o liz e s th e P a l a c e b e lo w w h ich i s
form ed in t h e l i k e n e s s o f th e P a l a c e a b o v e . T h is t h e H o ly One, b l e s s e d
b e H e , c a l l s ' T h e G a r d e n o f E d e n ' , f o r He c r e a t e d i t i n o r d e r t o s a t i s f y
H i s own a r d e n t d e s i r e f o r j o y o u s a n d c o n t i n u a l c o m m u n i o n w i t h t h e s o u l s
o f t h e r i g h t e o u s wh o h a v e t h e i r a b o d e t h e r e — t h e s e b e i n g t h o s e s o u l s
w h ic h h a v e no b o d i e s i n t h i s w o r l d . T h ese a l l a s c e n d and a r e crow ned
in t h a t p l a c e o f p e r f e c t d e l i g h t , and h av e e a c h t h e i r a p p o in te d p l a c e s
from w hence t h e y can p e r c e i v e t h e ' l o v e l i n e s s o f th e L o r d ', and p a r t a k e
o f a l l th e d e lic io u s stre a m s o f p u re b alsam (a p a rsa m o n ). T h is aparsam on
sy m b o liz e s th e h id d en S u p e rn a l P a la c e , w h ereas a p iry o n i s th e P a la c e
b e lo w , w h ic h h a s no ' s t a y ' u n t i l i t o b t a i n s i t from t h e u p p e r P a l a c e .
Now t h e s t r e a m s o f t h e a p a r s a m o n i s s u e f o r t h f r o m t h e c e l e s t i a l s p h e r e
and t h e s o u l s w h ic h h a v e no e a r t h l y b o d ie s a s c e n d t o im b ib e from t h e
l i g h t w h ic h e m e r g e s from th em , and t o r e v e l t h e r e i n . As f o r t h e s o u l s
who a r e c l o t h e d i n b o d i l y r a i m e n t a n d g a r m e n t e d w i t h f l e s h , t h e y a s c e n d
l i k e w i s e and im b ib e n o u r is h m e n t, b u t from t h e l i g h t o f th e s p h e r e
a p i r y o n , f o r t h a t i s th e r e g io n w h ich a p p e r t a i n s t o th em : w h ich h a v in g
done, th e y d escend a g a in . They b o th g iv e and t a k e . T h e y e m i t swTe e t
s a v o u r s from t h e good w o rk s w h ic h t h e y h a v e w ro u g h t i n t h i s w o r l d , and
t h e y im b ib e t h e arom a w h ich w as l e f t i n t h e G arden, and o f w h ich i t i s
w r i t t e n : ' a s t h e s a v o u r o f t h e f i e l d w7h i c h t h e L o r d h a s b l e s s e d ' ( G e n .
XXVII, 2 7 ) , t h e ' f i e l d ' b e i n g t h e G ard e n o f E d e n . And i n t h i s G a r d e n
a l l t h e s o u l s a p p e a r , b o t h t h o s e w ho d w e l l i n e a r t h l y b o d i e s a n d t h o s e
whose s o l e b e in g and jo y i s i n t h e w o r ld a b o v e . The v e r s e p r o c e e d s :
' K i n g S o l o m o n m a d e h i m ' : t h a t i s , He m a d e i t f o r H i s own g l o r y . Sh o u ld
y e a s k , B u t do n o t t h e s o u l s o f t h e r i g h t e o u s s h a r e t h e j o y w i t h Hi m?
I w o u ld s a y , M ost a s s u r e d l y ! F or H is jo y w o u ld be a s n a u g h t w it h o u t
them , s i n c e t o h av e p l e a s u r e i n t h e i r c o m p an io n sh ip i s t h e v e r y e s s e n c e
o f H is d e s i r e and d e l i g h t . The t e r m 'K in g S o lo m o n ' r e f e r s t o t h e K in g
' t o whom p e a c e b e l o n g s ' — n a m e l y , t h e S u p e r n a l K i n g : a n d t h e t e r m ' k i n g '
by i t s e l f r e f e r s t o t h e K in g M e s s i a h . 'T h e t r e e s o f L e b a n o n ' d e n o t e s
t h o s e t r e e s w h i c h t h e H o l y One u p r o o t e d a n d p l a n t e d i n a n o t h e r p l a c e ,
as i t i s w r i t t e n : 't h e c e d a r s o f Lebanon w h ich he h a th p l a n t e d ' (P s.
CIV, 1 6 ) . Of t h e s e t r e e s t h e a p i r y o n w a s b u i l t . And w h a t a r e t h e s e
t r e e s , th e ' t r e e s o f L e b a n o n '? T h ey a r e t h e s i x p r i m o r d i a l Days o f
C re atio n . Now e a c h o f t h e s e D a y s p e r f o r m s i n t h i s a p i r y o n t h e p a r t
w h ich i s a s s i g n e d to i t .
" 'B y t h e f i r s t o r d e r i n g , t h e p r im e v a l l i g h t w h ich was a f t e r w a r d s s t o r e d

away w as t a k e n from t h e R ig h t S i d e and b r o u g h t i n t o t h e a p ir y o n by
m eans o f a c e r t a i n 'F o u n d a t i o n ', and p e r f o r m e d i t s f u n c t i o n t h e r e i n .
A f t e r w a r d s t h e a p i r y o n p r o d u c e d an im a g e i n t h e l i k e n e s s o f t h a t o r i g i
n a l l i g h t , a s i s i n d i c a t e d by t h e w o rd s , 'L e t t h e r e be l i g h t , and t h e r e
w as l i g h t ' (G en. I , 3 ) , t h e r e p e t i t i o n o f t h e w o r d ' l i g h t ' d e n o t i n g t h a t
the f i r s t li g h t brought fo rth an o th er l i g h t . T h is was th e f i r s t day o f
th e ' t r e e s o f L e b a n o n '.
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NUMBER SEVEN
" 'B y t h e se c o n d o r d e r i n g , t h e r e w as draw n from t h e L e f t S i d e t h e d i v i

s io n o f w a t e r s th r o u g h th e s t r o k e o f a m ig h ty f i r e , w h ich e n t e r e d i n t o
t h i s a p ir y o n and p e rfo rm e d i t s f u n c t io n t h e r e i n , d i v i d i n g b etw een t h e
w a t e r s o f th e R ig h t S i d e , and th o s e o f th e L e f t ; and a f t e r w a r d s th e
a p i r y o n b r o u g h t f o r t h an im ag e i n t h e l i k e n e s s t h e r e o f . T h is was th e
second day o f th e ' t r e e s of L ebanon'.
" 'B y t h e t h i r d o r d e r i n g , t h e r e w as draw n from t h e s p h e r e o f t h e c e n t r e

an d t h e R i g h t S i d e a c e r t a i n t h i r d d a y w h ic h made p e a c e i n t h e w o r l d
and from w h ic h w e re d e r i v e d t h e s e e d s o f a l l t h i n g s . T h is p erfo rm ed
i t s f u n c tio n in th e a p ir y o n , and b ro u g h t f o r t h v a r io u s s p e c i e s , h e rb s
and g r a s s e s and t r e e s . I t s l i k e n e s s was l e f t t h e r e , and t h e a p ir y o n
b r o u g h t f o r t h s i m i l a r s p e c i e s , and t h i s w as th e t h i r d d ay o f t h e
1t r e e s o f L e b a n o n 1 .
" ’ By t h e f o u r t h o r d e r i n g , t h e l i g h t o f t h e Sun w as k i n d l e d t o i l l u m i n e
th e d a r k n e s s of th e a p i r y o n , and i t en tered th e re in to g iv e l i g h t , but
d id not perform i t s fu n c tio n t i l l the f i f t h d ay . The a p i r y o n p r o d u c e d
i n t h e l i k e n e s s t h e r e o f , and t h i s was th e f o u r t h d ay o f th o s e ' t r e e s
of Lebanon'.
" 1B y t h e f i f t h o r d e r i n g , t h e r e w a s p r o d u c e d a c e r t a i n m o v e m e n t i n t h e
w a t e r s , w h ich la b o u r e d to b r i n g f o r t h t h e l i g h t o f th e o r d e r in g o f th e
f o u r t h d a y , and i t p e rfo rm e d i t s f u n c t io n i n th e a p ir y o n and b r o u g h t
f o r t h v a r i o u s s p e c i e s ; and a l l re m a in e d i n s u s p e n s e u n t i l t h e s i x t h
d a y , when t h e a p i r y o n b r o u g h t f o r t h a l l t h a t w as s t o r e d i n i t , a s i t
is w r it t e n , ' Let th e e a rth b rin g fo rth liv in g c re a tu re a f t e r i t s k in d ,
e tc .' (Gen. I , 2 4 ) . T h is was th e f i f t h day o f th e ' t r e e s o f L e b a n o n '.
" ' T h e s i x t h o r d e r i n g w a s t h e d a y on w h i c h t h e a p i r y o n cam e i n t o c o m p l e

t i o n , and a p a r t from t h a t s i x t h d a y o f C r e a t i o n i t c a n h a v e n e i t h e r
co m p letio n n o r l i f e - e n e r g y . B ut when t h a t d a y w as a t l e n g t h a r r i v e d
t h e a p i r y o n w a s c o m p l e t e d , w i t h many s p i r i t s , many s o u l s , many b e a u t i
f u l v i r g i n s , p r i v i l e g e d t o a b id e i n t h e P a l a c e o f th e K in g . In th e
c o m p le tio n o f t h i s d a y t h e p r e v i o u s f i v e d a y s a r e c o m p le te d a l s o , and
th e u p p er and lo w e r s p h e r e s a r e p e r f e c t l y u n it e d in f r i e n d s h i p , in j o y ,
and in one a r d e n t d e s i r e f o r t h e c o m p a n io n sh ip o f t h e i r K in g . Thus w as
th e a p ir y o n s a n c t i f i e d w it h s u p e r n a l s a n c t i f i c a t i o n s and crow ned w it h
i t s c r o w n s , u n t i l f i n a l l y i t w a s e x a l t e d w i t h t h e Crown o f R e s t an d w a s
d e s i g n a t e d w i t h a n o b l e n am e, a name o f h o l i n e s s , t o w i t , S a b b a t h ,
w h ich p r e s a g e s r e s t and p e a c e , th e p e r f e c t h a rm o n iz a tio n o f a l l t h in g s
b o th above and b e lo w . T h a t i s t h e s i g n i f i c a n c e o f t h e w o r d s , 'T he K in g
Solom on made h im an a p i r y o n o u t o f t h e t r e e s o f L e b a n o n . ' He w h o i s
w o rth y o f t h i s A p iryo n i s w o rth y o f a l l t h i n g s , i s w o rth y to rep o se in
t h e p e a c e o f t h e H o l y O n e ' s s h a d o w , a s i t i s w r i t t e n ; ' I s a t do wn u n d e r
h i s shadow w it h g r e a t d e l i g h t ' ( S . S . I I , 3 ) . And n o w , a s we o u r s e l v e s
h e r e s i t u n d e r t h e shadow o f t h i s p e a c e , i t b e h o v e s us t o o b s e r v e t h a t
we r e a l l y a b i d e i n t h e sh ad o w o f t h e H o ly O ne, w i t h t h a t A p i r y o n , and
r e m a i n f o r e v e r t h e r e : a n d we m u s t c ro w n t h i s p l a c e w i t h s u p e r n a l
c r o w n s , s o t h a t t h e t r e e s o f t h a t A p i r y o n may b e i n d u c e d t o c o v e r us
w i t h a s h a d e y e t m o r e c o m f o r t i n g . ,Tf (Z ohar, I I I , 360-363)
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One p a s s a g e d i s c u s s e s t h e q u o t a t i o n f r o m D e u t e r o n o m y , V I , 4 , " H e r e , 0
I s r a e l : T h e L o r d o u r Go d, t h e L o r d i s o n e . " " 'A n c ie n t I s r a e l ' sym b o l
i z e s th e u n io n o f th e S h e k in a h w it h h e r S p o u s e , and i n p ro n o u n c in g t h a t
name we h a v e t o c o n c e n t r a t e o u r m in d on t h e p r i n c i p l e o f u n i t y , on t h e
u n i o n o f t h e tw o h a b i t a t i o n s ; we h a v e t o p u t a l l o u r b e i n g , a l l t h e
m embers o f o u r b o d y , o u r c o m p le t e d e v o t i o n , i n t o t h a t t h o u g h t s o a s t o
r i s e and a t t a c h o u r s e l v e s t o t h e E n -s o f ( I n f i n i t e ) , and th u s a c h i e v e
th e o n en e ss o f th e u p p er and th e lo w e r w o r l d s . The w o r d s , ' t h e L o rd
o u r God' a r e t o r e u n i t e a l l t h e Members t o t h e p l a c e fro m w h ic h t h e y
i s s u e d , w h ich i s t h e in n e rm o s t S a n c t u a r y . The sam e t h o u g h t i s c o n t i n
u e d i n t h e w o r d s , " t h e L o r d i s o n e ' , i n t h e r e c i t a l o f w h i c h we h a v e t o
m ak e o u r t h o u g h t s r a n g e t h r o u g h o u t a l l t h e g r a d e s up t o t h e I n f i n i t e
(E n - s o f ) i n l o v e a n d f e a r . T h is i s t h e m ethod o f a v o w in g t h e u n i t y o f
God p r a c t i s e d b y R a b H a m n u n a t h e V e n e r a b l e , w ho l e a r n t i t f r o m h i s
f a t h e r , w ho h a d i t f r o m h i s m a s t e r , a n d s o o n , t i l l i t c a m e f r o m t h e
m outh o f E l i j a h . ' ” ( Z o h a r , IV, 235)
T h is e x p r e s s e s th e u n io n o f n o t o n ly M alk u th b u t a l l th e s e p h ir o th w ith
t h e I n f i n i t e , o r w h a t we m i g h t c a l l t h e u n i o n o f th e w h o l e , w h ich
i m p l i e s t h e u n i o n o f man w i t h w h a t w e w o u l d c a l l t h e C o sm ic. A ll is
One. The l a s t p a r t may a l s o i n d i c a t e t h e m e th o d o f p a s s i n g on t h e
K a b a la from one p e r s o n t o a n o t h e r o r a l l y .
R. S i m e o n i s a g a i n s p e a k i n g . " ' How f o o l i s h ' , h e s a i d , ' a r e t h e s o n s o f

men who n e i t h e r k n o w n o r c a r e a b o u t t h e w a y s o f t h e A l m i g h t y , t h e i r
eyes b e in g c lo se d as in s l e e p . God m a d e man a f t e r t h e s u p e r n a l p a t t e r n ,
e a c h l i m b c o r r e s p o n d i n g t o s o m e t h i n g i n t h e sc h e m e o f W isdom . F o r when
t h e w h o l e b o d y o f man h a d b e e n d u l y s h a p e d w i t h a l l i t s m e m b e r s , God
a s s o c i a t e d H im s e lf w i t h him and p u t a h o l y s o u l i n t o h im , so a s t o t e a c h
man t o w a l k i n t h e w a y s o f t h e T o r a h a n d t o o b s e r v e H i s c o m m a n d m e n t s i n
o r d e r t h a t he m ig h t a t t a i n t o h i s f u l l p e r f e c t i o n . H ence, w h ile the
h o l y s o u l i s s t i l l w i t h i n m a n 's b o d y , i t i s in c u m b e n t on him t o m u l t i p l y
t h e im a g e o f t h e K in g i n t h e w o r l d . T h ere i s h e r e i n an e s o t e r i c
t h o u g h t i n v o l v e d , n a m e l y , t h a t j u s t a s t h e c e l e s t i a l s t r e a m f l o w s on
f o r e v e r w i t h o u t c e a s i n g , s o m u s t man s e e t h a t h i s own r i v e r a n d s p r i n g
s h a ll not cease in t h is w o rld . A n d s o l o n g a s a m an i s u n s u c c e s s f u l i n
h i s p u r p o s e i n t h i s w o r l d , t h e H o ly O ne, b l e s s e d be H e , u p r o o t s him an d
r e p l a n t s him o v e r and o v e r a g a i n . ' " (Z o h a r , I I , 212)
SUMMARY:
1. The T e m p le b e l o w w a s e r e c t e d in th e lik e n e ss of th at above.
2. T h e c r e a t i o n i s e x p l a i n e d b y t h e l e t t e r s Y o d He V a u He o f t h e i n
e f f a b l e name, and th e t h r e a d o f l i g h t w h ic h c o n t a in e d a l l o t h e r
lig h ts .
3. The s i x p r i m o r d i a l days o f c r e a t io n , o r the six o rd e rin g s are

e x p la in e d .
4. The o n e n e s s o f t h e u p p e r and lo w e r w o r ld s i s a c h ie v e d by our

c o m p lete d e v o tio n , a n d man i s m a d e a f t e r t h e supernal p a tte rn .
By
FRATER TEMPORATOR
Scribe
n-a io7« Printed in U.S.A.

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"R. Eleazar asked of R. Simeon how far in the heights the burnt-offer
ing reaches. In reply R. Simeon said: 'Even as far as En-Sof (without
end)— the Infinite, where is the union and consummation of all in com
plete mystery. En-Sof cannot be known, nor how it makes beginning or
end, just as the zero number produces beginning and end. What is the
beginning? This is the supernal Point, the beginning of all, hidden
in 'Thought'. And it makes the end which is called 'the end of the
matter' (Eccles. XII, 13). But beyond, there is 'no end*— neither inten
tion nor light nor lamp; all the lights are dependent on it, but it
cannot be reached. This is a Supreme Will, mysterious above all mys
teries. It is Zero ('En). When the supreme Point and the World-to-
come ascend, they catclTno more than a scent of it....'" (Zohar, IV,
314)
"R. Hiya discoursed on the words: Who coverest thyself with light as
with a garment, who stretchest out the heavens like a curtain (yeraTah)
(Ps. CIV, 2). Said Eel 'These words have been interpreted as follows:
When the Holy One was about to create the world He robed himself in the
primordial light and created the heavens. At first the light was at
the right and the darkness at the left. What, then, did the Holy One
do? He merged the one into the other and from them formed the heavens:
shamaim (heavens) is composed of esh and mayim' (fire and water, i.e.
right and left). He brought them together and harmonized them, and
When they were united as one, He stretched them out like a curtain, and
formed them into the letter vau. From this letter the light spread, so
that 'curtain' became 'curtains', as it is written: 'And thou shalt
make the tabernacle with ten curtains.' Seven firmaments are stretched
out and stored in the supernal treasure-house, as has been explained,
and over them is one firmament which has no colour and no place in the
world of cognition, and is outside the range of contemplation; but,
though hidden, it diffuses light to all and speeds them each on its
fitting orbit. Beyond that firmament knowledge cannot penetrate, and
man must close his mouth and not seek to reflect upon it. He who does
so reflect is turned backwards, for it passes our knowledge. The ten
curtains of the Tabernacle symbolized the ten firmaments, and their
mystery can be comprehended only by the wise of heart. He who grasps
this attains great wisdom and penetrates into the mysteries of the
universe, for he contemplates in this that which is above in the region
to which every one of them is attached, except those two that are at
the right and at the left, and which are hidden with the Shekinah.'
"Said R. Jose: 'There are nine firmaments, and the Shekinah completes
the number, bringing them up to ten. For if there are ten apart from
the Shekinah, then She would be the eleventh, in addition to the ten.
Thus really there are nine, and the nine days which come between New
Year's Day and the Day of Atonement are the symbol of them: nine days,
which are completed by the tenth. The same is true of the ten curtains
in the Tabernacle, corresponding to the ten firmaments. Here is a
mystery of mysteries, which none but the adepts in esoteric wisdom can
fathom— one of those mysteries of the Holy Lamp (R. Simeon) who could
expound the mystery of every firmament and of every being who officiates
in each of them. There are seven firmaments above, and corresponding
to them another seven below. There are seven firmaments in which the
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stars and planets have been placed to direct the world in its path.
And in both, those above and those below, the seventh is the most ex
alted, with the exception of the eighth, which stands above and directs
them all.
'"It is written: 'Extol him that rideth upon araboth* (Ps. LXVIII, 4).
Who is it that rides upon araboth, and what is meant by araboth? It is
the seventh firmament, and it iscalled araboth (lit. mixtures) because
it is composed of fire and water, from the region of the South and from
the region of the North, being 'mixed' from both these regions. And as
Araboth is intrinsicially the synthesis of all other firmaments, it
forms intrinsically the Supernal Chariot.'" (Zohar, IV, 67-69) The
footnotes say that the seventh firmament is Hesed and the eighth is
Binah.
The passage explains a complex series of correspondences including the

firmaments above and below, the ten curtains of the Tabernacle which
like the temple are also above and below, and the South and North, fire
and water.
R. Simeon is commenting on the text from Psalms LXXVI, 3: "In Salem

also is his tabernacle." "He said: 'When God decided to create the
world, He first produced a flame of a scintillating lamp. He blew spark
against spark, causing darkness and fire, and produced from the recesses
of the abyss a certain drop which He joined with the flame, and from
the two He created the world. The flame ascended and encircled itself
with the Left, and the drop ascended and encircled itself with the
Right. They then crossed and changed places, going up and down alter
nately until they were closely interlocked, and there issued from be
tween them a full wind. Then those two sides were made one, and the
wind was set between them and they were entwined with one another, and
so there was harmony above and harmony below; the grade was firmly
established, the letter he was crowned with vau and vau with he, and so
he ascended and was joined in a perfect bond.1" (Zohar, I, 290)
This, of course, is still another explanation of creation, and it is

interesting and helpful to compare these passages and their symbolism.
"R. Simeon said: 'When praying, I raise my hand on high, that when my
mind is concentrated on the highest, there is higher still that which
can never be known or grasped, the starting-point that is absolutely
concealed, that produced what it produced while remaining unknowable,
and irradiated what it irradiated while remaining undisclosed. It is
the .desire of the upward-striving thought to pursue after this and to
be illumined by it. In the process a certain fragment is detached, and
from that fragment, through the pursuit of the upward-striving thought,
which reaches and yet does not reach it, there is a certain illumination.
The upward-striving thought is thus illumined by a light undisclosed
and unknowable even to that thought. That unknowable light of Thought
impinges on the light of the detached fragment which radiates from the
unknowable and undisclosed, so that they are fused into one light, from
which are formed nine Palaces (Hekaloth). These Palaces are neither
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lights nor spirits nor souls, neither is there anyone who can grasp
them. The longing of the nine illuminations which are all centered in
the Thought— the latter being indeed counted as one of them— is to pur
sue these Palaces at the time when they are stationed in the thought,
though they are not (even then) grasped or known, nor are they attained
by the highest effort of the mind or the thought. All the mysteries of
faith are contained in those Palaces and all those lights which proceed
from the mystic supreme Thought are called EN-SOF (Limitless). Up to
this point the lights reach and yet do not reach: this is beyond the
attainment of mind and thought. When Thought illumines, though from
what source is not known, it is clothed and enveloped in Binah (under
standing) , and then further lights appear and one is embraced with
the other until all are intertwined. The symbolism of the sacrifices
consists, then, in this. When the whole ascends, one part is knit with
the other and its elements shine through one another, so that all as
cend and the thought is embraced in the limitless. The light from
which the upward-striving thought is illumined is called En-Sof, and
from it all radiation proceeds and on it is based the whole of exist
ence. (Zohar, I, 212-213)
Even though human thought cannot attain the unknowable light of Thought,
it is illumined by that undisclosed Thought. It is then enveloped with
understanding or Binah, this being the aim of the mystic.
R. Isaac and R. Judah were studying the Torah, and R. Judah said: "It
is written: 'Thus saith God the Lord, he that creates the heavens, and
stretcheth them forth, he that spreads forth the earth, and that which
comes out of it, he that giveth breath unto the people upon it, and
spirit to them that walk therein' (Is. XI, 5). The first part of the
verse refers to the Holy One,.blessed be He, in His operations on high,
as He 'createth the heavens' and continually and at all times renews
them. The 'earth' here is an allusion to the holy land which consti
tutes the 'bundle of life'; and it is this earth which 'gives soul
(neshamah, lit, breath) unto the people upon it.' Said R. Isaac: 'The
whole verse speaks of the upper world, as it is from thence that the
soul of life emerges into that land; and that land, in its turn, is the
reservoir from which issue souls for all. Observe that when the Holy
One, blessed be He, created Adam, He gathered his earthly matter from
the four comers of the world and fashioned him therefrom on the site
of the Temple here below and drew to him a soul of life out of the
Temple on high. Now the soul is compounded of three grades, and hence
it has three names, to wit, nefesh (vital principle), ruah (spirit),
and neshamah (soul proper). Nefesh is the lowest of the three, ruah is
a grade higher, whilst neshamah i s t h e highest of all and dominates the
others. These three grades are harmoniously combined in those men who
have the good fortune to render service to their Master. For at first
man possesses nefesh, which is a holy preparative for a higher stage.
After he has achieved purity in the grade of nefesh he becomes fit to
be crowned by the holy grade that rests upon it, namely ruah. When he
has thus attained to the indwelling of nefesh and ruah, and qualifies
himself for the worship of his Master in the requisite manner, the
neshamah, the holy superior grade that dominates all the others, takes
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up its abode with him and crowns him, so that he becomes complete and
perfected on all sides; he becomes worthy of the world to come and is
beloved of the Holy One, blessed be He; of him Scripture says; 'To
cause my beloved ones to inherit substance' (Prov. VIII, 21), the 'be
loved ones' being those who have attained to the holy neshamah.' R.
Judah remarked: 'If that be so, how can we understand the verse in the
account of the Flood: 'All in whose nostrils was the soul of the spirit
(nishmath-ruah) of life...died' (Gen. XII, 22)?' R. Isaac replied:
'This bears out what I said. Among the generation of the Flood no one
was left that possessed the holy neshamah, as, for instance, Enoch or
Jered or any of the other righteous who by their merits could have
saved the earth from destruction, and its inhabitants from being exter
minated. Scripture thus tells us that 'all those on dry land died',
that is to say, they had died already and departed this world, so that
none was left to shield the world at that time. Observe that nefesh,
ruah, and neshamah are an ascending series of grades. The lowest of
them, nefesh, has its source in the perennial celestial stream, but it
cannot exist permanently save with the help of ruah, which abides be
tween fire and water. Ruah, in its turn, is sustained by neshamah,
that higher grade above it, which is thus the source of both nefesh and
ruah. When ruah receives its sustenance from neshamah, then neiesh re
ceives it in turn through ruah, so that the three form a unity.*"
(Zohar, II, 279-281)
SUMMARY:
1. En-Sof, beginning, and end are discussed.
2. The ten curtains of the Tabernacle symbolize the ten firmaments,

both above and below.
3. Creation is explained by the flame of a lamp.
4. Human thought cannot attain the unknowable light of Thought, but

it is illumined by that Thought.
5. The three grades of soul are explained, nefesh, ruah, and neshamah.
By
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T» O 1AffO
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The following passage from the Zohar uses the symbol of the brain.
"The Holy One, blessed be He, found it necessary to create all these
things in the world to ensure its permanence, so that there should be,
as it were, a brain with many membranes encircling it. The whole world
is constructed on this principle, upper and lower, from the first
mystic point up to the furthest removed of all the stages. They are
all coverings one to another, brain within brain and spirit within
spirit, so that one is a shell to another. The primal point is the
innermost light of a tramslucency, tenuity, and purity passing compre
hension. The extension of that point becomes a 'palace' (Hekal), which
forms a vestment for that point with a radiance which is still unknow
able on account of its translucency. The 'palace* which is the vestment
for that unknowable point is also a radiance which cannot be compre
hended, yet withal less subtle and translucent than the primal mystic
point. This 'palace' extends into the primal Light, which is a vest
ment for it. From this point there is extension after extension, each
one forming a vestment to the other, being in the relation of membrane
and brain to one another. Although at first a vestment, each stage
becomes a brain to the next stage. The same process takes place below,
so that on this model man in this world combines brain and shell,
spirit and body, all for the better ordering of the world." (Zohar, I,
83-84)
The following is a brief explanation of what is meant by the statement,

"Let us make man in our image, after our likeness, i.e. partaking of
six directions, compounded of all, after the supernal pattern, with
limbs arranged so as to suggest the esoteric Wisdom, altogether an ex
ceptional creature. 'Let us make man': the word adam (man) implies
male and female, created wholly through the supernal and holy wisdom.
'In our image, after our likeness': the two being combined, so that man
should be unique in the world and ruler over all." (Zohar, I, 147)
As to Adam, the Zohar says, "In the heavenly Academy, however, the words
ish middah (man of dimensions) were explained as 'one whose dimensions
were the dimensions of the first man Adam.'" (Zohar, I, 38)
"R. Isaac discoursed on the verse: And the dust retumeth to the earth
as it was, and the spirit returneth unto God who gave it (Eccl. XII,
7) . He saicfT 'When the Holy One, blessed be He, created Adam, He took
the dust from the site of the Temple and built his body out of the four
corners of the world, all of which contributed to his formation. After
that He poured over him the spirit of life, as it says, 'and he breathed
into his nostrils the breath of life' (Gen. II, 7). Adam then arose
and realized that he was both of heaven and of earth, and so he united
himself to the Divine and was endowed with mystic Wisdom. Each son of
man is, after the same model, a composite of the heavenly and the
earthly; and all those who know how to sanctify themselves in the right
manner in this world, when they beget a son cause the holy spirit to
be drawn upon him from the region whence all sanctities emerge. Such
are called the children of the Holy One; and as their bodies were
formed in sanctity, so are they given a spirit from the supernal holy
region. Observe that the day on which a man is about to depart from
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this world is a day of reckoning when the body and the soul in combina
tion have to give an account of their works. The soul afterwards
leaves him, and the body returns to the earth, both thus returning to
their original s o u r c e ( Zohar, II, 20-21)
R. Jose is speaking on the following: "MOREOVER THOU SHALT MAKE THE

TABERNACLE WITH TEN PIECES OF TAPESTRY (Ex. XXVI, 1). 'Here', said he,
'again we have symbolism of the Unity, for the Tabernacle was made up
of many parts, and yet it says (v. 6), 'and the tabernacle shall be
one'. Now as the human body possesses many organs, higher and lower,
some internal and not visible, others external and visible, and yet
they all form one body, so also was it with the Tabernacle: all its
individual parts were formed in the pattern of that above, and when
they were all properly fitted together 'the Tabernacle was one'. Of
the commandments of the Torah the same is true: they are each and all
members and limbs in the mystery above, and when they all unite as one
whole, they all ascend into the one mystery. The mystery of the
Tabernacle, which thus consists of members and limbs all ascending into
the mystery of the heavenly Man, is after the pattern of the command
ments of the Torah, which are ail also in the mystery of Man, both Male
and Female, which, when united, form one mystery of Man. And he who,
by breaking even one commandment, sullies its perfection, has marred,
as it were, the prototype of the Faith, for the commandments are members
and limbs after the likeness of man. Therefore all ascends in the
mystery of Unity. For the same reason is Israel called 'a unique
nation'; 'who is like thy people Israel, one nation on earth?' (2 Sam.
VII, 23); 'Ye are my flock, the flock of my pasture, ye are man' (Ezek,
XXXIV, 21)'
"R. Isaac happened to be in the company of R. Eleazar, and said to him:

'Verily, the love o f man to the Holy One arises primarily out of the
emotions of the heart, for the heart is the source of the awakening of
love. This being sc, why does it say also 'with all thy soul', as
though there were two sources from whence love could emanate, the heart
and the soul? If the heart is the source, why mention the soul?' R.
Eleazar replied: 'There are indeed two sources, yet they are united as
one, for heart, soul, and possessions are united as one, though the
heart remains intrinsically the centre and basis of all. 'With all thy
heart' means with the good and the evil inclinations, each of which is
called 'heart'. 'With all thy soul'— the 'all' includes all aspects of
the soul, viz, nephesh, ruah, and neshamah. As to 'with all thy posses
sions', these also have various aspects, each one different from the
other. True love to the Holy One, blessed be He, consists in just this,
that we give over to Him all our emotional, intellectual, and material
faculties and possessions, and love Him. Should it be asked, How can a
man love Him with the evil inclination? Is not the evil inclination the
seducer, preventing man from approaching the Holy One to serve him?
How, then, can man use the evil inclination as an instrument of love to
God? The answer lies in this, that there can be no greater service done
to the Holy One than to bring into subjection the 'evil inclination'
by the power of love to the Holy One, blessed be He. For, when it is
subdued and its power broken by man in this way, then he becomes a true
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lover of the Holy One, since he has learnt how to make the 'evil incli
nation' itself serve the Holy One. Here is a mystery entrusted to the
masters of exoteric love. All that the Holy One has made, both above
and below, is for the purpose of manifesting His Glory and to make all
things serve him.... It is the will of the Holy One that men should
worship Him and walk in the way of truth that they may be rewarded with
many benefits.'" (Zohar, IV, 60-62)
Good and evil are discussed in another passage. "'Man was formed with
two inclinations, the good and the evil, one corresponding to Water and
the other to Fire. The word 'man' (adam) indicates a combination of
male and female. The dust from which he was formed was that of the
Holy Land, of the Sanctuary. 'He breathed in his nostrils the breath
of life': this is the holy soul which derives from the life above. 'And
the man became a living soul': he was provided with a holy soul from
the supernal 'living being' which the earth brought forth. Now, as long
as that holy soul is attached to a man, he is beloved of his Master, he
is guarded on all sides, he is marked out for good above and below, and
the holy divine presence rests upon him. But if he perverts his way
the divine presence leaves him, the super-soul does not cling to him,
and from the side of the evil serpent a spirit arises which can abide
only in a place whence the heavenly holiness has departed, and so a man
becomes defiled and his flesh, his facial appearance and his whole
being, is distorted. Observe that because this 'living soul' is holy,
therefore when the holy land absorbs it, it is called 'super-soul'
(neshamah)? it is this which ascends and speaks before holy King and
enters without let or hindrance in all gates, and therefore it is called
'speaking spirit'." (Zohar, V, 12)
"'We have learnt: Man in the Scripture has four names— adam, geber,
enosh, ish— and the highest of them is adam.' Said R. Judah: 'But is
it not written, 'When a man (adam) shall bring from you an offering'
(Lev. I, 2), and who is it that requires to bring an offering? Is it
not a sinner?' R. Isaac replied: 'The offering is the mainstay of the
world, of the upper and lower beings, the solace of the Almighty, and
who is fitting to offer it? Surely this man who is called Adam.' Said
R. Judah: 'If so, what of the verse, 'When a man (adam) has on the skin
of his flesh...and it become in the skin of his flesh the plague of
leprosy'? He replied: 'This one God desires to heal more than all
others, and therefore it is written concerning him, 'he shall be brought
unto the priest'; it is the duty of anyone who sees him to bring him to
the priest, in order that the holy image may not remain thus.' Said R.
Judah: 'But it is written, 'Now Moses the man (ish) '; why is he not
called 'adam'? He replied: 'Because he was the 'servant of the king',
and therefore he is called ish in relation to the supernal Adam. But,'
he said, 'why then is it written, 'The Lord is a man (ish) of war'?'
He replied: 'The secret of the Lord is to them that fear him.' Said R.
Judah: 'I too am one of them, yet I have not been privileged to hear
this.' Said the other: 'Go to R. Abba, for I learnt it from him only
on condition that I should not tell.' So he went to R. Abba, and found
him discoursing and saying: 'When is there said to be completeness
above? When the Holy One, blessed be He, sits on his throne. For so
it is written: 'And upon the likeness of the throne was the likeness as
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the appearance of a man (adam) upon it above' (Ezek. I, 26); the term
'adam1 indicates wholeness and completeness.'" (Zohar, V, 14-15)
"AND THE LORD SPOKE UNTO MOSES IN THE WILDERNESS OF SINAI, IN THE TENT
OF MEETING, ETC. R. Abba cited here the verse: 'And God created man in
his own image, in the image of God created he him', etc. (Gen. I, 27).
'We have already explained', he said, 'that when the Holy One, blessed
be H e , created man, He made him in the image of the higher and lower
grades, so that he epitomised the whole, and his light shone forth from
one end of the world to the other, and the whole of creation feared
him. It is necessary, however, to look deeper into this verse. For
since Scripture says 'And God created man in his own image', why repeat
'in the image of God created he him'? But what it signifies is a two
foldness of grades, of male and female comprised within the man, which
made him a duality of prosopa, so that he was complete in all respects,
and he contemplated in wisdom both what was above and what was below.
But once he sinned his prosopa (image) diminished, wisdom departed from
him, and he could survey only the affairs of his body. He then begat
offspring partaking both of the higher and of the lower nature, but the
world was not settled by either of them until Adam begat a son called
Seth, by whom the world was made complete. Yet was not the lower world
finally completed, nor was it firmly established until Abraham appeared,
until Abraham took hold of it by the right hand as one upholds with his
right hand one who is falling. Then came Isaac, who seized the world
by the left hand, establishing it still more firmly. When Jacob came,
he held the world by the centre of the body, uniting the two sides,
whereby the world became firm and immovable. With all that it did not
take deep root until there were born the twelve tribes and their off
spring, numbering seventy souls. Nor yet was the world finally com
pleted until Israel received the Torah on Mount Sinai and the Tabernacle
was set up. All worlds were then finally established and perfected,
and higher and lower creatures were properly based. The Torah and the
Tabernacle thus having been established, the Holy One, blessed be He,
desired to take a muster, as it were, of the forces of the Torah and
the forces of the Tabernacle. For a thing cannot be finally settled in
its place until its name has been called and it has been assigned there.
We thus see here that the Holy One, blessed be H e , decided on an enumer
ation of the forces of the Torah and of those of the Tabernacle, these
two being in essence one and inseparable on the celestial model. Their
forces were thus enumerated and noted, excepting some who did not enter
into the count. Therefore it is written that 'the Lord spoke unto
Moses in the wilderness of Sinai, in the tent of meeting*, the two cor
responding one to the Torah and the other to tEe Tabernacle. Both were
'in the first day of the second month', the two being one. That month,
besides, is called Ziv (= brightness, splendour), in allusion to the
brightness of the moon of that month in that year, by reason that the
world altogether found themselves in completion.'" (Zohar, V, 163-164)
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SUMMARY:
1. All created things from the first mystic point to the furthest
removed are like coverings one to another. They are compared
to the brain and its membrane, the membrane becoming like
another brain to the next stage.
2. Man, adam, is made after the supernal pattern.
3. Adam, and each man, is a composite of the heavenly and earthly.
4. The tabernacle and man are both made of many parts, yet each is
one, and each is part of the Unity.
5. True love of the Holy One consists in giving Him all in love.
6. Good and evil are discussed.
7. Man is made in the image of the higher and lower grades or

sefiroth. The world was finally completed when the Torah was
received on Mt. Sinai and the Tabernacle was set up.
By
FRATER TEMPORATOR
Scribe
Special Discourse Number lO

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The colors in the following passage represent the attributes of God.

Again, it symbolizes the process of creation.
"At the outset the decision of the King made a tracing in the supernal
effulgence, a lamp of scintillation, and there issued within the impen
etrable recess of the mysterious limitless a shapeless nucleus enclosed
in a ring, neither white nor black nor red nor green nor any colour at
all. When he took measurements, he fashioned colours to show within,
and within the lamp there issued a certain effluence from which colours
were imprinted below. The most mysterious Power enshrouded in the
limitless clave, as it were, without cleaving its void, remaining wholly
unknowable until from the force of the strokes there shone forth a
supernal and mysterious point. Beyond that point there is no knowable,
and therefore it is called Reshith (beginning), the creative utterance
which is the starting-point of all." (Zohar, I, 63)
The shapeless nucleus is enclosed in a ring. The Power remained unknow

able until there shone forth a supernal and mysterious point. This
above is unknowable by whatever is below. The point is a kind of di
vider between the unknowable and knowable, and it is called beginning,
the creative utterance.
"It is written: And the intelligent shall shine like the brightness of
the firmament, and they that turn many to righteousness like the stars
for ever and ever (Dan. XII, 3). There was indeed a 'brightness'
(Zohar). The Most Mysterious struck its void, and caused this point to
shine. This 'beginning' then extended, and made for itself a palace
for its honour and glory. There it sowed a sacred seed which was to
generate for the benefit of the universe, and to which may be applied
the Scriptural words 'the holy seed is the stock thereof' (Is. VI, 13),
Again there was Zohar, in that it sowed a seed for its glory, just as
the silkworm enclosed itself, as it were, in a palace of its own pro
duction which is both useful and beautiful. Thus by means of this
'beginning' the Mysterious Unknown made this palace. This palace is
called Elohim, and this doctrine is contained in the words, 'By means
of a beginning (it) created Elohim.' The Zohar (meaning brightness,
not the book) is that from which were created all the creative utter
ances through the extension of the point of this mysterious brightness.
Nor need we be surprised at the use of the word 'created' in this con
nection, seeing that we read further on, 'And God created man in his
image' (Gen. I, 27). A further esoteric interpretation of the word
bereshith is as follows. The name of the starting-point of all is
Ehyeh 'I shall be). The holy name when inscribed at its side is Elohim,
but when inscribed by circumscription is Asher, the hidden and recon
dite temple, the source of that which is mystically called Reshith."
(Zohar, I, 63-64)
From the brightness were created the creative utterances through the
extension of the point. However, it is the point which divides the un
knowable from the knowable, and it is called "I shall be." The passages
above and those which follow are continuous; nothing has been omitted
from them. What follows is a typical kabalistic play on words.
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"The word Asher (i.e. the letters Aleph, Shin, Resh from the word
bereshith) is anagraromatically Rosh (head), the beginning which issues
from Reshith. So when the point and the temple were firmly established
together, then bereshith combined the supernal Beginning with Wisdom.
Afterwards the character of that temple was changed, and it was called
'house' (bavith). The combination of this with the supernal point
which is called rosh gives bereshith, which is the name used so long as
the house was unTnabited. When, however, it was sown with seed to make
it habitable, it was called Elohim, hidden and mysterious. The Zohar
was hidden and withdrawn so long as the building was within and yet to
bring forth, and the house was extended only so far as to find room for
the holy seed. Before it had conceived and had extended sufficiently
to be habitable, it was not called Elohim, but all was still included
in the term Bereshith. After it had acquired the name of Elohim, it
brought forth offspring from the seed that had been implanted in it.
"What is this seed? It consists of the graven letters, the secret

source of the Torah, which issued from the first point. That point
sowed in the palace certain three vowel-points, holem, shureg, and
hireq, which combined with one another and formed one entity, to wit,
the Voice which issued through their union. (The vowel points are the
points written or printed under the Hebrew letters to indicate what
vowels the word has. Vowels in some Gnostic systems were thought to
be esoteric, possibly even sacred, especially A, I, and 0.) When this
Voice issued, there issued with it its mate which comprises all the
letters; hence it is written Eth hashammaim (the heavens), to wit, the
Voice and its mate. This voice, indicated by the word 'heaven', is the
second Ehyeh of the sacred name, the Zohar which includes all letters
and colours, in this manner. Up to this point the words 'The Lord our
God the Lord' (Yhvh Elohenu Yhvh) represent three grades corresponding
to this deep mystery of bereshith bara Elohim. Bereshith represents
the mysterious source from whichthe whole expanded. Elohim represents
the force which sustains all below. The words eth hashammaim indicate
that the two latter are on no account to be separated, and are male
and female together. The word eth consists of the letters aleph and
tau, which include between them all the letters, as being the first and
last of the alphabet, Afterwards he was added, so that all letters
should be attached to he, and this gave the name attah (Thou); hence we
read 'and Thou (ve-attaF) keepest all of them aliver (Neh. IX, 6). Eth
again alludes to Adonai (Lord), who is so called. Hashammaim is YhvK
in its higher signification. The next word, ve-eth” indicates the" firm
union of male and female; it also alludes to tKe appellation ve-Yhvh
(and the Lord), both explanations coming to the same thing. Ha-aretz
(the earth) designates an Elohim corresponding to the higher Torm , to
bring forth fruit and produce. This name is here found in three applica
tions, and thence the same name branches out to various sides.
"Up to this point only extend the allusions to the Most Mysterious who
carves out and builds and vivifies in mysterious ways, through the
esoteric explanation of one verse. From this point onwards bara shith
'he created six', from the end of heaven to the end thereof, six sides
which extend from the supernal mystic essence, through the expansion
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of creative force from a primal point. Here has been inscribed the
mystery of the name of forty-two letters.
“And the intelligent shall shine (Dan. XII, 3). This 'shining' corre
sponds to the movement given by the accents and notes to the letters
and vowel-points which pay obeisance to them and march after them like
troops behind their kings. The letters being the body and the vowel-
points the animating spirit, together they keep step with the notes
and come to a halt with them. When the chanting of the notes marches
forward, the letters with their vowel-points march behind them, and
when it stops they also stop. So here: 'the intelligent' correspond
to the letters and the vowel-points; 'the brightness' to the notes;
'the firmament' to the flow of the chant through the succession of
notes; while 'they that turn to righteousness' correspond to the pausal
notes, which stop the march of the words and bring out clearly the
sense. These 'cause to shine' letters and vowels, so that they all
flow together in their own mystical manner through secret paths. From
this impetus the whole was extended. Again, the words 'and the intelli'
gent shall shine as the brightness of the firmament' may be referred
to t „ . e pillars and sockets of the 'celestial palenguin' (apiryon). The
'wise and intelligent* are the supernal pillars and sockets, since they
ponder with understanding all things needful for the upholding of the
palace. This use of the term 'intelligent' (maskilim) has its parallel
in the passage: 'Blessed is he that consideretE (maskil) the poor' (Ps.
XLI, 2). 'They will shine', for if they do not shine and give light,
they cannot well consider and ponder the needs of the palace. 'As the
brightness of the firmament', namely, of that firmament which rests
upon those 'intelligent* we have mentioned, and of which it is written,
'And over the head of the Hayyah there was the likeness of a firmament,
like the colour of the terrible ice' (Ezek. I, 22). 'The brightness'
is that which illumines the Torah, and which illumines also the heads
of the Hayyah, those heads being the 'intelligent', who shine contin
ually and ever contemplate the 'firmament'; and the light which issues
therefrom, to wit, the light of the Torah which radiates perpetually
without cease." (Zohar, I, 64-66)
The letters aleph and tau which are the first and last letters of the
alphabet are not to be separated. Furthermore, they are called male
and female together, alluding to the right and left pillars of the
tree symbol.
"NOW THE EARTH HAD BEEN VOID AND WITHOUT FORM. The word hoithah (was),
being pluperfect, implies that the earth had been previously. There
was snow in the midst of water, from the action of which was produced
a slime. Then a mighty fire beat upon it and produced in it a refuse.
So it was transformed and became Tohu (chaos), the abode of slime, the
nest of refuse, and also Bohu (formlessness), the finer part which was
sifted from the Tohu and rested on it. The word 'darkness' in the text
alludes to this mighty fire. This darkness covered the Tohu, namely,
the refuse, and was buoyed up by it. The 'spirit of God’ is a holy
spirit that proceeded from Elohim Hayyim (living God), and this was
'hovering over the face of the waters"' . When this wind blew, a certain
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film detached itself from the refuse, like the film which remains on
the top of boiling broth when the froth has been skimmed off two or
three times. When Tohu had thus been sifted and purified, there issued
from it 'a great and strong wind rending the mountains and breaking in
pieces the rocks’, like that which Elijah saw (I Kings XIX, 11-12).
Similarly Bohu was sifted and purified, and there issued from it earth
quake, as with Elijah. Then what we call 'darkness' was sifted, and
there was contained in it fire, just as to Elijah there appeared 'after
the earthquake fire'. When what we call 'spirit' was sifted, there was
contained in it a still, small voice. Tohu is a place which has no
colour and no form, and the esoteric principle of 'form' does not apply
to it. It seems for a moment to have a form, but when looked at again
it has no form. Everything has a 'vestment' except this. Bohu, on the
other hand, has shape and form, namely, stones immersed in the chasm
of Tohu, but sometimes emerging from the chasm in which they are sunk,
and drawing therefrom sustenance for the world. Through the form of
their vestment they draw sustenance from above to below, and ascend
from below above, and there fore they are hollow and strong. These
are suspended in the expanse; that is to say, sometimes they are
suspended in the expanse when they rise out of the chasm, and some
times they are hidden, to wit, on the 'day of cloud', when they draw
waters from the abyss to supply therewith Tohu, for then there is
joy that Tohu has spread in the universe. 'Darkness' is a black
fire, strong in color. There is a red fire, strong in visibility;
a yellow fire, strong in shape; and a white fire, the colour which in
cludes all. 'Darkness' is the strongest of all fires, and this it was
which took hold of Tohu. 'Darkness' is fire, but fire is not darkness,
save when it takes hold of Tohu. The symbol for this is, 'hi-'- -*s
were dim so that he could not see, and he called Esau, etc.'
XXVII, 1). Here, too, 'the countenance of the evil one was darkened'
because it countenanced the evil one. Hence this fire is called 'dark
ness' because it rested upon Tohu and took hold of it; this is the
inner meaning of the words, 'and darkness on the face of the abyss'.
'Spirit' is the voice which rests on Bohu, and grasps it and guides it
as required. This is symbolized in the words 'The voice of the Lord
is on the waters' (Ps. XXIX, 3); and so too, 'the spirit of the Lord
was hovering over the face of the waters'. By 'face of the waters' is
meant stones sunk in the abyss, so called because waters issue from
them. Thus each was provided as befitted. Tohu is under the aegis of
the name Shaddai; Bohu under that of Zebaoth; Darkness, under that of
Elohim; Spirit, underthat of Yhvh. We now understand what happened
to Elijah: 'there was a strong wind breaking the mountains, but the
Lord was not in the wind', because this name was not in it, since
Shaddai presides over it through the mystic nature of Tohu. 'After the
wind there was a quaking, but the Lord was not in the quaking', since
over it presides the name of Zebaoth, through the mystic nature of Bohu
(which is called 'quaking' (ra*ash), because it quakes continually).
'After the quaking there was a fire, but the Lord was not in the fire',
because over it presides the name Elohim from the side of darkness.
'And after the fire there was a small still voice'; and here at last
was found the name Yhvh. There are in this verse four clauses corre
sponding to the four so-called 'sections of the body' and 'limbs' which,
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NUMBER TEN
being four, are resolvable into twelve. Here, too, is the graven name
of twelve letters which was transmitted to Elijah in the cave."
(Zohar, I, 66-68)
SUMMARY:
To give an adequate summary of this discourse would be impossible. It

explains the creation and the point, the seed, the brightness or Zohar,
and gives an example of kabalistic anagrams. It uses the utterance and
letter symbolism. Snow and water produce slime. Fire beat on it and
produced a refuse and the slime became chaos. Tohu is chaos, while
Bohu is formlessness. Darkness is fire, but fire is not darkness ex
cept when it takes hold of chaos.
By
FRATER TEMPORATOR
Scribe

THE KABALA UNVEILED
-C-
NUMBER ELEVEN
Continuing the previous discourse, the Zohar is explaining creation.
"AND GOD SAID, LET THERE BE LIGHT: AND THERE WAS LIGHT. From this
point we can begin to discover hidden things relating to the creation
of the world in detail. For up to this point the Creation has been
described in general, and lower down the general description is re
peated, so that we have a combination of general-particular-general. Up
to this point the whole was suspended in the void in direct dependence
on the limitless. When, however, energy had been extended through the
supernal palace alluded to in the name Elohim, the term 'saying* is
used in connection with it, in the wordi ’And God said'. For to that
which is beyond no detail 'saying' is ascribed; for although the word
bereshith is a creative utterance (maamar), the actual words 'and said'
are not used in connection with it. This expression 'and said'
(vayomer) opens the door to inquiry and understanding. We define this
'saying' as an energy that was culled, as it were, in silence from the
mystic limitless through the mystic power of thought. Hence 'and God
said' means that now the above-mentioned palace generated from the
holy seed with which it was pregnant. While it brought forth in si
lence, that which it bore was heard without. That which bore, bore in
silence without making a sound, but when that issued from it which did
issue, it became a voice which was heard without, to wit, 'Let there be
light.’ Whatever issued came forth under this category. The word Yehi
(let there be) indicates that the union of the Father and Mother sym
bolized by the letters Yod He became now a starting-point (symbolized
by the second Yod) for further extension.
"LIGHT, AND THERE WAS LIGHT. These words imply that there had already
been light. The word, awr (light), contains in itself a hidden signifi
cance. The expansive force proceeding from the hidden recesses of the
secret supernal ether opened a path and produced from itself a mysteri
ous point (or, rather, the En Sof (Limitless) clave its own ether and
disclosed this point), Yod. When this expanded, that which was left of
the mysterious AWIR (ether) was found to be AWR (light). When the first
point had developed from it, it showed itself upon it, touching and yet
not touching it. When it expanded, it emerged into being, and thus was
light (awr) left from ether (awir); and this is what we mean by saying
that it "'had been' previously; and so it remained. It went up and was
stored away, and there was left of it one dot, which continually ap
proaches by invisible paths the other point, touching and yet not touch
ing, illuminating it in the manner of the first point from which it
issued. Therefore the whole is linked together, and it illumines both
one and the other. When it ascends, all ascend and are attached to it,
and it reaches the place of En Sof, where it is stored away, and all
becomes one. This dot of the word Awr is Light. It extended, and there
shone forth in it seven letters of the alphabet, which did not solidify
but remained fluid. Afterwards Darkness issued, and there issued in it
seven other letters of the alphabet, and they too were not solidified
and remained fluid. There then issued the Firmament, which prevented
discord between the two sides. In it there issued eight other letters,
making twenty-two in all. Seven letters jumped from one side.and seven
from the other, and all were graven in this Firmament, where they re
mained for a time fluid. When the firmament solidified, the letters were

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The Kabala Unveiled by Frater Temporator, Scribe

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The matter contained herein is officially issued through the Supreme

Special Discourse Number l

You have now progressed to a point in your Rosicrucian studies where

We ask, therefore, that you consider this series of discourses as con­

The word Kabala means tradition. It is esoteric Jewish mysticism usu­

The Aramaic language of the Zohar is primarily a literary form of the

Some correspondences to other mystical teachings are probably not from

The author says he is revealing secret mysteries, which may be a refer­

The basic philosophy of the Kabala is rooted in the Bible, especially

1. The time of the Sepher Yezirah written about the third

2. Oral tradition passed on from teacher to student.

3. The Zohar which dates from about 1280 to 1290; Spanish

4. Kabalists after the expulsion.

The Kabala is said to be practical and theoretical. Practical Kabala

Application of the letter symbolism is threefold:

1. Temurah is the transposition of the letters in a word

2. Notarikon is the use of the letters of a word as the

3. Gematria is the substitution of the numerical value of

Mystical experience is intensely personal. The symbols used in any

LETTER NUMERAL DERIVATION

LETTER NUMERAL DERIVATION

400 Sign of the cross

1. The word Kabala means tradition.

3. Kabalistic mysticism was influenced by Gnosticism and Neoplatonism.

5. The Kabala is both practical and theoretical.

8. The Hebrew letters, numbers, and derivatives of the letters are

Special Discourse Number 2

There is a parable or allegory in the Zohar (I, 9-13) regarding the

The object of this type of symbolism and of rituals connected with it

The Kabala and its symbolism, therefore, is a means to an end, not an

2. The Creative Utterance or Word in the Kabala is also typical of

3. Letter, name, and word symbolism, along with number symbolism, is

Meltzer, David, editor

Kalish, Isidor, translator

The Zohar, translated by Harry Sperling and Maurice Simon, five

For further reading (to be read critically):

Waite, Arthur Edward

Waite, Arthur Edward

Special Discourse Number 3

R-3 1078 Printed in U.S.A.

In form, the Zohar, or Book of Splendor, is a commentary on the five

God, or what we might call the Absolute, is unknowable to man in His

The above-below idea is related to the doctrine of correspondences. If

The concept of polarity or duality is often expressed in the Zohar in

The Torah itself, the foundation of Judaism, is also dual in a sense;

The Zohar involves a complex system of mystical interpretation of bib-

In a sense, the Bible constitutes a kind of symbolic realm which is

The Zohar is cosmological because it explains the creation and order of

beginning' corresponds to Wisdom, 'God created' hints at Understanding;

1. The Zohar is a commentary on the Bible, particularly the books of

2. It teaches the relationship between man, the universe, and God.

3. One important aspect of the Zohar is its explanations of creation.

4. The diagram on page four is based on the explanation of the rela­

Special Discourse Number 4

Aleph is the beginning of the alphabet and of number. In Hebrew it is

It is the beginning of both spoken sound and written letters, and it is

"R. Eleazar further discoursed on the verse: 'A song of ascents; of

2. Some of the letter symbolism is given.

3. The importance and symbolism of the Torah is indicated.

5. The ladder is compared to the grades of the sefiroth.

6. Knowledge of the soul, man and God is explained. There is grade

Special Discourse Number 5

"According to R. Judah, 'father' represents Wisdom (Hokhmah) and

Summarizing another passage concerning the sephiroth, it says that

We ask, therefore, that you consider this series of discourses as con

The word Kabala means tradition. It is esoteric Jewish mysticism usu

The author says he is revealing secret mysteries, which may be a refer

4. The diagram on page four is based on the explanation of the rela

" 'B y t h e se c o n d o r d e r i n g , t h e r e w as draw n from t h e L e f t S i d e t h e d i v i

" ' T h e s i x t h o r d e r i n g w a s t h e d a y on w h i c h t h e a p i r y o n cam e i n t o c o m p l e

The shapeless nucleus is enclosed in a ring. The Power remained unknow